Commentary on Genesis and Exodus, Theological treatise · Commandment 2

Commentary on Genesis and Exodus · Theological treatise · Commandment 2

p. 280VponUpon the second Commandement.

1. Questions discussed.

QUEST. I. What a graven Image is.

4. THou shalt make thee no graven Image, neither any similitude, &c. 1. Some in stead of sculptile graven, read, an Idoll, and they make this difference betweene an Idoll, and an Image or similitude: An Idoll is a representation of a thing that is not, neither hath any being in the world: as if one should make the Image of a mans bodie, with the head of a dog, or a bodie with two faces: such a shape, Quam …o…lus non vidit, sed animus sibi fingit, which the eye hath not seene, but the minde imagineth, they say is an Idoll: a similitude or Image is of such things, as are seene in the world: and to this purpose they alleage that saying of the Apostle, 1 Cor. 8.4. We know, that an Image is nothing in the world. Gloss. ordin. ex Origen. Contra. But this place of the Apostle is not rightly applied: for there the Apostle speaketh in generall of all the Idols of the Heathen, of what shape or fashion soever, that they were a… nothing in the world, that is, vaine things, which mens superstitions fancies had devised: which saying of the Apostle, is agreeable to that of Samuel, where the Prophet exhorteth the people to serve the Lord, And not to turne backe after vaine things, which cannot profit you, nor deliver you, 1 Sam. 12.21. And further, the word pesel here used, signifieth any thing that is graven, of pasal to grave. Oleaster. 2. This then is the difference betweene these two words, pesel, a graven Image, and temunah, a similitude or likenesse: the first is a picture proportioned and fashioned out of stone, wood or mettle, and so carved, and graven: a similitude is an Image Picta in plani… superficiebus ex solis coloribus facta, painted in plaine tables, onelyonly made of colours: and these similitudes, though they be evill, yet Non tantum nocent sicut statuae, doe not so much hurt, as the other resemblances, because these come nearer to …he nature of things living, and so may more easily deceive. Tostat. quast. 3. So also Lyran. 3. Some Hebrewes thinke, that temunah signifieth any similitude, either of things visible, or invisible: but Oleaster thinketh, tha… the representation of things visible, is rather understood by this word, as Deut. 4.15. it is said, Yee saw no … in the day that the Lord spake unto you: the first opinion is more probable, because the invisible spirits, as Angels use to be pictured, as well as visible things.

QUEST. II. What things a similitude must not be made of, to worship.

THat are in heaven above, &c. 1. By this are forbidden first the worshipping of the celestiall bodies, as the Sunne,Of the starres. Moone, and the Starres, as is more at large shewed, Deut. 4.19. for the Gentiles worshipped these: whose corruption the Israelites followed: as the Idolatrous Kings of Judah did dedicate houses to the Sunne, 2 King. 23.11. and the superstitious women did offer incense to the Moone, whom they call the Queene of heaven, Ierem 44.18. They were not then to make any similitude of these celestiall bodies, to worship them. Beside, the fowles of the aire are comprehended under those things that are in heaven: as it is explaned Deut. 4.17. Or the liknesse of any feathered fowle, that flieth in the aire: for the Gentiles also worshipped fowles and birds; as the Eagle which they consecrated to Iupiter, the Dove to Venus, the Peacocke to Iuno, the Raven to Phoebus, the Bat to Minerva: Tostat. quaest. 4. 2. Neither were they to make any likenesse of beasts of the earth to worship them:Of the Beasts. for divers of the Heathen did adore the terrestriall creatures: as the Egyptians made Apis, which was a pide Bull, their god: they also worshipped a Ramme: for so they pictured Libycus Ammon with a Rammes head: and generally the Egyptians worshipped all those cattell, which the Hebrewes used to sacrifice unto God, as it appeareth Exod. 8.26. 3. They are forbidden also to make the likenes of any thing in the waters, as fish, or other creeping things, as it is further explained,Of Fishes. Deut 4.18. For the blind Gentiles did worship fishes: for although at the beginning, when Idolatrie was first taken up among the Heathen, they at the first fell not to this grossenesse: because in those first ages, navigation was not so common, and so they had not any great experience of the waters, and fish: yet afterward, the fondnesse of the Heathen brought them also into this foolish vaine, to worship fishes: as the two fishes they made one of the signes in the Zodiak, because Venus and Cupid, two of their gods, when they fled away from Tipheus the giant, did take upon them, as their Poets faine, the shape of two fishes: likewise, they set the Delphine as a signe among the starres, in memorie of Ari…n the Musitians deliverance,Whether the waters be under or above the earth. who being cast into the Sea by the mariners that robbed him of his riches, was carried by a Delphine, being allured by his musicke, safe to the land. Ex Tostat. quaest. 4. 4. The waters are said to be under the earth, not in respect onelyonly of the higher parts of the earth, or because it descendeth p. 281into the concavities, and hollow places of the earth, cum tamen sit supra terram, being yet of it selfe situate above the earth, as Tostatus: but rather, as Cajetane thinketh, Situs aquarum est terra habitabili inferior, the situation of the waters is indeed lower than the habitable earth: as it is said to be founded upon the seas, Psal. 24.2.

QUEST. III. Of the difference betweene bowing downe and serving.

Vers. 5. THou shalt not bow downe to them, neither serve them, &c. 1. Cajetane referreth both these unto the externall act of worship, as in bowing the knee, uncovering the head and such like, and offering of sacrifice: which he understandeth under the name of service: Omnis enim oblatio sub servitutis nomine comprehenditur: For all kinde ob oblations are comprehended under the name of service. The internall act of adoration hee would have contained in the former precept, Thou shalt have no other gods, &c. To the same purpose Tostat. quaest. 4. But this being a divers commandement from the former, it forbiddeth all kinde of worship of Idols, both externall and internall: Idolatrie is the proper transgression of this precept, and therefore therein is absolutely and generally condemned. 2. Their opinion then is rather to bee received, that doe thus distinguish these two: the first word shacah, to bow downe, signifieth that outward worship, which is done by the bodie, or the members thereof: the other word ghabad, betokeneth to serve: and it importeth such, service, as the servant yeeldeth to his master. Oleast. which is in the minde. So also Pr…copius: Cultus proficiscitur ex animo, adoratio fit specie quadam cultus: Worship proceedeth from the minde, adoration is in outward shew. He that worshipped Idols, doth also adore them, that is, outwardly: but he that adoreth, or boweth himselfe unto them, that is, by externall gesture, doth not alwayes worship. As a man may be constrained by torment to give outward adoration to Idols, which in his minde he knoweth to be nothing. So it is forbidden, ut nec affectu colas, nec specie adores, that neither thou worship them in affection, nor adore them in shew: Gloss. ordinar. Nec excusatur Marcellinus Papa, qui tamore impulsus exteriori actu obtulit illis thura: Neither is Pope Marcellinus excused, who being compelled by feare, did in externall act offer incense unto them. Cajetane.

QUEST. IV. In what sense the Lord is called a jealous God.

Vers. 5. I Am the Lord thy God, strong, jealous. 1. Origene sheweth well how the Lord is jealous of his people: Zelans dicitur Dominus, quia animum sibi mancipatum non patitur damonibus admisceri: The Lord is said to be jealous, because he will not suffer the soule addicted to his service, to have any societie with devils. Like as a man is jealous over his wife, but that shee may keepe her selfe onelyonly to his love, but for other women hee careth not: So the Lord was jealous over his people: but as for the Gentiles, hee suffered them to continue in Idolatrie, he was not jealous over them. The jealousie therefore of the Lord proceedeth from his love: but if his people, whom he is jealous of, shall commit spirituall fornication still, then the Lord threatneth to cast them off, and to be no more jealous of them: as the Lord saith by his Prophet, My jealousie shall depart from me, and I will cease, and be no more angrie, Ezeck. 16.42. Zelus itaque charitatem declarat: The zeale therefore of God sheweth his love. Theodoret. 2. Zelare dicitur Deus cum creaturam, quam non vult perire, castigat: God is said to be jealous of his creature, which he doth chastise and correct, that it perish not. Augustin. 3. The Manichees tooke exception to this, that the Lord calleth himselfe a jealous God: which they tooke to be an affection unmeet for God: and so they would deprave the author of the old Testament. To whom Augustine maketh this answer: That like as the wrath of God, non est perturbatio mentis, sed potentia vindicandi: is no perturbation of minde, but his power of revenging: sic zelum Dei non crucia…um animi, &c. So the zeale of God we understand, not to be a vexatien of the minde, such as the husband is tormented with against the wife, or the wife against the husband, sed tranquillisimam sincerissemam que justitiam▪ but Gods most sincere and calme justice, &c. And further he excellently sheweth the cause, why the Spirit of God in Scripture useth such termes of God, quae apud homines in vitio poni solent, which among men are taken in the worse part, ut inde admonerentur, &c. that men thereby should be admonished, that even when they speake, as they thinke, with honour of God, they speake not worthily of the divine Majestie: cui honorificum potius silentium, quàm ulla vox humana competeret: to whom honourable silence better agreeth, than any speech of man. 4. Iulian the Apostata also here thus objected: whereas the Lord is said to bee a jealous God; either hee suffered Idols to bee worshipped in the world, then is not Idolatrie to be condemned: or if they were worshipped against his will, then is he not omnipotent.

Answ. 1. A man is jealous of his owne wife onelyonly, and not of another woman: therefore because God had no care of the Gentiles, as of his owne people that were espoused unto him, he is not said to be jealous of them. 2. Hee suffered them to walke after their owne lusts: not because hee could not have hindred them; but the wise Creator permitteth the reasonable creature to follow the instinct of their nature: yet calling some by grace whom he pleaseth, and punishing the rest for abusing the light of nature, who therefore were left inexcusable, because knowing God by the creatures, they yet did not glorifie him as God: as the Apostle sheweth, Rom. 1.21.

QUEST. V. Of the titles which the Lord here giveth himselfe, and wherefore.

I Am the Lord thy God, strong, jealous, &c. The Lord giveth unto himselfe here foure severall titles, the more to inforce this commination following: 1. He calleth himselfe their God, because he had taken them into his speciall protection, and had bestowed many benefits upon them, therefore they ought to p. 282love him more than any other. Tostat. 2. He is a strong God, potest se veluno nutu vindicare, which can revenge himselfe at his becke. Lippom. And he is strong, as well to effect his promises to the obedient, as to punish the disobedient. Vrsin. 3 Zelotes est nolens habere consortium in amando: He is jealous, he can abide no partner, in that which he loveth. Tostat. And this as well signifieth his indignation, qua commovetur suis contumeliis, whereby he is moved for the contumelies that are offered unto him. Vatabl. as the love of God toward them: for jealousie ariseth, ex amore ejus, qui laditur propter turpitudinem, &c. from the love of him that is hurt, because of some uncleannesse committed, &c. Vrsin. 4. Lastly, in saying, visiting the iniquitie: he sheweth his severitie: in tantum non connivet ad impietatem, &c. he is so farre from winking at impietie, that hee punisheth it even in the posterity of the wicked, and their sonnes and nephewes. Lippom.

QUEST. 6. Of the generall commination and promise annexed.

VIsiting the iniquitie, &c. 1. Some take this to be a speciall perswasion added to this commandement, Quia inter omnia praecepta nullum majus est, quam hoc: Because there is none among all the precepts greater than this. The generall motive was set before, because he brought them out of the land of Egypt. Tostat. 2. But I approve rather their opinion, which take this commination and promise to appertaine unto all the commandements: but to be joyned to this, because it is fundamentum caeterorum, the foundation of the rest. Vrsin. Huic mandato tanquam principali ex quo alia oriuntur, addidit Dominus minas, &c. To this commandement as the principall, out of the which the other take their beginning, the Lord added threatnings, and promises, &c. Lippom. And this is confirmed by the words here following, vers. 6. to them that love me, and keepe my commandements: the Lord maketh mention of keeping his commandements, not of one, but of all. 3. It might have pleased God simply to have propounded his commandements: but he both adjoyneth promises to stirre up our dulnesse, and threatnings to terrifie the perverse and froward: which promises are rendred, not as the deserved reward of our obedience: for it is of merciemercy: as the Lord saith, shewing merciemercy unto thousands: otherwise we doe no more than our dutie, and therefore deserve nothing. Simler.

QUEST. VII. How it standeth with Gods justice to punish the children for the fathers sinnes.

THe iniquitie of the fathers upon the children, &c. 1. Theodoret upon this place hath this singular opinion by himselfe: Quod nudae literae insistere impium sit, &c. That it is evill to insist here upon the bare letter, seeing the law saith, The fathers shall not be put to death for the children, nor the children for the fathers, but every man shall be put to death for his owne sinne, Deut. 24.16. And he addeth further: Majores apud Deum sunt comminationes, quàm poenae, &c. That God useth greater threatnings, than punishments: as every one that was not circumcised at the eight day is threatned to be cut off: and yet many in the desert were uncircumcised at that age, whom Ioshua circumcised in Gilgal: and so here he thinketh that this is threatned onelyonly to terrifie parents from sinning. So Theodoret.

Contra. 1. But this were to give great libertie to offenders, to thinke that God onelyonly threatneth for terror: it might be inferred as well, that God doth but dallie also with his promises, as with his threatnings: which were impious to thinke. 2. If God doe not alwayes punish as hee threatneth, it doth not argue any revocation of his judgements, but his mercifull forbearing to call men unto repentance. 3. That commination against the neglect of circumcision is not denounced against the infant, whose fault it was not, if he were not circumcised the eight day, but against them that did not see it performed on their infant, as appeareth by the example of Moses, Exod. 4. punished for the neglect of circumcision. And so accordingly all they, which deferred the circumcision of their children in the wildernesse, their carkase… fell there.

2. Origene maketh this allegoricall exposition: The father that sinneth he maketh the Devill: Pater peccati diabolus est: The devill is the father of sinne: all they are his children which doe his works: Diabolus ergo, dum hic mundus stat, non recipit sua peccata, &c. The devill, while this world standeth, doth not receive punishment for his sinnes: redduntur infilios, i. in eos quos genuit per peccatum: but upon his children, whom he hath begotten by sinne, are their sinnes rendred: for men, while they are in the flesh, are corrected of God, &c. Contra. But that this is a forced, and farre fetcht exposition, the other opposite part manifesteth, of the Lords shewing merciemercy unto thousands: but the devils expect no merciemercy. And againe, seeing this commination is specially made to terrifie wicked parents; it can no wayes concerne the Devill, to whom the law was not given, but unto men.

3. Hugo de S. Victor. giveth this reason, why children are punished for the sinnes of their fathers: because they are, Sicut aliquod membrum ipsorum, quia in ipsis malefactoribus quo dammodo erant seminaliter & peccabant: They are as a part of them, because they were in seed in the malefactors themselves, and so in a manner sinned in them. Contra. But the Prophet saith, the same soule that sinneth shall die: the children being but yet in the loynes of their fathers, as the tree in the seed, had no soules, therefore then could they not sinne.

4. Some doe reconcile this law, and that other Deut. 24. where it is said, that the fathers shall not be put to death for the children, nor the children for the fathers, after this manner: that there a rule is given for the proceedings in civill judgement, that one shall not suffer for another: but this is understood of Gods judgement, before whom all are held as guiltie, and who prescribeth no law to himselfe. Acacius. Contra. But this solution is not sufficient: for Ezechiel, which saith, the same soule that sinneth shall die, speaketh also of the judgements of God, which should not be inflicted upon the children for the fathers. Ex Simler.

p. 2835. Cajetane giveth this solution: Although God in the law command, that the sonnes should not bee put to death for the sinnes of the fathers: Ipse tamen qui creator, conservator & Dominus est unicui que nemini facit injuriam, &c. Yet he that is the Creator, preserver, and Lord of every mans life, doth no man wrong, if he temporally chastise the sonnes, &c. His reason dependeth upon Gods right, and power, which hee hath over every mans life, that as he gave it, so he doth no wrong to take it away at his pleasure. Contra. But the Lord saith by the Prophet, Ezech. 18.32. I desire not the death of him that dieth. Now if there were no other cause why the Lord should punish the children of the wicked, in taking away their life, but the will and pleasure of God, the Lord should seeme to desire the death of men: contrary to that saying of the Prophet.

6. Procopius giveth this exposition: that God threatneth to punish the posteritie of the wicked, ut parentes à peccandi licentia retraheret: to withdraw the fathers from sinning: parentes non tam dolent sua morte, quàm liberorum, prasertim si his fuerint authores mortis: Fathers doe not so much grieve for their owne death, as for the death of their sonnes, especially if they were the cause of it. Contra. This is true, that the punishment of the children redoundeth to the parents: but this is not all, that by this meanes the fathers should bee drawne to repentance: for although their children be neere them, yet they are neerer to themselves, and their owne punishment would much more move them.

7. There remaine two most usuall expositions: the first is, that temporally sonnes may be chastned for their fathers, but not eternally: for aeternaliter quilibet punitur pro malo, quod egit, &c. For eternally every one shall be punished for the evill, which he doth himselfe. Tostat. quaest. 5. So also Thomas: Si loquimur de poena, qua habet rationem medecina, &c. If we speake of that punishment, which is by way of medicine, we may be punished for another. Such are all temporall and bodily corrections, they are medicinall, and tend to the good of the soule: and the sonne, quantum ad animam non est res patris: in respect of his soule is not any thing of his father, but in respect of his body. Sic Thom. 1.2. quaest. 87. artic. 8.

Contra. Although this exposition be sound and true, yet it doth not fully take away the doubt moved before: 1. For the Prophet Ezechiel also speaketh of temporall punishment, namely of captivitie, which the sonne should not beare for the father. 2. And this place is rather understood of eternall punishment, than temporall, which the sinne of Idolatrie deserveth. Simler. 3. And the phrase here used, visiting the iniquitie of the fathers upon the children, sheweth that the Lord speaketh rather of penall judgements, which should bee inflicted upon the sonnes of the wicked, than of medicinall corrections. 4. And Augustine further urgeth this reason: that if it bee understood of temporall chastisement, as of captivitie, then non solum odio haebentibus, sed diligentibus se redderet peccata, &c. God should not onelyonly render the sinnes to those that hate him, but to those that love him; for Daniel, and the three children, and Ezechiel with other righteous men, went into captivitie. Sic Augustin. quaest. 14. quaest. veter. & novum Testament.

8. There remaineth the second common and received sense of these words, which most of the fathers thus understand, that the Lord will visite the iniquitie of the fathers upon the children, if they also continue in the wicked race, and follow the evill example of their fathers: as Hierome; Ideo iniquitates eorum portaverunt, quia imitatores eorum in nequitia extiterunt, Therefore rhey doe beare the iniquitie of their fathers, because they did imitate them in their wickednesse. Hieron. in oration. Ierem.

Some agreeing in generall with the rest, that it is to be expounded of the wicked children of wicked parents: yet doe understand it of originall sinne, which is properly called the sinne of the fathers, because they received it from them, which is punished in unregenerate children of the wicked, but is pardoned in those that are regenerate. To this purpose Gregor. lib. 15. Moral. cap. 22. Contra. But originall sinne is extended further than to the third and fourth generation, which are here mentioned: therefore it is not like, the Lord meaneth that sinne. Ex Simler.

Some will not have this place at all understood of the sinnes of the fathers, but of the children onelyonly, qui peccant sicut patres, which sinne as their fathers did. But, as Tostatus well argueth against this assertion: This were not to punish the sinnes of the fathers in the children, Sed peccatorum filiorum malorum in seipsos, but of the wicked sonnes in themselves. Tostat. quaest. 5.

Therefore the former exposition is currant, to expound these words of the sinnes of the children, which they learned of their fathers: Quia patrum extiterunt aemulatores, haereditario malo de radice in ramos crescente: They are punished, because they ded emulate their fathers, this hereditarie evill growing from the root into the branches. Hieron. in Ezech. cap. 18. So also Augustine, Ex eo, quod addidit, qui me oderunt, &c. In that he addeth, which hate me, it is understood, that they are punished for the sinnes of their fathers, Qui in cadem perversitate parentum perseverare voluerunt: Which would persevere in the same perversitie of their fathers: August. cont. Adimant cap. 7. Gregor. Quisquis parentis iniquitatem non imitatur, nequaquam ejus delicto gravatur, Hee that imitateth not the iniquitie of his father, is not burdened with his sinne, lib. 15. moral. cap. 22. Chrysostome. Si nepos secutus fuerit vias patris & avi sui, &c. If the nephew doe follow the wayes of his father, and grandfather, thou wilt render unto them to the third and fourth generation. Chrysost. homil. in Psal. 84. Super illa, non in aeternum irasceris, &c. Severus. Therefore it is added, Of those that hate me, Vt apertum fiat, non ob parentum peccata, sed ob illorum odium adversus Deum eos puniri: That it may bee manifest, that they are not punished for their fathers sinne, but for their owne hatred against God. Ex Lippoman. Diodorus: In eisdem peccatis persistentes just as poenas exolvetis: Persisting in the same sinnes you shall pay just punishment. Rabanus. Peccata patrum iniquorum non redundant ad filios, si eorum imitatores in malo non fiant. The sinnes of the wicked fathers, doe not redound to the children, if they doe not imitate them in evill. Ex Lippom. All these fathers doe understand, that clause, eorum qui odorunt me, p. 284Of those that hate me, not of the fathers alone, as Tostatus, but of the children also named before: that it answereth to them all: and so not onelyonly the construction of the words giveth it: for this clause being the last of the sentence, sheweth it hath reverence to that which goeth before: but the other opposite part, VntoUnto thousands that love me, doth more manifest it: for there is no mention made of fathers, but of the thousand generations, unto whom this condition is annexed, Of those which love me. But against this exposition, which in this place I preferre before the rest, it will be thus objected.

1. Object. If the father be evill, and the sonnes evill, they shall not onelyonly be punished unto the third, and fourth generation, sed etiam in mille, but to a thousand. Tostat.

Answ. It is true, that the generation of the wicked shall be punished for ever, so long as they continue evill: but the exemplarie sinnes of the fathers, are said to be visited onelyonly to the third and fourth generation, because so long the impietie of the fathers may be had in remembrance. Wee therefore here understand, not the particular sinnes onelyonly of the wicked children, but the exemplarie sinnes also of the fathers, concurring with the other.

2. Object. The children of righteous parents are rewarded to a thousand generations onelyonly for the righteousnesse of their fathers: therefore the other are punished onelyonly for the wickednesse of their fathers. Tostat ibid.

Answ. This argument may better be retorted: for as the posteritie of the righteous, if they doe degenerate, shall bee punished, notwithstanding the righteousnesse of their fathers, as the Prophet sheweth, Ezech. 18.13. so the children of wicked parents, leaving their fathers sinnes, shall not be partakers of their punishment, as the Prophet saith, Hee shall not die in the iniquitie of his father, Ezech. 18.17. Then as the Lord sheweth merciemercy to thousands, but conditionally, Of those that love him: so he visiteth the iniquitie of the fathers upon the children, with the like condition, Of those that bare him: if both father and children, are alike haters of God.

3. Object. If the children bee punished, because they doe participate with their fathers in their sinnes: Tune non patris portat …, Then he beareth not his fathers sinne, but his owne. Lippom.

Answ. It followeth not, they are punished for their owne sinne, therefore not for their fathers: for one and the same punishment there may be divers causes: but the iniquitie of the fathers and the children may concurre together, to ma…e … punishment. Vrsin.

4. Object. The sense of the punishment of the posteritie, cannot reach unto those which are dead of their ancestors: therefore this commination is nothing to the parents.

Answ. 1. The evill parents are vexed with the punishment of their children, Cum vident eos cruciari viventes, When they see them to be tormented while they live: for unto the fourth generation men may live to see their offspring. Tostat. 2. Or though they live not to see the punishment of their children, yet this may move them while they live, that they know assuredly, that God will punish their seed after them, for their sinne, when they are dead.

5. Object. But why doth not God give grace unto all the posteritie of the wicked, as well as to some, that they may repent, and turne from the wickednesse of their fathers?

Answ. God is not tied to any man, he doth them no wrong in withholding his grace, and leaving them to their owne nature, for God giveth his grace to whom he will, and detaineth it from whom he please: and though he should denie his grace to all, none could complaine. Galas.

So then wee resolve upon this sense, that both this commination here threatned, and the promise of merciemercy exhibited, are conditionall, the one, if the children doe continue in their fathers sinnes: the other, if they embrace the love of God, together with their righteous fathers: And herein together with the consent of the ancient Fathers and Interpreters, doe concurre our new writers: Pelarg. Marbach. Calvin. Simler. Galas. Borrh. Pellican. Oleast. Osiand. with others, whose particular sentences herein agreeing with the testimonies already alleaged, it were needlesse to rehearse.

Lyranus toucheth both these last interpretations, yet seeming to preferre the latter: Temporali poena justè filii puniuntur à Deo pro iniquitate patrum, quia in hoc puniuntur patres: The children are justly punished with temporall punishment of God, for their fathers iniquitie: because herein also the fathers are punished: Alio modo intellegitur de poena aeterna, quae infligitur filio pro iniquitate patris, in quantum est imitator paterni sceleris: It is understood another way of eternall punishment, which is inflicted upon the sonne for the iniquitie of his father, because he is an imitator of his fathers sinne.

QUEST. VIII. Why mention is made of the third & fourth generation.

VNtoUnto the third and fourth generation, &c. 1. Some thinke that this was no generall law, but onelyonly concerned that present age of the Israelites: and therefore the Lord maketh mention of the third and fourth generation, because now the Israelites came out of Egypt in the fourth generation, as the Lord foretold unto Abraham. Gen. 15.16. and in this fourth generation, they committed that grievous Idolatrie in making a golden Calfe: therefore the Lord threatned them, that if they committed Idolatrie, hee would bring upon them the sinnes committed by their fathers in Egypt, in the second and third generation, in worshipping the Idols of Egypt. Ex Procop. But this cannot bee the reason, why mention is made here of the third and fourth generation: for as the other part of the promise of merciemercy to a thousand generations is generall, so also is this commination generall: because also the precept is generall, to take heed of Idolatrie.

2. Rupertus giveth this reason, Iniquitatem patrum, qui fratrem suum Ioseph vendiderant nunc reddiderat, &c. He rendred now upon the fourth generation, the iniquitie of their fathers that sold Ioseph: for p. 285now mount Sinai smoked in terrible manner, as though the Lord came downe to take revenge of them. Contra. 1. But in this fourth generation God delivered them out of bondage, and had wrought wonderfull things for them, both in Egypt, and in the wildernesse: therefore this was a time rather of merciemercy, than of judgement. 2. And if God had visited that iniquitie upon them now, the posteritie of Ios…p… should have smarted as well as the rest. 3. Further, this commination is specially intended for the sinne of Idolatrie, which the brethren of Ioseph were not guiltie of then: for Iakob before had buried all their strange gods under an oke, Gen. 35.

3. Procopius thus understandeth these foure generations, for the foure ages of the world, the 1. from the creation to the floud, the 2. from Abraham till the giving of the law, the 3 from thence to Christ, the 4. from the comming of Christ unto the end of the world: which Christ calleth a generation: when he saith, this generation shall not passe, till all these things be fulfilled. Augustine not much differing, understandeth these foure generations: the 1. from Abraham to David: the 2. from David: to the captivitie of Babylon: the 3. from thence to the comming of Christ: the 4. from Christ unto the end of the world: in the which fourth generation God visited upon the Jewes the iniquitie of their fathers, and cast them out of their land. August. cont. Adimant. cap. 7.

Contra. 1. But if these foure generations should be taken for the continuance of the world, then what difference should there be, betweene the third and fourth generation, and the thousand generation, limited for the Lords shewing of merciemercy?

2. The generation that our blessed Saviour speaketh of, was that present age, wherein those things concerning the destruction of Jerusalem should be fulfilled.

3. And lawes are made to meet with inconveniences following, not alreadie past: to what end then should the generations be counted, which went before the making of the law? And at the comming of Christ, he found not the Jewes given to Idolatrie: for the which sinne, specially this punishment is threatned.

4. Hierome maketh this allegoricall exposition: thus mystically applying these foure generations, to the foure degrees of sinnes: the first in the thought; the second in the will, and purpose; the third when the sinne is brought into act; the fourth, Si in tuis sceleribus glorieris, if thou gloriest in sinne: These two last the Lord useth to punish, and not the former. Hieron. in Ezech. cap. 18.

Contra. 1. If the third and fourth generation are thus to bee expounded, then so must the thousand mentioned afterward: but it will be hard to make a thousand degrees of vertue. 2. Neither is it true, that God onelyonly punisheth the two last degrees of sinne, the act, and glorying in it: for our Saviour sheweth, that adulterie may bee committed in the heart, Matth. 5. and Moses was punished for his incredulitie at the waters of strife, which was internall, Numb. 20.

5. Lippoman hath this conceit, that the third and fourth generation are to be put together, and so they make the seventh generation, and then this is the sense, Deus tantae severitatis, &c. God is of such severitie, that the punisheth impietie in the seventh generation, when as it seemeth to be forgotten: the posteritie being by so many degrees distant from their ancestors, that sinned.

Contra. But Lippoman in the same place doth answer himselfe, shewing out of Scripture, that these numbers must be counted, not as one added to another, but as included one within another, as Prov. 30.18. There be three things hid from me, yea foure, that I know not: he meaneth not three and foure, but foure in all, as it followeth in the next verse.

6. Therefore this is the best reason, why the Lord nameth the third and fourth generation; because men may live so long to see their offspring to the fourth generation: as it is said of Iob, chap. 42. Acacius: Et sic mutuò videre possunt, & filii peccata parentum ad imitandum, & patres poenas filiorum ad dolendum: And they may mutually see, both the sonnes the sinnes of their parents to imitate, and the fathers the punishment of their sonnes to grieve at. Thomas 1.2. quaest. 87. art. 8. And two other reasons beside are yeelded hereof, both that the parents by this long suffering of God in not punishing presently, might bee called to repentance: Vt ex hac punitione tolerationem divinam non parvi pendant patres, &c. That the parent should not lightly esteeme this divine forbearance. Cajetan. And beside, to shew, that if they cannot be wonne with this lenitie and longanimitie of God; that they shall not goe unpunished: Longanimis sum in parentes, &c. I am long suffering toward the parents, and toward their sonnes: Si autem nepotes majorum suorum peccata secuti fuerint, ultionem infligam: But if the nephewes doe follow the sinnes of their ancestors, at the last I will inflict punishment. Theodoret.

QUEST. IX. Why merciemercy is promised to be shewed to a thousand generations.

SHewing merciemercy unto thousands. 1. Augustine understandeth this of a thousand yeeres: as if any of the seed of David love the Lord, Quem constat utique ante mille annos fuisse, who was a thousand yeares since, for two causes God will shew him merciemercy: Quia & ipse Dei cultor est, & exejus semine, qui amaverat Deum: Because both he himselfe is a worshipper of God, and of his seed that loved God: Quaest. veter. & nov. testam. cap 14.

C…ntra. But it is evident by the construction of the words, that in this clause must be supplied, the word generations, which is understood before: the words in the originall are. To the thirds and the fourths: that is, those which are in the third and fourth generation from their fathers, and so must thousands be understood here: now a thousand generations is more than a thousand yeares.

2. Theodoret maketh particular application of this unto the calling of the Gentiles, Quae per Abraha semen benedictionem divinam adeptae sunt: Which through Abrahams seed obtained the divine blessing after p. 286so many yeeres. But this is not fitly applied, for here merciemercy is promised to a thousand of them that love God: but the Gentiles were Idolaters before they were called to the knowledge of Christ, & therefore they are without the compasse of this promise: It was rather fulfilled in the beleeving Jewes, who while they followed the faith, and did the works of Abraham, continued the Lords people more than two thousand yeeres.

3. Acacius expoundeth thus: Interminatum tempus significavit, in quo anima ipsa, postquam ex hac vita transmigraverit, indeficientem à Deo misericordiam consequetur: Hee signifieth an undetermined time, wherein the soule, after it is passed out of this life, doth obtaine merciemercy never fayling, at the hands of God. Contra. But this terme of thousands cannot be referred to the immortall state in the next world: because hee speaketh of the time of keeping Gods commandements, which is in this life: and beside, as the one part of the third and fourth generation, must be understood of the time of this life, so likewise must the other.

4. Neither can it be taken literally, for from the first man Adam to the last, shall there not to be a thousand generations: seeing from our blessed Saviour to Adam there are rehearsed, not full out fourescore generations, Luk. 3. and yet here it is said, to thousands, which cannot bee lesse than two thousand. Tostatus.

5. Wherefore the best solution is this: that here po…itur numerus certus pro incerto: a certaine number is put for an uncertaine. Tostat. q. 5. Soleo meminisse probitatis parentum in perpetuum: I use to remember the righteousnesse of the Fathers for ever. Lippom. And this is according to the Lords promise to Abraham, I will be thy God, and the God of thy seed, Gen. 17. without any limitation, that is, for ever.

QUEST. X. How men are said to hate God.

Vers. 5. OF them that hate me. 1. God cannot be said properly to be hated, as man is said to hate: as when one man hateth another, he wisheth he might perish or lose his honour, riches, or such like: but so man hateth not God, as if they would have God to perish. Tostat. qu. 5. 2. Neither are they said to hate God in respect of his essence, which is goodnesse it selfe, which no man can hate, Quia de ratione boni est, ut ametur: Because it is of the nature of goodnesse to be loved: Thom. 2.2. q. 34. ar. 1. in Cor. 3. Neither can God be said to be hated in respect of all his effects: for some are naturall effects created by God, as to live, to move, to understand: these effects of God no man hateth, for then he should hate himselfe. 4. But there are two sorts of effects, for the which God is hated of the world, because he is peccatorum prohibitor, poenarum inflictor: a prohibiter of sinnes, and an inflicter of punishment. Thom. ibid. So they which keepe not Gods commandements, which hate vertue, and love vice, are said to hate God: as they doe love him which keepe his commandements. Tostat. qu. 5.

2. Places of Doctrine out of the second Commandement.

1. Doct. Of the particular contents of the second Commandement.

THe things commanded in this second precept are these: 1. Verus Dei cultus, the true worship of God: Vrsin. Quem constat spiritualem esse, ut ejus natura respondeat, which must be spirituall, as answering unto his nature: Calvin. For God is a Spirit, and will be worshipped in Spirit, Iohn 4.

2. A rule is prescribed, how God will be worshipped, according to his will revealed in his word: unto the which it is not lawfull to adde any thing, nor to take therefrom. As the Lord said to Moses, According to all that I shall shew thee, so shall yee make the forme of the Tabernacle, Exod. 25.9.

3. God requireth the true devotion and affection of the heart in his worship: as the wise man saith: My sonne give me thy heart, Prov. 23.26. And the Prophet David, Mine heart is prepared, O God, Psalm. 56.7.

4. All our service and worship of God must be referred to his praise and glorie, as the Church prayeth: Not unto us O Lord, not unto us, but unto thy name give the praise: Psalm. 115.1.

These things likewise are forbidden: 1. To make any similitude or likenesse of God, Isay. 40.18. To whom will yee liken God? or what similitude will ye set up unto him? Marbach.

2. Ne quid de Deo crassum vell terrenum imaginemur: Wee must not imagine any grosse or terrene thing of God: Calvin. As that hee hath a bodie, or parts, or affections like unto man: as the Anthr… pomorphites, and Homoformians, as Rupertus calleth them: Grande sibi fingunt simulachrum, doe imagine a certaine great image, which sitteth in heaven, and the feet thereof reach unto the earth: because the Scripture saith, Heaven is my seate, and earth is my footstoole. Rupert. lib. 3. in Exod. cap. 32.

3. Idolatrie, when any divine worship, internall or externall, is given to any image, set up to represent God, of what kinde and fashion so ever it be, is here especially forbidden: as Ezechiel found the Elders of Israel offering incense to the similitude of creeping things, and abhominable beasts, Ezech. 8.10. Wherein they commit a double errour, both in robbing God of his honour, giving it unto dumbe creatures, and insensible things: Againe, Se turpiter infra creaturas abjiciunt: They doe basely abject themselves to these creatures which the Lord hath given them dominion of: Borrh. Here then the Romanists are found to bee transgressors, that doe prostrate themselves most basely before Idols: as shall be further seene afterward.

4. Not onelyonly the adoring of Images, but the setting of them up to be a stumbling blocke, and occasion of offence to the people, is likewise here prohibited: & therefore Hezekiah when he saw the brasen Serpent p. 287to be abused to Idolatrie, he brake it in peeces, that the occasion of that sinne might be taken out of the way, 2 King. 18.4. The Lutherans therefore are here overseene, that tolerate Images in their Churches, which are dangerous to the weake, though they be taught by them, not to worship them.

5. Not onelyonly Idolatrie is here forbidden, but all other kinde of superstitious worship devised by man, which the Apostle calleth foreign, will worship, Coloss. 2.23. for we must be contented ritibus sive cere…is à Deo ipso praescriptis, with rites and ceremonies prescribed of God himselfe. Such were the sacrifices of the old Testament, and the Sacraments in the new. Piscator. Here the Romanists likewise offend, which make seven Sacraments, whereas Christ hath ordained but two: and unto these two they have added many superstitious rites of their owne.

6. It is a breach also of this Commandement, even to applie things of themselves indifferent, so unto the service of God, as to make them a necessary part thereof: as our Saviour reproveth the Pharisies, for washing of their hands often, and for washing of cups and tables, because they put holinesse therein, Mark. 6.3. Vrsin.

7. Hypocrisie is another transgression here, when men externally observe the ceremoniall or morall works of God commanded, without faith and true devotion. Such the Lord by his Prophet reproveth: This people commeth neere unto me with their mouth: but they remove their heart farre from me, Isai. 29.13.

8. Prophanenes is here also prohibited, which is a contempt either of the whole outward worship of God, or of some part thereof: Vrsin. as it is written of one of the Popes of Rome, that he cast the Sacrament into the fire: and some of the Romanists have spoken unreverently of our Communion, calling the Communion table, an Oyster table.

2. Doct. All is to be ascribed to Gods merciemercy, nothing to mans merit.

Vers. 2. SHewing merciemercy, &c. Nothing then is to be ascribed to any merit or desert: for all proceedeth from the merciemercy of God. Vrsin. The obedience then of the parents, and their posteritie, is not any meritorious cause to procure the favour of God: but hee crowneth their service in merciemercy: as Iakob maketh this holy confession: I am not worthie of the least of all the mercies, and of all the truth which thou hast shewed unto thy servant, Gen. 32.10.

3. Doct. True obedience proceedeth from love.

Vers. 3. OF them that love me, and keepe my Commandements. Though we are brought first by feare to stand in awe of God, and to reverence his law, yet our obedience is not acceptable, unlesse it proceed of love: Oleaster: as our blessed Saviour said unto Peter: Lovest thou me, &c. Feed my sheepe, Ioh. 21.16. Peters discharge of his dutie in feeding the Lords sheepe, proceedeth from love.

3. Places of Controversie.

1. Cont. That an Idoll and an Image are all one.

Vers. 1. THou shalt make thee no graven image, nor any similitude. The first word is pesel, any thing that is carved or graven: the other is temanah, similitude: both the one and the other is forbidden: therefore that is but a vaine distinction of the Romanists, betweene idolum, an Idoll, and imago, an image; they confesse they worship Images, but no Idols, such as the Gentiles adored: for every similitude of any thing whatsoever is forbidden to be made: now their Images are similitudes. Let them heare also the testimonie of some of their owne writers concerning this matter. Cajet… upon this place saith: that it is forbidden, exhibere d…i… in imagine seu idolo signum aliquod honoris: to exhibite unto God in an image or Idoll any signe of honour. Lippoman also thus writeth: Dictio Hebraica est pesel, quae est sculptile & idol…, sicut vertunt, Septuaginta, &c. The Hebrew word is pesel, which is a graven image, and an Idoll as the Septuagint turne it, and an image, as the Chalde readeth, &c. qua tamen omnia idem sunt: which all notwithstanding are the same. See more elsewhere of this matter, Synops. p. 397.

2. Cont. Against the Popish difference betweene Idoll worship and Idoll service.

Vers. 5. THou shalt not bow downe to them, nor serve them. The word is ghabad, which Oleaster pronounceth abad. Iunius useth to expresse the letter (aiu) with a double aspiration, hhabad: the word signifieth to serve, as servants doe service to their masters. Pelargus then noteth well hereupon, that the Popish distinction betweene foreign, and foreign, Idoll worship, and Idoll service is by this confuted: for we are forbidden here to give foreign, service unto Idols.

3. Cont. Against the Turks that allow of no Images.

THou shalt not bow downe to them. Simply then we are not forbidden to make images: for there is great use of pictures, in describing of histories, drawing of Cards, and Mappes: and Moses Tabernacle was set forth with the pictures of Cherubs, and Salomons brasen Laver stood upon twelve Oxen: therefore the curiositie of Turkes is here reproved, that abhorre and detest all Images, even of beasts, yea of flowers: whereas they worship a great and abominable Idoll in their minde, and with externall adoration, that wicked Mahomet.

p. 2884. Cont. That it is not lawfull to make any Image at all of the Trinitie.

Vers. 4. THou shalt make thee no graven image. Further against the Romanists we observe: that it is not lawfull to make any image or similitude at all to represent God the Father, the Sonne, or the Holy Ghost by. Our reasons are these: 1. The Scripture speaketh evidently, Deut. 4.15. Take heed … your selves, for yee saw no image in the day, that the Lord spake unto you. Isai. 40.18. To whom will yee liken God, or what similitude will you set up unto him? Act. 17.29. We ought not to thinke, that the Godhead is like unto gold, or silver, or stone graven by art and the invention of man. Rom. 1.23. They turned the glory of the incorruptible God to the similitude of the Image of a corruptible man. Out of these places of Scripture, these reasons may be gathered: 1. From the interdict or prohibition, God forbiddeth any image to be made of him. 2. From the nature of God, which being infinite, and incircumscriptible, cannot be portraited by an image. 3. It is a dishonour unto God, to liken him to a corruptible man. Vrsin.

2. Lactantius useth this reason: Images are made of men, Vt ex ea solatium capiat absentis: thereby to take comfort over him that is absent: Supervacua ergo hominis Imago, cum prastò est: an Image of a man then is superfluous, when hee himselfe is present: Dei autem, cujus Spiritus ac numen ubi que diffusum, abesse nunquam potest, semper uti que supervacua Imago: Thou an Image of God, whose d…vine Spirit can never be absent, being dispersed every where, is alwayes superfluous. Lactant. de Origen. error. lib. 2. cap. 2.

3. Augustine thus testifieth, Aut id ipsum quod sedere Pater dicitur, flexis poplitibus fieri putandum est, … illud incida…us sacrilegium, &c. Neither whereas God the Father is said to sit, must wee imagine it to be done, as with bowing of the knees, lest wee fall into that sacriledge, which the Apostle chargeth them with, that changed the glorie of the incorruptible God, into the similitude of a corruptible man: Tal… simulachrum nefas est Christiano in templo collocare: Such an Image it is a wicked thing for a Christian to set up in the Church, much more wicked in his heart, &c. August. de fid. & Symbol. cap. 7. Augustines reason is taken from the incorruptible nature of God, grounded upon that place of the Apostle, Rom. 1.23.

4. Nicephorus lib. 18. cap. 53. reporting of the Jacobites and Armenians, which did make the Images of the Father, and the holy Ghost: saith, Quod per quam est absurdum, which is a very absurd thing: and he useth this reason: Imagines eorum sunt, quae videri & circumscribi possunt: Images are of those things which may be seene, and circumscribed.

5. Ioann. Aventin. lib. 7. writeth of Iohn. the 22. that certaine in the coasts of Bohemia and Austria, which pictured the Trinitie like an old man, a young man, and under the shape of a Dove, he held to bee Anthropomorphites, and some of them he condemned to the fire.

6. V…rro writeth that the Romanes worshipped God 170. yeares without any image: Quod si adhuc mansisset, castius dii observarentur: Which use if it had continued, the gods should more chastly and soberly have beene reverenced: August lib. 4. de Civitat. Dei, cap. 31. The making of images of God, even in this Heathen writers judgement was a decay of true religion and devotion. Ex Simler.

7. Plutarke in the life of Numa, reporteth, that he forbad the Romanes to have any image of the gods, under any shape of man or other creature: and he giveth this reason: Quòd nefas esset praestanti…rae deterioribus ad simulare, neque Deum aliter, quàm mente atringi posse censerent: Because they judged it unlawfull to resemble the most excellent things to the baser, and that God could not otherwise than by the mind… be attained unto.

The contrary Objections answered.

1. Object. BUt it will bee thus objected: The Scriptures doe ascribe unto God humane parts, as …nds, eyes, feet: therefore it is not unlawfull in such manner to describe and resemble God.

Answ. 1. There is great difference betweene words and deeds: God which in Scripture so useth to speake to our understanding; yet hath forbidden any such image to be made of him. 2. God useth such metaphoricall speeches, for our edifying to applie himselfe to our capacitie: but in making such images there is no such edifying or building of faith, but rather the contrarie, the corrupting and destroying of it. 3. There is no adoration or worship tied unto these words, as there is unto such images. Vrsin.

2. Object. God hath manifested himselfe in humane shape, as to Daniel, chap. 7. therefore it is lawfull for us to make the like representations of him. P…larg.

Answ. 1. The argument followeth not: we may in like manner speake of God as the Scripture speaketh: but to devise other signes to represent God, than he himselfe hath appointed, we may not. God may manifest himselfe how it pleaseth him: but man must not presume further, than hee hath warrant from God: so to speake of God, as the Scripture doth, is not forbidden; but to make an image of God is prohibited, therefore they are not alike. Simler. 2. Those manifestations of God had a promise of his presence: but to attribute so much unto an image, were plaine Idolatrie. 3. Those visions were but for a time, so long as it pleased God by such meanes to manifest himselfe: and therefore there was no feare of any abuse: Images are permanent, and still in sight, and so give occasion of Idolatrie. Vrsin.

5. Cont. Whether it be lawfull privatly to have the Image of Christ.

SOme thinke, that privatly to have the image of Christ it is not unlawfull, so that we take heed of offence: ne homines existe…ent nos illos adorationis causa habere: lest men should thinke wee have them to worship Simler. But I rather approve herein the judgement of Vrsinus, who subscribeth to that decree of the 7. Synode held at Constantinople, where it was decreed, ne Christus pingeretur, that Christ should not be pictured at all. And the Synode yeeldeth this reason: because Christ being both God and p. 289man, the image of Christ must needs be a lying image, which cannot expresse his Godhead. So that either in such an image they divide the natures of Christ, separating his Godhead from his humanity, and so fall into the Nestorian heresie: or else they must make the Godhead of Christ also circumscriptible, and so with Eutyches confound his natures. 2. Beside, who seeth not that there is great perill of adoration, in having an image of him, who in that humane shape was worshipped? The like danger there is not in having the private pictures of the Apostles and Martyrs: for to their persons, while they lived, no adoration belonged.

3. Eusebius Pamphilus hereof thus writeth unto Constantia the Empresse, who writ unto him, to send her the image of Christ: who disswadeth her from it, by this argument: Quis gloria ejusmodi & dignitatis splendores lucentes & fulgurantes effigiare mortuis & inanimatis coloribus possit? &c. Who can with dead and unlively colours expresse the shining beames of such great glory? the glory of Christ, which appeared in his humanity, cannot be pictured.

Epiphanius writeth of the Carpocratites, that they had certaine pictures made with colours, and some of silver and gold, quas imagines Iesu esse dicebant: which they said were the images of Iesus, and were made in the time of Pontius Pilate, when Christ was among men: these Images they kept secretly.

Cyrillus thus writeth to Theodosius, lib. de rect. fide: Num tanquam hominem adorabimus Emmanuelem? See more of this question, Synops. pap. pag. 400.absit: deliramentum hoc esset, & deceptio: Shall we then worship Emmanuel, as a man? by no meanes: for this were a great madnesse, and deceit: & tamen imagines nihil nisi Christi corpus reprasenture possunt: and yet images doe represent nothing but the body of Christ. Simler. who seemeth to allow the private use of such images, but not in publike: but these reasons condemne all images of Christ in generall.

6. Cont. Against the toleration of Images in Churches.

ANother abuse beside concerning Images, is in tolerating them publikely in Churches, though they be not adored and worshipped, which is the errour of the Lutherans: as Marbachtus thus delivereth his opinion: Quod ad templa attinet, servandum imaginum discrimen, ut non quaelibet imagines in eis habeantur, &c. Concerning Churches a difference of images is to bee observed, that not all images be there had, but only those which have some godly instruction, &c. To the same purpose Osiander. But that the very sight and spectacle of Images in the publike place of Gods service is dangerous, and unlawfull, it may thus appeare:

1. Such images set up in the place of Gods service, are an occasion of Idolatry: for mans heart being naturally corrupt and prone to Idolatry, by such objects is nourished in errour. And therefore Hezekiah, when hee saw the brasen Serpent to be abused to Idolatry, did breake it in peeces, and so tooke away the very occasion of stumbling. Augustine saith to this purpose: Cum idola his locantur sedibus, honorabili sublimitate, ut à peccantibus & immolantibus attendantur ipsa similitudine animatorum membrorum, &c. af…t…iunt infirmos animos: When as Idols are set in such places of honour aloft, that they may be beheld of those that pray, and offer, by the very likenesse of humane parts they doe affect the mindes of the weake. Epistol. 49. ad Dardan.

2. Images set up in the Church for the people to gaze upon, doe winne away their minde from celestiall cogitations: therefore as the Prophet David saith, Turne away mine eyes from regarding vanity, Psal. 119.37. so all such vaine objects should be removed from the peoples sight. The ancient Romanes would have no Images in their Churches, that the worship of God might bee more pure: And the Lacedemonians would allow no pictures in their Courts, and places of assembly, lest the beholding of them might have withdrawne the Senatours mindes from thinking of the affaires of the Common-wealth. Simler.

3. The weake are offended by such Images: the superstitious and obstinate confirmed in their errour: they which are without, as the Turkes and the Jewes, are by this meanes hindred from embracing Christianity.

4. It is directly against the Commandement to make any image to represent God by: therefore it is unlawfull also to keepe or retaine them. Vrsin.

5. The Lord commandeth all such Idols to be broken downe, Exod. 23.24. and 34.13. And the good Kings in Scripture are commended for destroying and pulling downe of Idols: as Asa, Iehu, Hezekiah, Iosias. Vrsin.

The contrary objections for the toleration of Images in Churches, answered.

1. Object. MOses caused Cherubines to be made over the Arke, and a brasen Serpent for the people to looke upon. Salomon made the images of Oxen in the Temple, for the brasen Laver to stand upon: therefore it is Lawfull also to have Images now.

Answ. 1. These images had Gods speciall commandement, who giveth lawes to others, not to himselfe, but sometime commandeth things, beside the generall law: as hee did the Israelites to carry away the goods of the Egyptians. 2. These images were not in the view of the people, which were made in the Temple, and Tabernacle, but there whither the Priests only had accesse. Simler. 3. And they were not set up aloft as images are to be worshipped: but onelyonly made to set forth the worke of the Tabernacle, and Temple. 4. The brasen Serpent was used as a figure of Christ: which figures doe now cease, the body being come, which is Christ. Vrsin.

2. Object. Images are Lay mens bookes: that they which cannot reade, may learne by the history p. 290what was done: so Gregory reasoneth reproving Serenus a Bishop, for pulling downe of Images.

Answ. 1. This was the very defense which the Heathen used for their Idols: as Athanasius objected: Si ista vobis sunt pro literis, ad divinitatem speculandam, ut falsò jactatis, &c. If these things bee unto you in stead of letters to behold the Deity, as you falsly boast, why doe you set more by the signe than the thing signified? 2. If Images were a meanes to instruct rude and ignorant people, it is like God would not have omitted this meane in the old Testament, for the instruction of that rude people: but the Lord was so farre from approving any such way, that he doth straitly forbid it. 3. If Images serve for instruction, they must have an interpreter: for they are dumbe of themselves: and an interpreter may better instruct without them. 4. The Scripture saith that an Image is the teacher of lies, Habak. 2.18. and that Idols speake vanity, Zachar. 10.2. If they serve then as Lay mens bookes, they only teach them lies. Simler.

3. Object. The Commandement of abolishing and destroying Images, was ceremoniall, and therefore it concerneth not Christians now.

Answ. To take away all occasion of Idolatrie, is not ceremoniall, because it tendeth to the mainetenance of a morall commandement.

4. Object. Images are an ornament to Churches: therefore they may be tolerated.

Answ. 1. Churches are ordained for the assemblies of the living Images of God, not for dead Images. 2. The adorning of the Church must not bee contrary to Gods commandement, and so to his dishonour, nor to the offence of the members of Christ. Vrsin. 3. A man would not have his wife decked with an harlots attire: neither is it fit that the Temple of God should borrow ornaments from Idolaters. Simler.

5. Object. A thing is not to be taken away for the abuse. Answ. If the thing bee good it selfe, and necessary, it must not be condemned for the abuse: but the case is divers, where both the thing and the abuse are unlawfull.

6. Object. It is sufficient that the people be taught and admonished, that Idols are not to be worshipped, though they be not taken away.

Answ. 1. The Apostle biddeth us to abstaine from all appearance of evill. 2. And the surest way is to remove from the sight, the occasion of stumbling: as Moses did beate the golden Calfe to powder, and Hezekiah brake in pieces the brasen Serpent.

7. Object. Images were not simplie forbidden, but because of the pronenesse in those dayes of the people to Idolatry: but now the fulnesse of time being come, the people are not so prone. Paul. Burgens. addit. 2. in cap. 20. Exod.

Answ. 1. The experience of former times in the dayes of Popery proclaimeth the contrary, that the people were as blindly lead, to offer to Images, to goe in Pilgrimage unto them, to prostitute themselves before them, as ever were the Israelites. 2. And this being a morall precept, is as needfull now, as it was then: and therefore S. Iohn concludeth his Epistle with this precept as most necessary, Babes, keepe▪ your selves from Idols, 1. Ioh. 5.21.

Against the adoration and worship of Images.

7. Controv. Against the adoration of Images.

THe Romanists beside the publike tolerating of Images, and setting of them up in their Churches, doe also maintaine and defend the adoration of them. Paulus Burgensis hath this position: Eadem adoratione adora…ur Imago repraesentans, in quantum talis, & res per ipsam repraesentata: The Image is to bee adored, with the same adoration, with the thing represented, as it doth represent it. Addit. 2. in cap. 20. So also Bellarm. de Imagin. lib. 2. cap. 25. That this is a blasphemous opinion, and contrary to the Scriptures, it is thus proved.

1. The Lord directly here forbiddeth any Image to be made to be worshipped, under paine of his heavy indignation, upon all Idolaters, and their posterity, to the third and fourth generation: yea the Lord accounteth them all haters of him, and enemies unto him, that doe worship such abominations.

2. They are accursed, which make any Images to worship them, Deut. 27.15. Cursed bee the man, that shall make any carved, or molten Image, an abomination to the Lord, &c. and shall put it in a secret place.

3. Another reason is taken from the nature of such Idols, They are but silver and gold, the worke of mens hands: they have a mouth and speake not, they have eyes and see not, &c. Psalm. 115.4. and vers. 8. They that make them are like unto them, and so are all they that put their trust in them: They are vaine and deceitfull, and of no power.

4. From the effect: the setting up and adoring of Idols, is a robbing God of his honour, Isay 42.8. I am Iehovah, this is my name, and my glory will I not give to another▪ nor my praise to graven Images.

5. From the fruits of Idolatry, the grosse blindnesse and ignorance of men, that bow themselves unto the worke of their owne hands, as the Prophet Isay doth describe it, 42.19. None considereth in his heart, &c. I have burnt halfe of it in the fire, and have baked bread also upon the coales thereof, &c. and shall I make the residue thereof an abomination, shall I bow to the stocke of a tree?

6. From the end: No Idolaters shall inherite the Kingdome of God, 1. Cor. 6.10. Idolaters and all liers, shall have their part in the lake, that burneth with fire and brimstone.

p. 291The objections of the adversaries answered.

1. Object. We doe not worship the Image, but that which is represented by the Image.

Answ. 1. So did the Gentiles maintaine their Idolatry as Arnobius sheweth, Lib. 6. contra Gentes. Siml. So the Israelites in making their golden Calfe, had relation unto God, for they proclaimed an holy day to Jehovah: yet that pretext excused them not. Vrsin. God therefore forbiddeth all Idolatry, under what pretence soever. 2. If they doe not worship the Image it selfe, why doe they give divers kindes of worship unto Images, to the Image of Christ more, to the Images of Saints lesse?

2. Object. The honour of the signe redoundeth unto the thing signified thereby.

Answ. If the signe be pleasing unto him, that is signified: but if it be such as hee forbiddeth, and condemneth, it is rather a dishonour, than an honour: and so the adoring of Images is a dishonour unto God.

3. Object. The contumely or dishonour offered to the Image of God, is a dishonour to God himselfe: therefore the honour thereof redoundeth also unto God.

Answ. If any with a despiteful intention against Christ, doe deface his Image or picture, it is contumelious against Christ, because of the evill intention of his heart: but if any doe it of a zealous mind against Idolatry and superstition, it is no dishonour unto Christ: as Epiphanius did rend a certaine picture of Christ in a cloath, which he found in a Church: Epist. ad Ioan. Hierosol. and therefore the argument followeth not. Vrsin.

4. Object. Some say, that the second precept against the making of Images was only temporall, and concerned the Jewes. Ambros. Catharinus, in opusc…l. de imaginib.

Answ. The condemning of Idolatrie in the new Testament, as in the places before recited, 1. Cor. 6. 1. Ioh. 5. Revel. 21. sheweth that the precept is morall, and so perpetuall.

5. Object. The Idols of the Gentiles are condemned, because they represented those which were no Gods. Answ. The Gentiles in their Idols also had a relation to God: they were instituted, as Maximu… Tyrius saith, Vt admoneamur Divinae naturae, to admonish us of the Divine nature.

6. Object. The Lord saith by his Prophet Zephanie, 2.11. He will consume all the Gods of the earth: but Popish Images Images are not yet destroyed: therefore they are not the Idols condemned in Scripture.

Answ. This Prophesie was fulfilled under the reigne of Constantinus, and Theodosius, when Idols were every where destroyed: And this Prophesie concerneth the true Church of Christ, that all Idols should be taken away: and therefore the Romanists shew themselves not to bee the true Church of Christ, because Idols are not removed from among them. Simler.

Of humane precepts and traditions.

8. Controv. Against humane traditions.

IT hath beene briefely touched before, that among other transgressions of the first Commandement, this is one, the bringing in of superstitious inventions and usages into the service of God, without the warrant of his Word: See before Doct 1. transgress. 5. Here then exception is to be taken against the Romanists, for their presumption herein.

But first, let us see the divers kindes of those things▪ which are commanded by men: which are of foure sorts: 1. The Governours Civill and Ecclesiasticall, doe sometime command such things as are injoyned by the Lord, and prescribed by the Word: as such are the Christian lawes of Princes, inflicting punishment upon the offenders against the Morall law, concerning our duty toward God, or our neighbour: such are the exhortations and admonitions of the Ministers of God, out of the Word: these Commandements, all men are bound in conscience absolutely to obey. Of this kinde of precepts is that place to be understood, Deut. 17.12. That man, that will doe presumptuously, not harkening unto the Priest that standeth before the Lord, or unto the Iudge, that man shall dye.

2. There are also politicke constitutions of the Magistrate, which determine of circumstances concerning the better keeping of the duties of the second Table: such are the positive lawes of Princes: as when to beare armes, to appoint law dayes, to prescribe orders and rules for apparell, and such like: wherein wee are commanded to yeeld obedience to our superiours: As the Apostle teacheth, Rom. 13.1. Let every soule be subject to the higher powers: and vers. 7. Give to all men their duty, tribute, to whom tribute, custome, to whom custome, feare, to whom feare, &c. And these precepts doe not simply binde in conscience, in respect of the matter commanded, but in regard of the generall band, whereby wee are bound to obey the Magistrate in all lawfull things, and to avoid offence.

3. There are also Ecclesiasticall precepts, which concerne ceremonies, and other Ecclesiasticall orders, belonging to the duties of the first Table, which concerneth the worship of God: as to appoint times and houres of prayer, to prescribe a forme of prayer, and what gesture is meet to be used therein, as to kneele, to stand, in what order the Scriptures should bee read: these and such other Ecclesiasticall constitutions being appointed according to the generall rules of the Word, that all things be done to edifying in order, and without offence, are obediently to be received: in such things men should not bee contentious, but willingly yeeld their obedience: as the Apostle saith: If any man lust to bee contentious, wee have no such custome, nor the Churches of God. And these ordinances of the Church doe not binde in conscience, otherwise then in regard of offence and scandall, and as wee are generally bound in conscience, in all lawfull things to obey our superiours.

p. 2924. The fourth sort of humane precepts, are those, which are superstitious, and command things not agreeable to the Word, but rather contrary unto it: Such are the seven Popish Sacraments, the multitude of ceremonies, which they have brought into the Church: their superstitious fastes, their pilgrimages to Saints, processions with the crosse, and such like: Such were the traditions of the Pharisies, which our blessed Saviour speaketh against, Mark. 7. Such precepts are not to be obeyed: but herein we must follow the Apostles resolution, It is better to obey God▪ than man. Ex Vrsin.

These foure kindes of precepts are thus distinguished: the first doe absolutely binde in conscience, as a part of Gods worship directly: the second doe binde in conscience, not in respect of the matter commanded, but of our obedience, which we owe unto the Magistrate in all lawfull things: the third, for avoiding of scandall and offence: the fourth sort doe not binde at all, as being unlawfull, and contrary to the Word of God. But for the traditions of the Church, that they are a part of the worship of God, it will be thus objected.

1. Object. God commandeth obedience unto our Superiours.

Answ. No otherwise than they command such things as are agreeable unto his will, either directly, which are prescribed in the Word; or by way of consequent, that are consonant to the rules of the same.

2. Object. Such things as are done to the glory of God, are a part of his worship: such are the determinations of the Church.

Answ. Those things, which of themselves serve to the glory of God, as being by the Lord himselfe commanded, belong unto his worship: not all those things, which accidentally onelyonly serve to that end, and as secondary meanes attend upon the service of God.

3. Object. Some of the Saints did worship God after a manner not prescribed, so also may the Church now: so Samuel sacrificed at Ramah, and Elias in Carmel.

Answ. 1. To sacrifice unto God, was a thing commanded: though the place were indifferent before the building of the Temple. 2. These were Prophets, and had the extraordinary direction of the spirit. Vrsin.

4. Morall observations upon the second Commandement.

1. Observ. God is full of long suffering.

Vers. 4. VIsiting the iniquity of the fathers, upon the third and fourth generation, &c. Hierom out of these words, well observeth the lenity and longanimity of God, that so long forbeareth to punish. And whereas some thus object, Quanta in eo crudelitas, ut iram suam us que ad tertiam & quartam extendat generationem? How great cruelty is in God, who extendeth his wrath to the third and fourth generation: hee maketh this sufficient answer: Non severitatis est iram tenere us que ad tertiam & quartam generationem, sed signum m…sericordiae poenam differre peccati: It is no signe of severity to containe anger unto the third and fourth generation, but of clemency to deferre the punishment of sinne. Hieron. in Ezech. cap. 18.

2. Observ. That fathers for love unto their children should feare to offend.

AVgustine further doth gather hereupon a profitable instruction, both for parents, and for their children: that the fathers, Affectu filiorum revocarentur ad reverentiam Creatoris: should bee revoked unto the reverence of the Creator, by the affection unto their children: knowing that their sinne shall bee punished in their posterity: and that the children, Timentes ne incurrerent peccata patrum, legi Dei obte… perarent: fearing lest they should incurre the sinnes of their fathers, should obey the law of God. August. de qu… stion. vtter. & nov. Test. cap. 14.

3. Observ. God is more inclined to mercy than to severity.

Vers. 5. SHewing mercy unto thousands. Whereas Gods justice is extended but to the fourth generation, his mercy to the thousand; herein appeareth how much more prone the Lord is to mercy, than unto severity: as Cajetane well noteth, Ad conferendum bona Deus est propensissimus, ad inferendum mala parcus: God is most ready to conferre good things, but sparing to bring upon men evill: and the reason is, because he conferreth and bestoweth good things of himselfe, but evill being urged thereunto, by the evill demerites of men.