The Sum of Christian Religion, Catechism · Part 3 · Question 96
ON THE 35. SABBATH.Queſt. 96. What doth the ſecond Commandement require?
Anſ. That we ſhould not expreſſe or repreſent God by any image or ſhape, and figure;aEſay 40.18, 19, 25. Deut. 4.15, 16. Rom. 1.23, 24. Acts 17.29. 1 Sam. 15.23. Deut. 12.30. Matth. 15.9. or worſhip him any otherwiſe then he hath commanded in his word himſelf to be worſhipped.
The Explication.
The end of this ſecond Commandement.TWo things are contained in this ſecond Commandement: the Commandement it ſelf, and an exhortation to obedience. The end or ſcope of the Commandement, is: That the true God alone, who commandeth himſelf to be worſhipped in the firſt Commandement, be rightly worſhipped of us: namely, with ſuch worſhip, wherewith it is right and meet he ſhould be worſhipped of intelligent and underſtanding creatures, and ſuch as pleaſeth him, and be in no ſort diſhonoured by ſuperſtitious kinds of worſhip. Wherefore the true worſhip of the true God is here injoyned, and withall a rule is given, that we holily and religiouſly containe and hold our ſelves within the liſts and tarriers preſcribed by God, neither adde ought to that worſhip which God himſelfe hath inſtituted, nor maime the ſame ſo much as in the leaſt point: which alſo we are in other places expreſly injoyned by the Lord.What is the true worſhip of God, and what it is to worſhip him truly. Now the true and uncorrupt worſhip of God is every internall or externall worke, commanded of God, done in faith, which is perſwaded that both the perſon and the worke pleaſe God for the Mediatours ſake; the chiefe end whereof is, that due honour may be given unto God, whereby we may ſhew that we acknowledge him alone for the true God, who hath willed the worſhip to be thus done unto him.Wil-worſhip is falſe worſhip. And, To worſhip God truly, is ſo to worſhip him, as himſelfe hath manifeſted in his word that he will be worſhipped. Contrariwiſe, in this ſecond Commandement is forbidden all will-worſhip, that is, all falſe worſhip; namely, not onelyonly that creatures or Images be not reputed or worſhipped for God, but alſo that we reſemble not him the very true God by any Image or ſhape, neither worſhip him by Images, and at Images, or with any other kinde of worſhip, which himſelfe hath not commanded. For when he condemneth the chiefe or groſſeſt, and moſt evident kind of falſe worſhips, namely, the worſhipping of God at, or by Images, it is manifeſt that he forbiddeth alſo the other kinds of falſe worſhips, ſeeing this is the head and fountaine of all the reſt. For he forbiddeth the moſt groſſe kind of Idolatry, not thereby to exclude others, and acquit them from this inhibition, but becauſe this is the fountaine of all the reſt. Wherefore all worſhips (whatſoever are inſtituted by men, not by God, and in which the ſame cauſe of prohibiting or forbidding appeareth) are forbidden by the forbidding of this, the groſſeſt kind of the reſt. Therefore whatſoever things hinder Gods true worſhip, they are all contrary to this Commandement.
Twofold Idolatry.1. Idolatry; which is a falſe or ſuperſtitious worſhip of God. Idolatry (as we have heretofore ſhewed) is of two ſorts: 1. When a falſe god is worſhipped: that is, when in place of the true God, or beſides him, honour or worſhip is given to ſome either imaginary or exiſtent thing, which is agreeing unto the true God onelyonly. This kinde of Idolatry is eſpecially forbidden in the firſt Commandement: and further alſo in ſome part in the third Commandement. 2. When men erre in the kinde of worſhip: that is, when worſhip or honour is imagined to be done to the true God by ſome ſuch worke, which himſelfe hath not commanded. This kind is properly condemned in this ſecond Commandement, and is called will-worſhip, Who are ſuperſtitious. Eſay 29.13. Mat. 15.9. Col. 2.8.16.22, 23.or ſuperſtition, adding mens inventions to Gods Commandements. They are ſaid to be ſuperſtitious, whoſoever adde humane inventions to the Commandements of God. This ſuperſtition or wil-worſhip is condemned every where in Scripture: In vaine they worſhip me, teaching for doctrine mens precepts. Beware leſt there be any man that ſpoile you through Philoſophy, and vaine deceit, through the traditions of men, according to the rudiments of the world, and not after Chriſt. Let no man condemne you in meat and drink, &c. Which all periſh with the uſing, and are after the commandements and doctrines of men. Which things have indeed a ſhew of wiſdome in voluntary religion, and humbleneſſe of minde, and in not ſparing the body: neither have they it in any eſtimation to ſatisfie the fleſh. Hence we anſwer this objection. Object. Idolatry is forbidden in the firſt Commandement, and in this ſecond alſo: therefore they both make but one. Anſw. One kind of Idolatry is forbidden in the firſt Commandement, to wit, when another god is worſhipped: another in the ſecond, namely, when the true God is worſhipped otherwiſe then he ought. Repl. Yea, but ſtill in both there is Idolatry committed, and a ſtrange god worſhipped. Anſ. There is indeed an Idol in both alwaies: but not alwaies in the intent and profeſſion of men. Therefore whoſoever offend againſt the ſecond Commandement, offend againſt the firſt; becauſe they who worſhip God otherwiſe then he will be worſhipped, imagine God to be another, or otherwiſe affected and qualified then he is. Therefore they worſhip not God, but the invention of their owne braine, which they perſwade themſelves to be ſo affected.
Hypocriſie.Hypocriſie, which is, a pretending or feigning true godlineſſe and worſhip of God: doing the externall works commanded by God, whether Morall or Ceremoniall, without true faith and converſion. This vice is depainted and deſcribed in theſe words by the Prophet Eſaias: This people come neere unto me with their mouth, Eſay 29.13, 14.and honour me with their lips, but have removed their hearts farre from me, and their feare towards me was taught by the precepts of men. Therefore behold I will againe doe a marvellous worke in this people.
Profaneneſſe.Profaneneſſe, which is, a voluntary letting goe, or contempt of all religion, and of the whole worſhip of God both internall and externall, or elſe of ſome part of divine worſhip. This profaneneſſe is repugnant not onelyonly to this Commandement, but alſo to the whole worſhip of God in the firſt and ſecond Table.
For defence of ſuperſtition ſome alledge:Object. 1. That ſuch places and ſayings as are brought againſt will-worſhip, ſpeake onelyonly of Moſaicall and Jewiſh ceremonies, and of the wicked and ungodly commandements of men: but not of ſuch precepts of men, as are authoriſed by the Church, Biſhops, and ſuch as command nothing contrary to Gods word. Anſw. That this is falſe which is replyed, ſome demonſtrances, which are added unto certaine places, declare, which alſo reject thoſe humane Laws and ordinances, that command any thing in regard of divine worſhip, which is not commanded by God, although the ſame be a thing in his owne kinde not wicked, nor forbidden of God. So Chriſt rejecteth the Jews tradition of waſhing of hands, Mat. 15.11.becauſe they had an opinion of worſhipping God thereby; whereof he ſaith, That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man. Hither alſo may that be referred, which Chriſt ſpeaketh,Mat. 23.25. Woe be to you Scribes and Phariſees, Hypocrites: for ye make cleane the outer ſide of the Cup and of the Platter; but within they are full of bribery and exceſſe. Now that theſe and the like things are lawfull, ſetting aſide an opinion of ſuperſtition in them, the Apoſtle in ſundry places doth ſhew: He that obſerveth the day, obſerveth it to the Lord: Rom. 14.16.and he that obſerveth not the day, obſerveth it not to the Lord. He that eateth, eateth to the Lord, for he giveth God thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks. Againe, Whatſoever is ſold in the ſhambles, eate ye, and aske no queſtion for conſcience ſake. 1 Cor. 10.25.For the earth is the Lords, and all that therein is. Wherefore they are not ſimply ſo condemned, but only ſo farre as they are preſcribed for divine worſhip, that is, if they be ſo preſcribed, as that by the performance of them God is honoured, and diſhonoured by the omiſſion of them. In the ſame reſpect is ſingle life alſo condemned; eſpecially ſeeing the ſame is not a thing indifferent; but to thoſe onelyonly, who have the gift of continency: according as it is ſaid of Chriſt, He that is able to receive this, Mat. 19.12.let him receive it: For all men (as in the ſame place Chriſt ſaith) cannot receive this thing, ſave they to whom it is given.Things indifferent are diligently to be diſcerned from Gods worſhip.
And this is the difference betweene things indifferent, or of middle quality, and thoſe things which are properly the worſhip of God. Which difference we muſt diligently obſerve: ſerve: 1. Becauſe when men feigne other worſhips of God, in them they feigne another will of God, which is to feigne another God. When they therefore ſo do, (as erſt Aaron and Jeroboam did) they are no leſſe accuſed of Idolatry, then they who purpoſely worſhip another God, beſides that Jehovah revealed in the Church. 2. Becauſe, by confounding of the true worſhip with falſe worſhips, the true God is confounded with Idols, which are worſhipped with thoſe worſhips invented by men. 3. Becauſe, whatſoever is not of faith is ſin. And when any man doth a thing, as thereby to worſhip God, his conſcience not knowing whether God will be worſhipped after this manner or no, he doth it not of faith, but is ignorant, and doubteth whether God be pleaſed or diſpleaſed with his worke: and therefore he preſumeth to do that, albeit it may diſpleaſe God: Wherefore he doth not thereby worſhip, but contemne God. But becauſe the defenders of worſhips invented by men, alledge certaine places in which the Scripture willeth us to obey the commandements of men, and do thence conclude, that they have the force and nature of divine ordinances, and ſo of divine worſhip: it is therefore neceſſary, that here we ſhould ſay ſomething touching humane traditions and their differences.
Of mens commandements, and the authority of Eccleſiaſticall Traditions.
THere are foure ſorts of thoſe things which men command: Gods ordinances propoſed by men.The ordinances of God, which God will that men propoſe unto others to be obſerved, but not in their owne name, but in the name of God himſelfe, as being themſelves the miniſters and meſſengers, not the authors thereof. So the Miniſters of the Church propound the heavenly doctrine of God to the Church, Parents to their Children, and Maſters to their Schollars; ſo Magiſtrates propound the Commandments of the Decalogue unto their Subjects. The obedience of thoſe Commandements is, and is called Gods worſhip: becauſe they are not humane ordinances, but divine, which are neceſſarily to be obeyed, although no authority or commandement of any creature came thereto; yea, although all creatures ſhould command the contrary. Hitherto appertaine many places of Scripture:Prov. 6.20. Deut. 17.2. Exod 16.8. Mat. 23.2, 3. Luke 10.17. 1 Cor. 4.21. 2 Cor. 13.10. 1 Theſ. 4.2, 8. 2 Theſ 3.14. Heb. 13.14. as, My ſonne, keep thy fathers commandement, and forſake not thy Mothers inſtruction. Ye know the commandements we gave you by the Lord Jeſus. He therefore that deſpiſeth theſe, deſpiſeth not man, but God. The Scribes and Phariſees ſit in Moſes ſeat. All therefore, whatſoever they bid you, obſerve and doe. Theſe and the like ſayings, will us to obey men as the miniſters of God, in thoſe things which belong unto the miniſtery, that is, which God by expreſſe commandement hath teſtified, that he will have publiſhed and commanded by them; they grant not authority unto any to inſtitute new worſhips of God at their owne pleaſure: according as it is ſaid;Prov. 30.…. 1 Tim. 1.3. & 4.11. & 6.2, 3, 4. 2 Tim. 3.16, 17. Put nothing unto his words, leſt he reprove thee, and thou be found a lyar. Command ſome that they teach none other doctrine. The civill ordinances of men, which are determinations and preſcriptions of circumſtances neceſſary and profitable to the keeping of the Morall Commandements of the ſecond Table.2. Civill ordinances of men. Such are the poſitive laws of Magiſtrates, Parents, Maſters, and of all, who beare rule over others in the Civill State. The obedience of theſe Laws, as touching the generall, is the worſhip of God, becauſe the generall thereof is morall, and commanded by God himſelfe, namely, obedience towards magiſtrates, and others which beare rule in the Common-wealth. But as concerning the ſpeciall of the action, or as touching the circumſtances, it is no divine worſhip: becauſe thoſe works are divine worſhip, which muſt neceſſarily be done in reſpect of Gods Commandement, although no Commandement or reſpect of any creature were adjoyned: but theſe, except they were commanded by the Magiſtrates, might be done, or omitted, without any offence againſt God: but yet notwithſtanding, ſuch Civill ordinances of Magiſtrates, and other Governours bind the conſciences of men: that is, we muſt neceſſarily performe them; neither are they neglected without the diſpleaſing of God: and therefore by reaſon of theſe commandements of Magiſtrates, we are bound alſo to performe the works injoyned us by theſe commandements, even although we could omit them without giving any offence; if we meane to retaine our bedience pure and ſound. So, To carry weapons, or, Not to carry weapons; To pay a leſſer, or greater tribu e or Subſidie, is not in it ſelfe the worſhip of God, but the obedience which is in theſe and the like matters due to be rendred unto the Magiſtrate, is Gods worſhip. Therefore if the Magiſtrare neither command nor forbid either, it is free to do either: but if he command any one thing, he ſinneth whoſoever doth the contrary, although he could keep it never ſo cloſe, neither offend any man thereby. The reaſon is, becauſe the generall, namely, obedience towards the Magiſtrate, which is Gods worſhip, is violated. Wherefore theſe ſpecials and particulars are by an accident made the worſhip of God, to wit, by the commandement of the Magiſtrate. Hither belong theſe Scriptures: Let every ſoule be ſubject to the higher powers. Rom. 13.1, 2, 5. Titus 3.1. Epheſ. 8.1. Co…. 3.22, 23.Whoſoever reſiſteth the power, reſiſteth the ordinance of God. Eccleſiaſticall ordinances.The Eccleſiaſticall or Ceremoniall ordinances of men, which are determinations or preſcriptions of circumſtances, neceſſary, or profitable for the keeping of the Morall Commandements of the firſt Table: for they belong either to the keeping and maintaining of order and comelineſſe in the Church aſſemblies, and the Eccleſiaſticall adminiſtration of the Miniſtery; or to externall exerciſe of godlineſſe, both publique and private, or to avoid the giving of offence unto the weaker, and to bring them unto the Church and knowledge of the truth: of which kinde are, the time, place, forme, and courſe of Sermons, and Prayers, and Readings in the Church; likewiſe Faſts, the manner of proceeding in election of Miniſters, in gathering and diſtributing of almes, and ſuch like, whereof God hath commnded nothing in ſpeciall. The generall alſo of theſe Laws, as of the Civill, is morall, if they be rightly and profitably made; and therefore it is the worſhip of God: as it is Gods worſhip to heare the word of God, to pray unto God, as well publiquely with the company of the faithfull, as privately, to beſtow almes upon our poore brethren, to receive the Sacraments. But the Ceremonies themſelves are not only no worſhip of God, but neither doe they binde mens conſciences, neither is the obſervation of them neceſſary, except the omitting of them breed offence. So it is no worſhip of God, but a thing indifferent, and not binding mens conſciences, to uſe this or that forme of prayer, to pray ſtanding or kneeling, to pray at this or that time, at this or that houre, in this or that place, to reade or interpret this or that Text of Scripture, to eat or not to eat fleſh, &c. Neither hath the Church only this right and power to conſtitute, or abrogate, or alter by her own authority theſe ordinances, as ſhe judgeth it to be moſt expedient for her common edification: but the conſciences alſo of particular men retain this liberty; ſo that they may either omit theſe, or do otherwiſe, without any offence againſt God, if there ariſe no ſcandall or offence thereby amongſt men: that is, if they do it neither of contempt or neglect of the Miniſtery, nor of wantonneſſe, or ambition, or of a deſire of contention and novelty, nor with the offending of weak ones. The reaſon is, becauſe then lawes are rightly obſerved, when they are obſerved according to the mind and purpoſe of the Law-giver. But the Church ought to will that ſuch ordinances and ſtatutes as are made concerning things indifferent, be obſerved, not in reſpect of our owne authority or commandement, but only for the maintenance of order and comelineſſe, and for the avoiding of ſcandals and offences.
Wherefore, as long as comelineſſe or order is not violated, neither offence given, it leaveth every mans conſcience free to himſelf: For not in reſpect of the Churches or Miniſters commandement, but in reſpect of the juſt cauſes of commanding, things indifferent are neceſſary ſometimes to be done, or …o be omitted; and the conſcience is hurt, not by the neglect of any humane commandement, as in Civill matters, but by the neglect of the cauſes for which they are commanded. Hither belongeth the precept of S. Paul: If any of them which beleeve not, call you unto a feaſt, 1 Cor. 10.27.and if…e will go, whatſoever is ſet before you, eat, asking no queſtion for conſcience ſake. But if any man ſay unto you, This is ſacrificed unto Idols, eate it not, becauſe of him that ſhewed it, and for the conſcience (for the earth is the Lords, and all that therein is) and the conſcience, I ſay, not thine, but of that other: for why ſhould my liberty be condemned of another mans conſcience? For if I, through Gods benefit, be partaker, why am I evill ſpoken of, Acts 15.for that, wherefore I give thanks? Likewiſe, the decree of the Councell of the Apoſtles,1 Cor. 11. of things ſacrificed to Idols, of bloud, and that which was ſtrangled. Likewiſe, the precept given concerning women to be covered. Likewiſe, the Lords day ſubſtituted by the Church in place of the Sabbath, for the exerciſe of the Miniſtery, &c.
Object. If the Edicts of Magiſtrates binde mens conſciences, why then do not the traditions of the Church binde them alſo? A difference between Civill and Eccleſiaſticall Laws.Anſw. There is a difference in theſe examples. God gave this power and authority of making Civill Laws unto the Magiſtrate, and hath ſtrengthned it with this band, in that he threatneth and denounceth his anger againſt them which breake theſe Laws: but unto the Church and to his Miniſters he hath not given any ſuch authority; but yet notwithſtanding he would have theſe Laws and conſtitutions to be obſerved, which the Miniſters and the Church of their own authority command, not for any neceſsity that there is of obeying theſe Laws commanded by the Church, but according to the rule of charity, that is, for a deſire of avoiding offence.Mat. 20.25. This anſwer is delivered in theſe places of Scripture: Ye know that the Lords of the Gentiles have dominion over them, and they that are great, exerciſe authority over them: But it ſhall not be ſo among you; but whoſoever will be great among you, let him be your ſervant. Not as if yee were lords over Gods heritage, but that yee may be enſamples to the ſlock. 1 Pet. 5.3. Co…oſ. 2.16. Gal. 5.1. Two cauſes of this difference.Let no man condemne you in meate you in meate and drink, or in reſpect of an Holyday, or of the new Moone, or of the Sabbath dayes. Stand faſt in the liberty wherewith Chriſt hath made us free. Neither are the cauſes obſcure or hard to come by, for which God made this difference: namely, 1. That there might be an evident difference between the Civill Magiſtrate, unto whom it belongeth to beare rule over his ſubjects, and to conſtraine by corporall force ſuch as obey not: and the Miniſters of the Church, unto whom no ſuch rule and power is granted; but unto them is committed the charge and office of teaching and inſtructing men concerning the will of God. 2. Becauſe of the breach of Eccleſiaſticall Laws, if it be done without giving offence, the firſt Table of the Decalogue, for which they are to ſerve, is not broken: but by the breach of Civil Laws, albeit no offence be given thereby, the ſecond Table is broken, inaſmuch as either ſome thing is taken from the Commonwealth,Rep…. or ſome occaſion is given of injuring it. Neither is this reply of force: That unto the greater and worthier office, greater obedience is due: and therefore the conſtitutions of the Miniſters of the Church are no leſſe neceſſary to be kept, then the Laws of the Civill Magiſtrates. Anſw.For unto the worthier greater obedience is due in thoſe things which are properly belonging unto his office. Now, the proper office of the Civill Magiſtrate is, to make Laws, which are for the commandement it ſelfe to be obſerved: but the proper office of the Miniſtery of the Church is, to ſound forth Gods Commandements: and, the proper office of the Church is, to ordaine ceremoniall decrees, which muſt be kept, not for the commandement of man, but for avoiding of offences.
4. Humane ordinances, 4. Wicked ordinances of men. Acts 5.29. Mat. 15.3.which are repugnant unto the ordinances of God. Theſe God forbiddeth us to obey, whether the Civill Magiſtrate command them, or the Church, or the Miniſters of the Church. We ought rather to obey God then men. Why tranſgreſſe you the Commandement of God by your tradition? Object. Anſw.Having now conſidered theſe foure kinds of ordinances delivered by men, it is eaſie to make anſwer unto that firſt objection: God commandeth us to obey the commandements of men. He doth ſo: 1. Such as be good, that is, not repugnant unto the word. 2. Such as he himſelfe hath commanded by men, that worſhip may be given him. 3. Civill ordinances, which depend on the authority of men, not obeying them for divine worſhip, but for conſcience ſake. 4. Eccleſiaſticall or ceremoniall ordinances, obeying them, but not reſpecting therein any divine worſhip or conſcience (neither of which they import) but only the avoiding of offence.
Object. 2. What things the Church commandeth by the inſtinct of the holy Ghoſt, thoſe are divine ordinances, belonging to the worſhip of God. But the Church decreeth good and profitable conſtitutions, being guided by the guiding of the holy Ghoſt: Therefore good conſtitutions decreed by the Church, appertaine to the worſhip of God. Anſ. The generall indeed of thoſe commandements, which the Church preſcribeth by the inſtinct of the holy Ghoſt, appertaineth to the worſhip of God. This generall compriſeth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comelineſſe in the Church. And in reſpect of this generall, the conſtitutions, which the Church decreeth by the inſtinct and motion of the holy Ghoſt, are alſo divine, or the conſtitutions of God, as namely, they are a part of thoſe divine Laws, the care and keeping whereof is commended unto us by God himſelf in his word. But thoſe good conſtitutions of the Church are humane, or the conſtitutions of men, as they do in ſpeciall deſigne that which was in generall by theſe divine Laws ſignified rather then expounded. Wherefore thoſe ordinances are no worſhip of God, which the Church adviſeth, decreeth, receiveth, or commandeth for the maintenance of mutuall charity among us, and for the preſervation of order and comlineſſe, or for the avoiding of offences, albeit in the chuſing and conſtituting of theſe ſhe be directed by the inſtinct of the holy Ghoſt. For the holy Ghoſt declareth to the Church, both what is profitable for the avoiding of offences, and alſo that thoſe things which are commanded for the avoiding of offences, are neither the worſhip of God, nor neceſſary to be obſerved, but in caſe of avoiding offence; and therefore that the Church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no feare of offence. This doth Saint Paul manifeſtly declare, when as, counſelling them to ſingle life which have the gift of continency, yet he addeth further, But I ſpeake this by permiſſion, 1 Cor. 7.6, 36.not by commandement. Againe, This I ſpeake for your owne commodity, not to tangle you in a ſnare, but that you follow that which is honeſt, and that ye cleave faſt unto the Lord without ſeparation. Here he affirmeth both: both that he wiſheth them that are continent, to leade a ſingle life, that ſo they may the more fitly ſerve God; and that alſo he leaveth it free unto them to marry, and he ſpeaketh both by the inſtinct of the holy Ghoſt. So doth the ſame Apoſtle forbid to eate of things ſacrificed to Idols, with ſcandall or offence of any weaker brother: but without this offence,1 Cor. 10. and ſetting it apart, he leaveth it free to each man to do as himſelf liſteth.
Object. 3. God is worſhipped by thoſe things which are done to Gods glory. The things that the Church doth decree, are done to Gods glory: Therefore theſe alſo are the worſhip of God. Anſ. Thoſe things that are done to the glory of God, by themſelves, that is, which are commanded by God, to this end, as that by theſe works we ſhould declare our obedience towards him, they are the worſhip of God: but not thoſe things which ſerve for the glory of God but by an accident, that is, which ſerve ſometime for the performing of thoſe things, which are commanded by God, upon ſome accidentall reſpects and cauſes; which if they doe not concurre, God yet may be honoured, both of thoſe that do them, and of thoſe that do them not, ſo that they be done, or left undone, of faith, which is aſſured, and reſolveth that the perſon is reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God.
Object. 4. The examples of thoſe, who have worſhipped God without his direct Commandement, confirme that it is permitted to men to worſhip God with that worſhip which themſelves ordaine. Anſw. The example of Samuel ſacrificing in Ramoth,1 Sam. 5.17. 1 Reg. 18.32. Judges 13.19. Elias in Mount Carmel, Manoah in Zorah, cannot at all eſtabliſh will-worſhip. For, 1. As touching the ſacrifices, they were the worſhip of God, becauſe they were commanded by God. 2. As concerning the places appointed for ſacrifices, they were free, when as yet there was no appointed place for the Ark of the Covenant. Wherefore Samuel did appoint that Towne for ſacrifices, where he dwelt, as being moſt fit and commodious. Very well knew the holy Prophet, that the worſhip of God did not conſiſt in this circumſtance of place, which was left free unto the godly, before the Temple was built of Salomon. 3. As concerning the perſons, although the Prophets were not of Aarons family, yet had they, by reaſon of their extraordinary function, authority to ſacrifice. This alſo may be ſaid as touching Elias ſacrificing in the Mount Carmel.
Now as for Manoah, who is ſaid to ſacrifice in Zorah, either he did not himſelfe ſacrifice, but delivered the ſacrifice to be offered of the Angel, whom he tooke to be a Prophet: or himſelfe offered it, being commanded by the Angel; and ſo did nothing beſides the divine Law of God. In like manner is the anſwer eaſie to other examples, which they heap together,Geneſ. 4. Hebr. 11. Rom. 10. Jerem. 35. and bring in. Abel and Noah offer ſacrifice: but not without the commandement of God, becauſe they did it with faith. But no faith can be without the word of God. The Rechabites refraine from wine and husbandry, according to their father Jonadabs commandement, and are therefore by God commended; but Jonadab meant not to inſtitute any new worſhip of God, but by this Civill ordinace, to baniſh from his poſterity riot, and ſuch ſins and puniſhments as accompany riot.Dan. 10. Jonab 3. So alſo Daniels faſting, and the Ninivites faſting was no worſhip of God, but an exerciſe, ſerving for the ſtirring up of prayer and repentance, which were that worſhip of God, which is in thoſe places commended. Now in John Baptiſt, Mat. 3.not his kinde of living, food and apparrell, but his ſobriety and temperance is commended, and is the worſhip of God. And not the rayment made of Sheeps and Goats skins; neither the wandring in mountaines, caves, and dens; but faith and patience in calamities, is ſet forth and commended as the worſhip of God.
Object. 5. Whatſoever is done of faith, and pleaſeth God, is Gods worſhip: Theſe works, albeit they are undertaken by men voluntarily, yet are done of faith, and pleaſe God: Therefore theſe works undertaken by men voluntarily, are the worſhip of God. Anſw. This doth not ſuffice for the defining of Gods worſhip, to ſay that a thing pleaſeth God: ſeeing actions of indifferency may alſo be done of faith, and ſo pleaſe God, though in another ſort then his worſhip properly ſo called pleaſeth him. For after a diverſe ſort is the worſhip of God, and indifferent actions, pleaſing unto God. The worſhip of God doth ſo pleaſe God, that the contrary thereto diſpleaſeth God; and therefore cannot be done of faith. But thoſe things which are in themſelves indifferent, are ſo liked of God, that their contraries alſo are not of him diſliked or diſallowed, inſomuch that both of them may be done of faith, which faith maketh both the worke and the perſon acceptable to God.
Thus farre have we proceeded in ſpeaking of the commandement it ſelfe: it remaineth, that we proſecute the exhortation. But firſt the doctrine touching Images, ſith it pertaineth to the Commandement, is to be weighed and conſidered, which is wholly contained in the two queſtions next inſuing of the Catechiſme.