THE SECOND COMMANDEMENT

Thov shalt make to thee no grauen Jmage, nor the likenesse of anie thing that is in heauen aboue, or in the earth beneath, or in the water vnder the earth. Thou shalt not bowe downe to them, nor woorship them. For I the Lord thy God, am a mightie and ielous God, & visit the sins of the Fathers vpon the children vnto the third & fourth generation of them that hate mee, and shewe mercie vnto thousands in them that loue mee & keepe, my commaundements.

Two things are heere contained, a Commaundement, and an Exhortation to obedience. The Exhortation which is annexed vnto the commaundement, consisteth of fiue properties of God, which ought to stir vs vp to obay GOD. 1 He calleth himselfe our God., that is, our maker and Sauior, and the author of all good things. Heereby then he aduertiseth vs what execrable vnthankefulnesse it is, to reuolt from the true worshiping of him vnto Idolatrie. 2 He calleth himselfe a mightie God, that is, who is mighty in power as well to punish the obstinate, as to reward the obedient. 3 He termeth himselfe a ielous God, that is a most sharp defender of his owne honour; woonderfully displeased with such as reuolt from him, or violate and impaire his honour and worship. Now seeing ielousie or indignation conceiued for any iniury, or dishonesty, ariseth from his loue which is hurt, God dooth hereby withall signifie that hee doth ardently and entirely loue those who are his. 4 Hee calleth himselfe a god, which visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him. Whereby he exaggerateth or encreaseth the grieuousnesse of his anger and their punishments, when he threatneth also and denounceth vnto the children, and to the childrens children, and to the childrens childrens children of his enimies, euen to the fourth degree and discent, to take vengeaunce on the sinnes of their auncestours in them, if namely they also partake with the sinnes of their ancestours.

But to this cōmination or denouncement the saying of Ezechiel, cap. 18. seemeth to be repugnaunt. The soule that sinneth, it shal die. The Sonne shal not beare the iniquitie of the Father, neither shall the Father bear the iniquitie of the Sonne. But in the same place is added a reconcilement of these two places of Scripture: Jf a wicked man beget a Sonne, that seeth al his fathers sinnes, which he hath done and feareth, neither doth the like, he shal not die in the iniquitie of his father, but shal surelie liue. Hee threatneth then, that he wil punish the sins of the auncestours in their posterity, that is, such as persist in the sinnes of their auncestors, whom it is meete and iust to be partakers also of their punishments.

If any man reply; That by this means the posteritie rue onlie their owne sinnes, and not the sinnes also of their auncestours: this replie is false and of no consequence. For there may be, and are oftentimes moe impellent and motiue causes of one effect, and the cause of one punishment are mo sinnes as wel of diuerse, as of the same men. If further it bee vrged; that vengeance is not taken on the auncestours sinnes in the posteritie because the sense and feeling of those paines, which the posteritie suffer, reacheth not to the auncestours: we aunswere first, that the posteritie are a part of their ancestours, of whom they came: And therefore that is felt of them, as it were in some part of them, which their posterity suffer. Secondly, we say that the auncestours are tormented and vexed, when they vnderstand or see their ofspring in this life and in the life to come to bee afflicted. Thirdly, wee saie, that besides the feeling or fellowship of griefe, the punishment of their posteritie doth belong vnto them by a relation: in as much as god pronounceth that hee therefore dooth inflict this on the posteritie, that thereby he maie testifie, how greatly he is angrie and offended both with ther sinnes, and with the sinnes of their ancestours. 5. He saith that he is a god, which sheweth mercie vnto thousandes in them that loue him and keepe his commaundementes. And heere hee extendeth his punishment vnto the fourth generation, but his mercy vnto thousandes, thereby to signifie, that he had rather shewe mercy than anger: and so by this meanes to allure vs the more to loue him.

But vnto this promise are opposed manie examples of the godlie, whose children and posteritie haue perished. Whereunto god himself answereth, Eze. 18. That he wil blesse the posterity of the godly if they continue in the good cōuersation & godlines of their auncestours: but wil punish them, if they depart from it. If here it be demaunded, why hee dooth not conuert their posteritie, seeing without his mercy they are not able to follow the godlines of their parentes. We answere first, Because this promise is not vniuersal but indefinite, and therefore God doth not therein bind his mercie vnto euerie particular one of the godlies posteritie, but reserueth his Election free vnto himselfe: So that as of the posteritie of the wicked he conuerteth and saueth some, in like manner also he leaueth of the posterity of the godly some in their naturall corruption, and in destruction, which all by nature deserue: and this he doth, to shew, that his mercy is free, as wel in chusing the posterity of the godly, as of the wicked. Secondly, because he bindeth not himselfe to perfourme the same benefites or all the benefites vnto all the posteritie of the godlie. Wherefore he satisfieth this promise, when he dooth euen vouchsafe of corporall benefites the wicked and reprobate posterity of the godly. Thirdly, because he promiseth this felicitie of the posteritie vnto them that loue him, and keepe his commandmentes, that is, to those which are indeede godly, and of good conuersation. But because the loue of God & obedience is euen in the holiest Saintes in this life vnperfect: therefore the reward also promised vnto them is vnperfect and ioined with the crosse & chastisements, among which the wickednesse and vnhappinesse of their posteritie is not the last; as maie appear in Dauid, Salomon, and Iosias.

Obiection. They who keepe Gods commaundementes, obtaine mercie. Therefore we merit somewhat of God. Aunswere. God saith, J wil shew the mercie Therefore it is not of merit or desert. Therefore the obiection is a fallacy, putting that for a cause which is no cause. For when God addeth this promise, that he will shewe mercie vnto the thousand generation of them that loue him and keepe his commaundements, he sheweth that he had rather shew mercy, than anger, thereby to allure vs to loue him.

This promise and commination is belonging verily to the obedience of the whole Decalogue, but is therefore especially annexed vnto this commaundement, both that we might know the first and second commandement, to be the foundation of al the rest, & also that God might shew that he is especially angry with the deprauers and corrupters of his worship, and punisheth this kinde of sin both in them and in their posterity; and contrarily doth blesse also the posterity of them which diligently regard and keepe pure religion, or the true seruice and worship of God. By this declaration and exposition of the woords of this commandement, it appeareth that by the naming of one kind, al false worships of God are condemned: and contrariwise, is commaunded the obseruation of the true and vncorrupt worshippe, which is euery internal or external work, commaunded of God, doone in faith, which is persuaded that both the person and the woork please God for the Mediatours sake; the chiefe end where of is, that due honour may be giuen vnto god, whereby we may shew, that we acknowledge him alone for the tru god, who hath willed this worship to be thus done to him. And then is this worship done vnto him, when he is so worshipped, as himselfe hath manifested in his word that he will be worshipped. And these may suffice as touching the exhortation which is adioined to the commaundement; nowe wil wee declare those things which belong vnto the commandement it selfe.

In this second commaundement is forbidden, all false worship; and the true worship of God is commaunded. And this is the end or scope of this commaundement, that the true god alone, who commaundeth himselfe to bee worshipped in the first commaundement, bee rightlie worshipped of vs, namely with such worship, wherewith it is right and meete he should be worshipped of intelligent or vnderstanding creatures, and such as pleaseth him. God therefore in this commaundement prescribeth the rule of true diuine worships. He forbiddeth not only that creatures or Images be not reputed or woorshipped for God, but also that himselfe be worshipped by Images, and at Images▪ and when he condemneth the chiefe, and grossest, and most euident kinde of false woorshippes, namely the woorshipping of God at or by Images, it is manifest that hee forbideth also the other kindes of false woorshippes, seeing this is the heade and fountaine of all the rest. Wherefore all woorshippes, whatsoeuer are instituted by men, not by God, & in which the same cause of prohibiting or forbidding appeareth, are forbidden by the forbidding of this the grossest kinde of the rest, and withall a rule is giuen, that wee holily and religiously conteine and holde our selues within the lists and tarriers prescribed by God, neither ad ought to that woorshippe which God himselfe hath instituted,¹ nor maime the same so much as in the least point; which also we are in other places expresselie enioyned by the Lorde.

This commaundement is different from others, for that in others the parts of themselues or specialties of diuine woorship are rehearsed: but in this al adding, maiming and altering of them is forbidden, and a rule prescribed, that wee keepe our selues within the bonds by god appointed. And this studie, endeuour, and care to worship God after that manner, which himselfe hath commanded, is the poper & peculiar obedience of this commaundement; Which is also required in these sayings, Deut. 4 Ye shal put nothing to the word which I command you, neither shal ye take ought therefrom; that yee may keepe the commaundementes of the Lorde your God which I command you. Deutr. 12. Whatsoeuer J command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom.

Now as concerning the wordes of the commandement, wee are to obserue that there are two parts of this Second commandement. The former part forbiddeth Jmages to bee made; The second part forbideth to woorshippe them, with diuine honour. Of the first part, we will first speake.

The first part of the second commandement, where is intreated of Images

The chiefe Questions concerning Images.
1 How far Images may be allowed to be made.
2 Why they are to be abolished in Christian Churches.
3 How they are to be abolished.

1 HOW FARRE IMAGES MAYBE ALLOWED TO BE MADE

Images or Pictures are not here simply forbidden, because the science of casting, caruing, and painting is reckoned among those artes and craftes which are profitable for mans life,² and are the gifts of god. Neither is the reason hereof hard or obscure: because writing and painting are profitable for the memoriall of thinges doone, for ornaments, and for an ingenuous and liberall delight of mans life. Wherefore the Law forbiddeth not the vse of Images, but the abuse: namely it forbiddeth that Images be made, as by them to represent or woorship god. For we ought not, neither can we any way paint, or graue, or represent god, & much lesse must we tie gods woorshippe vnto carued or grauen Images. This Doctrine doth the end & scope of the commandement declare, which is the obseruation of the vncorrupt worship of god. And because god is incorporeall, and infinite, vnpossible is it that he should bee expressed or represented by any corporeall or finite image, without an impairing of his diuine maiesty.³ To whome will ye liken God? Or what similitude will ye set vp vnto him? Moreouer, as god will not haue himselfe to be engrauen, or painted, or anie Image or semblance of him to bee carued and framed: so also doth it not at all profit or auaile vs, as being a cause & an occasion of Idolatry.

2 Why Images are to be abolished in the Churches of Christians

⁴1 THey are to be abolished because of the commaundement of god, who will haue Idoles to be abolished, and all the corruptions of the true worshippe of god, & of true doctrine, as his wrath & anger against Idolatrie dooth testifie. And hereof is it, that for the taking away & abolishing of Idols, Iehu, Ezechias, and Iosias are praised in Scripture. Jn respect of our confession, of the syncere worship of god, and of our hatred against Idolatrie.⁵ This confession whereby we professe our selues not to be Idolaters, consisteth not only in words, but also in actions, and in outward shew and signes.

3 They are to be abolished, for auoiding of offence & superstition, least by retaining of ancient Images, or by substituting & adding new, the same dāger come to the church, & to the ignorāt people therby, which in times past we see to haue issued hence; and so the enimies of the Church be by this spectacle, hauing so great a shew of Idolatry, the more alienated from the Church, so that they despite and reproch therefore the trueth of god. So the Iewes, because they see Images in the Churches of those which professe Christianity, are greatly offended. And wee see that Images neuer brought any good to them, which had them; but euen gods own people was seduced thereby, as we may see often in the sacred storie, especially in the booke of Iudges, & the Kings, & in the Prophets. So prone and readie is our nature vnto this euill, which hath after ensuing it most grieuous punishments, as are those which the Lord reciteth by Moses, besides many others: I wil destroy, saith he, your high places, and cut awaie your Jmages, and cast your carkasses vpon the bodies of your Idoles, and my soule shal abhor you. In like manner also the Angel of the Lord vpbraiding the Israelites that they had made a league with the Idolatrous Cananites, saith; Wherefore I will not cast them out before you, but they shall bee as thornes vnto your sides, and their gods shall be your destruction. It is no ceremony therefore to abolish Images; seeing they are the instruments, signes, causes, and occasions of Idolatry. Neither are the causes of this commandement any way chaunged or diminished, as namelie that the glory of god be maintained against Idolaters and the enemies of the church, and that god bee not tempted through offering an occasion of superstition, and of conceiuing false and corrupt opinions of gods worship, vnto men, which are of their owne accord inclining and prone vnto idolatry. Wherefore this commaundement of taking away and abolishing images made for the representing of god, or for diuine worshippe, is Moral, and dureth perpetuallie.

3 Howe images are to be abolished

In abolishing and banishing Images, two things are to be obserued. 1. That the doctrine concerning the true woorship of God bee preached before the abolishing of Idols. So wee read that Iosias did. Let the woord therefore go before, & the idoles wil fal to the groūd. 2. The images, & their altars & the like instruments of idolatrie must be taken away, not by priuat men, but by publick autoritie. For so hath god commanded the Israelites: & so likewise hath godly Kings put it in practise: & so also Paul disliking the Idoles of the Athenians & Ephesians, did not yet pul them downe, or abolish them.

Certaine obiections of the Papists

1 WE worship not the Jmages, but God, of whom those are signs and tokens. Wherefore there is no cause, why images shoulde bee abolished, and taken out of churches. Answere. It is impiety to place and ordaine such signes, as whereby God neither can bee truly signified, neither at all ought to be signified. And albeit they were such signes, as whereby God might bee truely signified, yet is it not in the power of any creature to ordain or establish them, but only in the wil and pleasure of God.

2 The bookes of Lai-men or the vnlearned are profitable. Jmages are the bookes of the vnlearned. Therefore they are profitable. Aunswere. 1. Such bookes of Lay-men are profitable, as are deliuered vnto them by God. 2. The Minor is false. For the Prophetes teach far otherwise: as, Haba 2.18. An image is a teacher of lies. Zacha. 10.2. The Jdoles haue spoken vanitie. Whence we maie thus reason. We ought not to speak vain things, or to lie of God either in words or in gestures. But wood or grauen Jmages are lies of God, because they cannot represent God, yea, because they swarue so farre and carrie vs with them from God, at their figure and shape is vnlike god: & so consequently they cause vs also to lie of God. If then we wil not lie of god, we must needs neither make nor haue anie Images or grauen semblances. For as Ieremie saith, 10.8. The stock is a doctrine of vanitie. Nowe in this sense we graunt Images to be the books of the vnlearned: to witte, because partly they teach and signifie false things of God; and partly because through the reuerence of the thing signified and the place, when as they stand to the open view in churches and elsewhere, they easily draw away others vnto superstition, and teach the people Idolatry, as experience sufficiently beareth witnes. 3. It followeth not, if it were so that Images did teach the vnlearned, that therefore they should be reteined in the church, as profitable books. For God wil not haue his church to be taught by these, but by his word and sacraments.

3 The Scripture attributing the partes of mans bodie vnto God doth signifie thereby his nature and propertie. Therefore it is lawfull also to signifie the nature and propertie of God by Jmages, Aunswere. 1 There is a dissimilitude betweene metaphors or translations of wordes, and Images: because vnto them is annexed an exposition of them in the worde, which hindereth and stoppeth al error. 2. When by an anthropopathy, that is, when the Scripture, applieng it selfe to speake vnto men after the manner of men, doth attribute the partes of mans bodie vnto God, the worshippe of God is not at all woont to bee tied vnto them. 3 Lastly God spake these thinges after the manner of men to help our infirmity, but he for-bad Images.

4 God of oulde presented himselfe to be seene in mans shape: Therefore we may also follow the like signes and semblances. Auns. God indeed mooued by certaine reasons thereunto did so, but he hath forbidde vs to followe it. For it is lawfull for God to manifest himselfe what way soeuer he will; but it is not lawfull for any creature to represent god by any such signe, as himselfe hath not commaunded. And those visible shapes had god present with them, to commaund, promise, and heare them, vnto whom he manifested himselfe: which cannot bee saide of such Images as imitate those shapes, without flat Idolatry: and therefore the saints did well in adoring god at them or in them, as beeing after a speciall manner there present: which to doe in these, is impious and Idolatrous; because it is done through the boldnesse and vanity of man without any commaundement or promise from god. Lastly, those visible shapes continued so long, as it pleased the Lord to vse them for to manifest and shew himselfe; and therefore could they not bee drawen to Idolatry; But Images and pictures, which men make to represent the manifestations of god, were neither ordained to manifest god, nor to represent or resemble those auncient manifestations of god; and therefore are they an obiect and an occasion of Idolatry.

5 It was lawfull for the Israelites to haue resemblances & figures, Cherubin, Seraphin, Palm-trees and diuerse pictures in Salomons Temple. Therefore it is lawful also for Christians to haue Images in their Temples. Aunswere. The figures & resemblances of diuerse thinges and liuing creatures, as Oxen, Lions, Palm-trees, Cherubins, and such like painted in the temple of Salomon, were warranted by the word of god. But the word of god is flat against those Images, which the Papistes haue in their Churches. 2 The Images which were painted in Salomons temple were such, as could not easilie be drawen by anie man into abuse. 3. God had this cause, for which he would haue those Images to bee painted in the temple, that namelie they should be types of spiritual thinges: but this cause is now taken away by Christ.

THE SECOND PART OF THE SECOND COMMANDEMENT

This part forbiddeth any worshippe to be giuen vnto Images, not only that which is giuen thereby or referred to creatures, but that also which is referred vnto god himselfe. Obiection. 1. The honour which is giuen vnto the sign is the honour of the thing signified: Images are a signe of God. Therfore the honor which is giuen vnto Images is also giuen vnto God. Ans. The honour of the signe is also the honour of the thing signified, namely when the sign is a true sign, that is, ordained by him who hath autority to ordain it, & whē also that honour is giuen vnto the sign, which the right and lawfull author of it willeth to be doone vnto the signe. For not the will of him that honoureth, but of him that is honoured is the rule which must prescribe the due honour. Now God hath forbidden any Images to be erected vnto him: and therefore Images are no true signes of god.

2 Obiection. Whatsoeuer contumelie is done vnto the signe, that redoundeth on God, although the signe bee not instituted by his commaundement. Therefore the honor also that is giuen to the signe redoundeth on God, although that honour bee not commaunded to be giuen vnto the signe. Aunswere. This reason doth not folowe, because then are contrary thinges rightly attributed vnto contraries, when the contrariety of the attributes dependeth of that, according to which the subiect is opposed, & not of some other thing. So we grant that contumely against God followeth indeede the contumely against the signe, albeit the signe were not instituted by God; but not simply, in respect of the signe it selfe vnto which that contumely was done, but in respect of his corrupt and bad wil, who by shewing contumely against the signe, which is thought to represent God, purposeth himselfe and is minded to despite with contumely and reproch God himselfe. For to the shewing of despite and contumely against god it sufficeth if there bee any intent or purpose of departing from his commaundement. But if through a desire that we haue to auoide Idolatry we detest Images, and other false reputed signes of god, by this contumely doone vnto the signes, we rather promote further & aduaunce gods glory. But the honor of god doth not folow the honor of the sign, except both the honor and the signe be ordained by God.

3 Obiection. Jf it bee lawfull to haue the Jmages of noble and renowmed men, much more is it lawful to haue the Jmages of Angels and Saintes. Aunswere. 1. The lawfull hauing of the Images of noble and worthie men, and the giuing of honour vnto them, must bee warily and rightly vnderstood. 2. The Images or monuments of notable men must bee such, as may not bee drawen into Idolatrie. 3. Where the antecedent proposition is taken in this sense in which it may be grounded, the consequent also may be graunted of the like monuments or the like honour. But if in the sequel or consequent that bee transferred to Images and superstitious honour, which might haue beene granted in the antecedēt being rightly vnderstood; the consequence is to be denied in respect of that ambiguity and diuersitie of meanings, and in respect of the dissimilitude & vnlikenesse of the honour and monuments. That honour of monuments is lawfull, which is a gratefull and honorable memorie of those, whose monuments they are; and also that, which is applied to that vse which themselues would haue it, and not to the worship of them, or to the woorshippe of God by their monuments. And such lawfull monuments, which cānot be drawen into Idolatry, we must not deface, through a desire of despiting or reproching them whose monuments they are.

The obedience of this second commaundement consisteth, as we haue seene, in the true woorship of God.

The vices which are repugnant vnto this second commandement are, 1 Jdolatrie, which is a false or superstitious worship of God. Idolatry is of two sorts. 1 When a false God is worshipped, that is, when in place of the true god, or besides him, that honor or worship is giuen to some either imaginary or existent thing, which is agreeing vnto the true god only. This kind of Idolatry is especially forbidden in the first commandement; and furder also, in some part, in the third commandement. 2 When mē er in the kind of woorshippe, that is, when worship or honour is imagined to be doone vnto the true god by some such woorke, which himselfe hath not commanded. This kind is properly condemned in this second commandement, and is called will-worshippe or superstition. They are saide to be superstitious, whosoeuer ad humane inuētions to the commandements of God.

2 Hypocrisie, which is a pretending or faining true godlinesse and worship of God, doing the external works commaunded by god, whether morall, or ceremoniall, without true faith and conuersion. This vice is depainted and described in these woordes by the Prophet Isaias: This people come neere vnto me with their mouth, and honour mee with their lips, but haue remooued their heart far from me, and their fear toward me was taught by the preceptes of men. In the same words, and those that followe, and also euery where thoroughout the whole Scripture, is hypocrisie condemned of the Lord.

3 Prophanenes: which is a voluntary letting goe or contempt of all religion, and of the whole worship of God both internal & external, or else of some part of diuine worship. This prophanenes is repugnant also to the whole worship of God in the first and second table.

Now let vs entreate a little more at large, of superstition. That Wil-worship, whereof we before made mention, is reprehended of the Lord in many places of holy Scripture. So by Moses it is forbidden, Deut. 12.8. Yee shall not doe after al these things that we do here this daie: that is, euerie mā whatsoeuer seeemeth good in his owne eies. And in the end of the same chapter he saith, Whatsoeuer I commaund you, take heede you doe it: thou shalt put nothing thereto, nor take ought there-from. It is also reprehended by Isaias, whose woords before recited are alleadged by Christ himselfe, Matth. 15.8. for the condemning of superstition, or Wil-woorshippe. The same is condemned also by Paul, Col. 2.8. Beware least there be any man that spoile you through Philosophy, and vaine deceite, through the traditions of men, according to the rudimentes of the world, and not after Christ. Obiection. Such places and saiengs speak of the wicked and vngodlie commaundementes of men, and of Mosaical and Jewish ceremonies. Aunswere. That this is false, which is replied, some demonstrances, which are added vnto certaine places, declare, which also reiect those humane Lawes and ordinaunces, that commaund any thing in regard of diuine worshippe, which is not commaunded by God, although the same be a thing in his own kind not forbidden of God. So Christ reiecteth the Iewes tradition, of washing of handes, whereof he saith, Matth. 15.11. That which goeth into the mouth defileth not the man, but that which commeth out of the mouth, that defileth the man. Hither also may that be referred, which Christ speaketh. 23.25. Wo be to you, Scribes, & Pharisees, Hypocrites: for ye make cleane the vtter side of the cup, and of the platter; but within they are ful of briberie and excesse. Now that these and the like thinges are lawful, setting aside of an opinion of superstition in them, the Apostle in sundry places doth shew. Roman. 14.6. He that obserueth the daie, obserueth it to the Lord: and he that obserueth not the daie, obserueth it not to the Lord: Hee that eateth, eateth to the Lord; for hee giueth god thanks: and he that eateth not, eateth not to the Lord, and giueth God thankes. Againe, 1. Corinth. 10.25. Whatsoeuer is sold in the shamble, eate yee, and aske no question for conscience sake. For the earth is the Lords, and al that therein is. Wherefore they are not simplie so condemned, but onely so far as they are prescribed for diuine worship. In the same respect is single life also condemned, especially seeing the same is not a thing indifferent, but to those only who haue the gift of continēcy; according as it is said of Christ, Matth. 19, 12. He that is able to receiue this, let him receiue it: For al men (as in the same place Christ saith) cannot receiue this thing, saue they to whom it is giuen.

And this is the difference between things indifferent or of middle qualitie, and those things which are properly the worshippe of god. Which difference we must diligently obserue. 1. Bicause when men faigne other worships of god, in them they faigne another wil of god, which is to faigne another god. 2. Because by confounding of the true worshippe with false worships, the true god is confounded with Idoles,⁶ which are worshipped with those worships inuēted by men. 3. Because whatsoeuer is not of faith is sinne. And when any man doth a thing as thereby to worship God, his conscience not knowing whether God wil be worshipped after this manner or no, he doth it not of faith, but is ignoraunt and doubteth whether God be pleased or displeased with his work: and therefore he presumeth to do that, albeit it may displease god: Wherefore hee dooth not thereby worship, but contemne god.