A37049:297
A37049:297
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2 It holdeth forth this, that in that external service and worship, God will not have men following their own humour, but will have them to walk by the Rule given, or to be given by him to them, and otherwise it is in vain whatever worship men perform to him, Mat. 15.9. Hence it is said here, Thou shalt not make to thy self, that is, at thy own pleasure, without my Command, otherwise what is by God's Command is made to him; and this is to be extended to all Ordinances, yea both to the worship it self, and also to the manner of that worship, all is to be done according to God's Command only.
3 It holdeth forth a spiritual service due to God, or that we should be spiritual in all external service, there should not be in us any carnal apprehensions of God, as if he were like any thing that we could imagine, Act. 17.29. as is fully clear from Deut. 4.15. &c. Also all rashness and carnality in external performances is here discharged under •o •ing to Images, &c.
So then, under these three, we take up the sum of this Commandment, whereby it differeth from the former, which may also be cleared from these reasons.
1 The first is, that this Commandment looketh to external worship, and the ordering of that; which is clear: 1. Because the things forbidden in it, as making of Images, and bowing to them, are external acts. 2. These are mentioned as relating to ⟨p. 53⟩God's Worship, for they are placed in the first Table of the Law, and for this end Images are only mentioned, as made use of by Heathens in all their worship, Levit. 26.1. The Lord will not have his people doing so to him, Deut. 12.3, 4, 5. &c. 3. Add, that making and worshipping of Images are but one part of mens abusing of the external worship of God, which is mentioned for all of that kind (as Adultery is pat for all uncleanness in the seventh Commandment) and all kinds of false worship, or all the several ways of mens abusing the external worship of God are condemned under it. 1. Because it is most gross, and this being a most gross way of adding to his worship, it serveth to show, how God accounteth every adding to his word, or altering of it, to be a gross and heinous sin, Deut. 4.23, 24, 25. 2. Because the Nations about, especially Egypt, served their Gods so, and men naturally are bent to it, as appeareth almost by the practise of all Nations; and Rom. 1.25. &c. and by the Israelites practise in the Golden Calf, Exod. 32. from v. 1. to v. 7. and by Jeroboam's practise, 1 King. 12.28. Now the Lord will not be served so, but as he commandeth, Deut. 12. v. 4. Ye shall not do so to the Lo •d, &c. but contrarily, v. 5. as the Lord shall carve out unto you.
A second reason to clear this to be the meaning, may be taken from the perfection of the Law, which lieth in this, that it condemneth all sin, and commandeth all d ••ies: now it is a sin not only to worship false Gods, but to worship the true God in a false way; and it is a duty also to worship him rightly, according as he hath appointed in his Word: now these sins must be forbidden in this second Commandment, or they are forbidden in none at all; and these duties must be commanded in this Commandment, or they are commanded in none.
Next, that we may clear, that it is sinful to worship God otherwise than he hath commanded, it would be observed, there was a twofold Idolatry found in Israel, and condemned in the Scripture: the first was, when Groves and Images were planted, and made to Idols; and so the people of Israel did often to the Heathen Gods: the second was, when they had Groves, and worshipped in high places, but not to Idols, but to the Lord their God, as 2 Chron. 33.17. so in that place before cited, Deut. 12.2, 3, 4. &c. you will find two things forbidden. 1. Making of Images to the false Gods, which the Canaanites worshipped. 2. Making use of their ⟨image 59⟩manner of worship, and turning it unto the true God, both are forbidden, the first by the first Commandment, the last by the second; compare ver. 8. (which holdeth forth this scope) Ye shall not do, every man what seemeth right in his own eyes, with what followeth, and With ver. 30. & 31, See th •u enquire not how these Nations worshipped their gods, to wit, by Images, &c. as •f ye would do so to the Lord, no, bat ver. 32. Whatsoever thing I command you, observe to do it, tho • shalt not add thereto nor diminish from it, which cleareth the scope of this Command, as being purposely there opened up, Ye shall not do so to the Lord your God, wherein more is comprehended than is expressed, namely, not only ye shall not serve the Lord, as they do their gods, but also ye shall serve him, as he himself prescribeth.
Next, that we may clear, that it is sinful to worship God otherwise than he hath commanded, it would be observed, there was a twofold Idolatry found in Israel, and condemned in the Scripture: the first was, when Groves and Images were planted, and made to Idols; and so the people of Israel did often to the Heathen Gods: the second was, when they had Groves, and worshipped in high places, but not to Idols, but to the Lord their God, as 2 Chron. 33.17. so in that place before cited,
Hence will it clearly appear, that this command is to be reckoned a distinct command from the former, because 1. It containeth distinct matter, forbiddeth sins of another kind, and commandeth duties of another kind. 2. Because they are certainly ten in number, and there cannot be such a reckoning made up if these first two be one, it being clear (as after will appear) that the last is only one, and cannot be divided into two. 3. Beside, it is the the common reckoning of the ancient Jews as may be seen from Josephus lib. 3.9. Ainsworth, and others; This then being laid down as a truth; we shall 1. shortly put by some Questions concerning Images for clearing the words. 2. Come particularly to show, what is required and what is forbidden in this Commandment, and how we break it in our ordinary practice, T •en 3. Open the Reasons that are annexed.
Hence will it clearly appear, that this command is to be reckoned a distinct command from the former, because 1. It containeth distinct matter, forbiddeth sins of another kind, and commandeth duties of another kind. 2. Because they are certainly ten in number, and there cannot be such a reckoning made up if these first two be one, it being clear (as after will appear) that the last is only one, and cannot be divided into two. 3. Beside, it is the the common reckoning of the ancient Jewes as may be seen from Josephus lib. 3.9. Ainsworth, and others; This then being laid down as a truth; we shall 1. shortly put by some Questions concerning Images for clearing the words. 2. Come particularly to shew, what is required and what is forbidden in this Commandment, and how we break it in our ordinary practice, T •en 3. Open the Reasons that are annexed.
Concerning Images two things are to be enquired. 1. If no Image be lawful? and if any be lawful, what these be? 2. If any use, especially religious, of Images be lawful? and if adoration of any kind be to be given to them; We say for Answer,
1 That making of Pictures of Creatures, which are visible, or may be comprehended, or historical fancies (to speak so) such as the senses and elements use to be holden forth by (which are rather Hieroglyphics th •n real Pictures) these I s •y, are not simply unlawful, but are so, when they are abused; (so Solomon made images of Lions for his use, and thus the gift of engraving and painting as well as others which God hath given to men, may he made use of, when (as hath been said) it is not abused) As ⟨p. 55⟩1. When such Pictures are obscene and filthy, and against Christian modesty to behold, such break this Commandment, but more especially the seventh, because as filthy communication doth pollute the ears, so do they the eyes. 2. When men become prodigal in their bestowing either too much time, or too much expense on them. 3. When they dote too much on them by curiosity, and many other ways they may be abused; but especially in the fourth place, if they be abused to any religious use, then they become unlawful, as afterward shall be cleared.
1 That making of Pictures of Creatures, which are visible, or may be comprehended, or historical phansies (to speak so) such as the senses and elements use to be holden forth by (which are rather Hieroglyphicks th •n real Pictures) these I s •y, are not simply unlawful, but are so, when they are abused; (so Solomon made images of Lions for his use, and thus the gift of engraving and painting as well as others which God hath given to men, may he made use of, when (as hath been said) it is not abused) As ⟨p. 55⟩1. When such Pictures are obscene and filthy, and against Christian modesty to behold, such break this Commandment, but more especially the seventh, because as filthy communication doth polute the ears, so do they the eyes. 2. When men become prodigal in their bestowing either too much time, or too much expence on them. 3. When they dote too much on them by curiosity, and many other wayes they may be abused; but especially in the fourth place, if they be abused to any religious use, then they become unlawful, as afterward shall be cleared.
2. Though making of Images simply be not unlawful and discharged by this Commandment, yet thereby every representation of God (who is the Object to be worshi •ped) and every Image religiously made use of in worship is condemned (though civil and political Images and Statues, which are used as ornaments, or badges of honour, or remembrancers of some fact, &c. be not condemned,) 1. Because such Images cannot but beget carnal thoughts of God, (as Acts 6.19.) contrary to this Commandment. 2. Because God discovered hi self, Deut. 4.15, 16. &c by no likeness, but only by his Word, that they might have no ground of likening him to any thing. 3. Because it is impossible to get a bodily likeness to set him out by, who is a Spirit and an infinite Spirit, so then every such image must be deroga •ory to God, as turning the Glory of the invisible God, to the Shape of some visible and corruptible Creature, which is condemned, Rom. 1.22, 23. for every Image supposeth some likeness; Now there can be no conceivable or imaginable likeness betwixt God and any thing, that we can i • vent, therefore it is said by the Lord, Isaiah 40.8. To whom will ye liken God, or what likeness will ye compare unto him? where it seemeth it was no Idol, but God they aimed to represent by their Images, which was the fault condemned ver. 25. As also when we cannot conceive of God, and of the Mysteries of the Trinity, and Incarnation as we ought, what presumption must it be to paint them?
2. Though making of Images simply be not unlawful and discharged by this Commandment, yet thereby every representation of God (who is the Object to be worshi •ped) and every Image religiously made use of in worship is condemned (though civil and political Images and Statues, which are used as ornaments, or badges of honour, or remembrancers of some fact, &c. be not condemned,) 1. Because such Images cannot but beget carnal thoughts of God, (as Acts 6.19.) contrary to this Commandment. 2. Because God discovered hi •self,
Therefore upon these Grounds, 1. We simply condemn any delineating of God, or the Godhead, or Trinity; such as some have upon their buildings, or books, like a Sun shining with beam • and the Lords Name, Jeh •va, in it, or any other way, this […] most abominable to s •e, and a heinous wronging of Gods Majesty.
Therefore upon these Grounds, 1. We simply condemn any delineating of God, or the Godhead, or Trinity; such as some have upon their buildings, or books, like a Sun shining with beam • and the Lords Name, Jeh •va, in it, or any other way, this 〈…〉 most abominable to s •e, and a hainous wronging of Gods Majesty.
2. All representing of the Persons as distinct, as to set out the Father (personally considered) by the Image of an old man, as if he were a creature, the Son under the Image of a Lamb or young man, the Holy Ghost under the Image of a Dove, all which wrongeth the Godhead exceedingly; and although the Son was and is Man having taken on him that nature and united it to his Godhead, yet he is not a mere man, therefore that image, which only holdeth forth one nature, and looketh like any man in the World, cannot be the representation of that Person, which is God and man.
2. All representing of the Persons as distinct, as to set out the Father (personally considered) by the Image of an old man, as if he were a creature, the Son under the Image of a Lamb or young man, the Holy Ghost under the Image of a Dove, all which wrongeth the Godhead exceedingly; and although the Son was and is Man having taken on him that nature and united it to his Godhead, yet he is not a meer man, therefore that image, which only holdeth forth one nature, and looketh like any man in the World, cannot be the representation of that Person, which is God and man.
And if it be s •id, mans soul cannot be painted, but his body may, and yet that picture representeth a man: I answer, it doth so, because he has but one Nature, and what representeth that, repr assenteth the person; but it is not so with Christ, his Godhead is not a distinct part of the humane Nature, as the soul of man is (which is necessarily supposed in every living man) but a distinct nature, only united with the manhood in that one person Christ, who has no fellow; therefore what representeth him, must not represent a man only, but must represent Christ, Immanuel, God man, otherwise it is not his Image; beside, there is no warrant for representing him in his Manhood, nor any colourable possib •lity of it, but as men fancy; and shall that be called Christs portraiture? would that be called any other mans portraiture? which were drawn at mens pleasure, without regard to the pattern; again there is no use of it, for either that Image behoved to have but common estimation with other Images, and that would wrong Christ, or a peculiar respect and reverence, and so it sinneth against this Commandment that forbiddeth all religious reverence to Images; but he being God, and so the object of Worship, we must either divide his Natures, or say, that Image or picture representeth not Christ.
And if it be s •id, mans soul cannot be painted, but his body may, and yet that picture representeth a man: I answer, it doth so, because he has but one Nature, and what representeth that, repr •senteth the person; but it is not so with Christ, his Godhead is not a distinct part of the humane Nature, as the soul of man is (which is necessarily supposed in every living man) but a distinct nature, only united with the manhood in that one person Christ, who has no fellow; therefore what representeth him, must not represent a man only, but must represent Christ, Immanuel, God man, otherwise it is not his Image; beside, there is no warrant for representing him in his Manhood, nor any colourable possib •lity of it, but as men fancy; and shall that be called Christs portraiture? would that be called any other mans portraiture? which were drawn at mens pleasure, without regard to the patern; again there is no use of it, for either that Image behoved to have but common estimation with other Images, and that would wrong Christ, or a peculiar respect and reverence, and so it sinneth against this Commandment that forbiddeth all religious reverence to Images; but he being God, and so the object of Worship, we must either divide his Natures, or say, that Image or picture representeth not Christ.
Again, as to w •at may be objected from the Lords appearing sometimes in the l •ke •ess of a man, or the Spirits descending as a Dove, or as cloven tongues of fire: It is answered,
1. There is a great difference betwixt a sign of the Spirits presence, and a representation of the Spirit. 2. Betwixt what representeth the Spirit, as he is one of the Persons of the Blessed Trinity, and what resembleth some gift of his: The similitude of a Dove descending upon Christ was to show his taking up his residence ⟨p. 57⟩in him, and furnishing him with gifts and graces, and particularly holy simplicity and meekness without measure, and so his appearing in cloven tongues was to show his communicating the Gift of tongues to the Apostles. 3. Neither is there any warrant for drawing him in these shapes, more than to look on every living Dove, as representing him: and the like may be said of Gods appea •ing sometimes in humane likeness, it was but that men might have some visible help to discern something of Gods presence, but not to give any representation of him, and these bodies were but for a time assumed, as a prelude and forerunning evidence of the Sons being to become man.
1. There is a great difference betwixt a sign of the Spirits presence, and a representation of the Spirit. 2. Betwixt what representeth the Spirit, as he is one of the Persons of the Blessed Trinity, and what resembleth some gift of his: The similitude of a Dove descending upon Christ was to shew his taking up his residence ⟨p. 57⟩in him, and furnishing him with gifts and graces, and perticularly holy simplicity and meekness without measure, and so his appearing in cloven tongues was to shew his communicating the Gift of tongues to the Apostles. 3. Neither is there any warrant for drawing him in these shapes, more than to look on every living Dove, as representing him: and the like may be said of Gods appea •ing sometimes in humane likeness, it was but that men might have some visible help to discern something of Gods presence, but not to give any representation of him, and these bodies were but for a time assumed, as a praeludie and forerunning evidence of the Sons being to become man.
From this ground also it would seem, that p •inting of Angels might be condemned, as a thing impossible, they being Spi ••ts, which no corporeal thing can represent, beside that the representing of them has some hazard with it, and for those cherubims that were made by Gods direction under the Old Testament, they were rather some Emblem of the nature and service of Angels, as being full of zeal, and always (as it were) upon wing ready to obey Gods will, than any likeness of themselves, and its hardly possible to fancy representations of Spirits, good or evil, but thereby men will wrong themselves in the right description of them: though we grant, Angels being but finite Spirits, there is another kind of danger and impossibility of representing God, who is an infinite Spirit; also some say that these Cherubims mentioned did not represent the nature of Angels, but Angels appearing under such a visible shape, and we find Ezek. 1. There are divers shapes by which they are pointed out, but it is as to their fitness and readiness for service, and not as to their nature.
From this ground also it would seem, that p •inting of Angels might be condemned, as a thing impossible, they being Spi ••ts, which no corporeal thing can represent, beside that the representing of them has some hazard with it, and for those cherubims that were made by Gods direction under the Old Testament, they were rather some Emblem of the nature and service of Angels, as being full of zeal, and alwaies (as it were) upon wing ready to obey Gods will, than any likeness of themselves, and its hardly possible to fancy representations of Spirits, good or evil, but thereby men will wrong themselves in the right description of them: though we grant, Angels being but finite Spirits, there is another kind of danger and impossibility of representing God, who is an infinite Spirit; also some say that these Cherubims mentioned did not represent the nature of Angels, but Angels appearing under such a visible shape, and we find Ezek. 1. There are divers shapes by which they are pointed out, but it is as to their fitness and readyness for service, and not as to their nature.