A37049:315
A37049:315
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.
1. Consider there was a twofold worshipping of Images even amongst Heathens, The first was more gross, when the worship was given to the Image, as being some godhead of it self, thus some think the Images of Baal, Ashteroth, &c. and particular Images, that have special names, were worshipped, thus are men said properly to worship the works of their hands, this is against the first commandment. 2. There was a worshipping of Images as representing God, and so the worship was gone about as a part of service done to the true God, such was (in conformity to the Heathens practice) the worship given to the Calf, Exod. 32. ver. 1. to 7. and such were the Groves and Sacrificings in the high places, 2 Chron. 32.17.
More particularly there is an immediate worshipping of Images ⟨p. 59⟩as Idols, when they in themselves, or for themselves are worshipped, and secondly there is a mediate worshipping of Images for that which they represent, when men worship something in them or signified by them.
This again may be distinguished with respect to the object, when the worship is directed either first to a false god, or else secondly to the true God.
2. Consider, that there are divers sorts of worship given to the Images of the True God, or of Saints. 1. Some religious worship which is more than civil, yet not that which is due to God, such Bellarmine giveth them for themselves properly, and calleth it [Greek or Hebrew]. 2. A divine worship due to what is typified, such many give to the Images of God and Christ, this they call [Greek or Hebrew], this Bellarmine giveth them not properly, but per accidens & prop•er aliud, though the first he maketh properly to terminate on the Image, yet Aquinas and his followers, Part 3.9. 25.3, 4. giveth the Images of Christ, of Mary, and of the Cross [Greek or Hebrew] properly so called.
2. Consider, that there are divers sorts of worship given to the Images of the True God, or of Saints. 1. Some religious worship which is more than civil, yet not that which is due to God, such Bellarmine giveth them for themselves properly, and calleth it 〈non-Latin alphabet〉. 2. A divine worship due to what is typified, such many give to the Images of God and Christ, this they call 〈non-Latin alphabet〉, this Bellarmine giveth them not properly, but per accidens & prop•er aliud, though the first he maketh properly to terminate on the Image, yet Aquinas and his followers, Part 3.9. 25.3, 4. giveth the Images of Christ, of Mary, and of the Cross 〈non-Latin alphabet〉 properly so called.
3. Consider what that is which is called religious worship, it dis •ereth from civil and politic worship (such as is given to living men, yea from that civil respect which one will give to the Image of a King, or of one they love, which is not properly worship even civil) and consisteth in other circumstances of a religious consideration; and it may be known to differ from what is Civil, by these things. 1. By the thing to which the worship is given, that is, if it be a thing, which passeth not under a Civil, but under a religious account, as bowing to a living man is one thing, to a Saints Image, a Sacrament, or such like, which have nothing in them, calling for civil honour, is another thing; and therefore, if any honour be given them it must be on another account. 2. By the actions, wherein we give such worship, as if it be in prayer or in worshipping of God, or in sacrificing, it is one thing to bow then to or before an Image or man, and another thing to do it when occasionally or historically we are relating something or doing some civil business, as tying the shoo or such like. 3. By the sort of worship that has been given to Idols or used in religious service to God, and not suitable for any civil respect to such an object, as bowing the knee uncovering the head, praying, building Temples, altars, making Vows unto them, or before them, swearing by them, or before them, carrying them about with us because of some religious influence they ⟨p. 60⟩are supposed to have setting them up for reverence to be given to them, setting up lights about them, sacrificing, burning incense to th •m, &c. or something of that kind used sometime in Gods service, or in the service of Idols.
3. Consider what that is which is called religious worship, it dis •ereth from civil and politick worship (such as is given to living men, yea from that civil respect which one will give to the Image of a King, or of one they love, which is not properly worship even civil) and consisteth in other circumstances of a religious consideration; and it may be known to differ from what is Civil, by these things. 1. By the thing to which the worship is given, that is, if it be a thing, which passeth not under a Civil, but under a religious account, as bowing to a living man is one thing, to a Saints Image, a Sacrament, or such like, which have nothing in them, calling for civil honour, is another thing; and therefore, if any honour be given them it must be on another account. 2. By the actions, wherein we give such worship, as if it be in prayer or in worshipping of God, or in sacrificing, it is one thing to bow then to or before an Image or man, and another thing to do it when occasionally or historically we are relating something or doing some civil business, as tying the shoo or such like. 3. By the sort of worship that has been given to Idols or used in religious service to God, and not suitable for any civil respect to such an object, as bowing the knee uncovering the head, praying, building Temples, altars, making Vows unto them, or before them, swearing by them, or before them, carrying them about with us because of some religious influence they
4. Consider, that what is said of Images may be said of all creatures and things to which divine honour, or religious worship in the service of God is attributed, for if the one fall all will by this Commandment be overturned, such as 1. Worshipping of Angels or Saints by [Greek or Hebrew] or the Virgin Mary by [Greek or Hebrew], as Mediators and helps in our serving the true God. 2. All adoration of the relics of Martyrs, such as their bones, dust, clothes, &c. Especially the adoration of the very Cross (as they say) where on Christ suffered, which hath by Papists a divine sacrifice offered to it, and a divine worship given it in the highest degree▪ 3. The adoration of such things as are used in worship, as Temples, altars, bread in the Sacrament, Ag •us Dei, Masses, &c. 4. The Images of God, Christ, Saints, Angels, yea of the Cross, which are said to be worshipped with respect to the true God, and not as derogatory to his service.
4. Consider, that what is said of Images may be said of all creatures and things to which divine honour, or religious worship in the service of God is attributed, for if the one fall all will by this Commandment be overturned, such as 1. Worshipping of Angels or Saints by 〈non-Latin alphabet〉 or the Virgin Mary by 〈non-Latin alphabet〉, as Mediators and helps in our serving the true God. 2. All adoration of the reliques of Martyrs, such as their bones, dust, cloaths, &c. Especially the adoration of the very Cross (as they say) where on Christ suffered, which hath by Papists a divine sacrifice offered to it, and a divine worship given it in the highest degree▪ 3. The adoration of such things as are used in worship, as Temples, altars, bread in the Sacrament, Ag •us Dei, Masses, &c. 4. The Images of God, Christ, Saints, Angels, yea of the Cross, which are said to be worshipped with respect to the true God, and not as derogatory to his service.
For further clearing of this purpose we shall speak to a question which here necessarily occurreth; namely, whether these things mentioned, being worshipped by any sort of religious service, whether directly or indirectly for themselves or for such things to which they relate, or which they signify, even when men pretend the worship is not given to them, but ultimately referred to the honour of the true God, whether I say worshipping them so, be not Idolatry and a breach of this Commandment?
For further clearing of this purpose we shall speak to a question which here necessarily occurreth; namely, whether these things mentioned, being worshipped by any sort of religious service, whether directly or indirectly for themselves or for such things to which they relate, or which they signifie, even when men pretend the worship is not given to them, but ultimately referred to the honour of the true God, whether I say worshipping them so, be not Idolatry and a breach of this Commandment?
In answering this question, 1. We shall clear that there may be, and is Idolatry committed with Images, and means of Gods service, even in such worship wherein the Images which men worship are not accounted gods, but only representations of God, and although these means of worship, which they worship are made use of in serving the true God. 2. We shall clear, that all such service, as being Idolatry is forbidden by this command, however it be distinguished. If it be performed as religious service, though some such service be more gross, and other some more subtle and refined.
First then, That there is such a kind of Idolatry in worshipping of Images, when men rest not on the Images, but direct their worship to the God represented by them, we may clear it divers ways.
First then, That there is such a kind of Idolatry in worshipping of Images, when men rest not on the Images, but direct their worship to the God represented by them, we may clear it divers wayes.
And 1. From the Heathens, who though some did, yet all of them did not account their Images their gods, but only some representation of them, and first we may gather this from, Rom. 1.22, 23. where it is said of them, 1. That they knew God, and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men, corruptible creatures. Their fault is not that they accounted these representations or Images, which they made gods, but that they declined in their worship, in the worshipping of the true God by such Images.
And 1. From the Heathens, who though some did, yet all of them did not accotnt their Images their gods, but only some representation of them, and first we may gather this from, Rom. 1.22, 23. where it is said of them, 1. That they knew God, and yet 2. That they turned the glory of that incorruptible God into the similitude of Beasts and men, corruptible creatures. Their fault is not that they accounted these representations or Images, which they made gods, but that they declined in their worship, in the worshipping of the true God by such Images.
2. It may also appear by the frequent changes of their Images, while they retained their former gods, and by their multiplying Images of one sort, and divers sorts to one and the same god, and by their giving all these Images one name, and when it is said that Solomon and other Kings set up Images to Asht •roth, Baal, &c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped, but that they were only set up for their honour, Kings 23.13. And when Manasseh made Chariots to the Sun, he supposed them not to be to the Sun, 2 King. 23.11. Yea was not this commonly acknowledged that Jupiter was in heaven, as appeareth Acts 19.39. and that that Image came down from him, but was not he, nor yet the feigned Goddess Diana.
2. It may also appear by the frequent changes of their Images, while they retained their former gods, and by their multiplying Images of one sort, and divers sorts to one and the same god, and by their giving all these Images one name, and when it is said that Solomon and other Kings set up Images to Asht •roth, Baal, &c. It cannot be thought they supposed these Images to be the very gods themselves which they worshipped, but that they were only set up for their honour, Kings 23.13. And when Manasses made Chariots to the Sun, he supposed them not to be to the Sun, 2 King. 23.11. Yea was not this commonly acknowledged that Jupiter was in heaven, as appeareth Acts 19.39. and that that Image came down from him, but was not he, nor yet the feigned Goddess Diana.
3. It may appear by the Heathens own confession, and the shifts they used, when they were charged with the worshipping the works of their hands, as 1. They used to say they worshipped but the Numen or god which was in them, and which invisibly after their dedication of them (and not before) dwelt in them; yea, some of them would say, they neither worshipped that Image, nor any devil, but by a bodily sign they beheld what they should worship. 3. When Christians further urged them, that what was signified by their Images was not the true God, but a creature, as by Neptune, the Sea; by Vulcan, the Fire, &c. They reply •d it was not those bodies which they worshipped, but the gods which governed them. So Augustine, Psal. 113. nobis 115 concerning the Idols of the Gentiles, and Augustine de Civitat. Dei lib. 7. cap. 5. where he showeth that Varro giveth that reason, why the gods where rather portrayed in mans picture (though they were invisible) because, saith he, mans Soul is a spirit and cometh nearest them, and the body is the vessel of the Soul, and therefore is used to represent it. See Chrysost. 1. Eph. Hom. 18. Andrews on 2. Command. August. in Psal. 96 (nobis) 97.
3. It may appear by the Heathens own confession, and the shifts they used, when they were charged with the worshipping the works of their hands, as 1. They used to say they worshipped but the Numen or god which was in them, and which invisibly after their dedication of them (and not before) dwelt in them; yea, some of them would say, they neither worshipped that Image, nor any devil, but by a bodily sign they beheld what they should worship. 3. When Christians further urged them, that what was signified by their Images was not the true God, but a creature, as by Neptune, the Sea; by Vulcan, the Fire, &c. They reply •d it was not those bodies which they worshipped, but the gods which governed them. So Augustine, Psal. 113. nobis 115 concerning the Idols of the Gentiles, and Augustine de Civitat. Dei lib. 7. cap. 5. where he sheweth that Varro giveth that reason, why the gods where rather pourtrayed in mans picture (though they were invisible) because, saith he, mans Soul is a spirit and cometh nearest them, and the body is the vessel of the Soul, and therefore is used to represent it. See Chrysost. 1. Eph. Hom. 18. Andrews on 2. Command. August. in
And it may also 4. appear from this, That the Heathen gods for the most part (even those of them that were most commonly worshipped) were some famous men, after death supposed to be Deified, to whom they made statues and Images, and yet still the honour was intended to those to whom they appointed the Images, though they supposed that their gods in an especial manner dwelt in these Images, and answered from them.
In the second place this may be made to appear from the Command, Deut. 12.31. where the Lord forbiddeth not only the worshipping of Idols, but of himself by Images, Thou shalt not do so to the Lord thy God, that is thou shalt not worship me by Images as the Heathen do their gods, and therefore this is not only possible, but is also, and that most certainly, a grievous guilt, even though they pretended it was not Idols but God they worshipped; yet it was not so they worshipped not him but the Idol.
In the second place this may be made to appear from the Command, Deut. 12.31. where the Lord forbiddeth not onely the worshipping of Idols, but of himself by Images, Thou shalt not do so to the Lord thy God, that is thou shalt not worship me by Images as the Heathen do their gods, and therefore this is not only possible, but is also, and that most certainly, a grievious guilt, even though they pretended it was not Idols but God they worshipped; yet it was not so they worshipped not him but the Idol.
3. We shall clear it yet further, That the true God may be worshipped (by Idolaters) as they pretend, and yet in Gods account their worship is nothing but Idolatry committed with their Images.
We shall give four instances of this. The first is from Exodus 32. where it is clear, 1. That the image they set up was not it self acknowledged to be God, but as something to represent the true God, for 1. It cannot be thought their minds were so soon darkened as altogether to forget what God had done, and to imagine that the thing which was new made with hands was God, though they be charged with forgetting God, because they were practical forgetters of him, and their sin did speak it out indeed. 2. The image is called Jehovah that brought them out of Egypt, which was a mercy past before the Calf had a being, and therefore the reason why they gave it this name, must certainly be, because they aimed by it to represent Jehovah. 3. It is not likely that now they would have worshipped the gods of Egypt, or that they would have attributed their delivery from Egypt to them, seeing these gods were also plagued; also that Aaron should do so is incredible, who yet joined with them in this transgression. 4. Beside can it be thought, that so soon they thought it to be God, and yet so easily afterwards passed from it? certainly the words, That it may go before us, that is, not to Egypt, but Canaan, whether God called them, do clearly imply, that they looked on it only as a representation of Jehovah.
We shall give four instances of this. The first is from Exodus 32. where it is clear, 1. That the image they set up was not it self acknowledged to be God, but as something to represent the true God, for 1. It cannot be thought their minds were so soon darkened as altogether to forget what God had done, and to imagine that the thing which was new made with hands was God, though they be charged with forgetting God, because they were practical forgetters of him, and their sin did speak it out indeed. 2. The image is called Jehovah that brought them out of Egypt, which was a mercy past before the Calf had a being, and therefore the reason why they gave it this name, must certainly be, because they aimed by it to represent Jehovah. 3. It is not likely that now they would have worshipped the gods of Egypt, or that they would have attributed their delivery from Egypt to them, seeing these gods were also plagued; also that Aaron should do so is incredible, who yet joyned with them in this transgression. 4. Beside can it be thought, that so soon they thought it to be God, and yet so easily afterwards passed from it? certainly the words, That it may go before us, that is, not to Egypt, but Canaan, whether God called them, do clearly imply, that they looked on it only as a representation of Jehovah.