things which seem to belong to the service of the gods. But he is confuted, in many words, of Lactantius Firmianus, an ancient writer of the church, Lib. Instit. iv. cap. 28, where among other things he saith: “On this condition we are born, that being born we might do to God just and due service, that we should know him alone, and that him we should follow. With this bond of godliness we are straitly bound and tied unto God; whereupon religion itself took her name.” And anon after: “We said that the name of religion was derived from the bond of godliness, because God hath tied and bound man unto himself in godliness: for that it is needful that we serve him as a lord, and obey him as a father 4” Other ecclesiastical writers also following him, as Hierome and Augustine, derived religion a religando, of tying or binding. For Hierome in his commentary upon the ninth chapter of Amos saith: “This bundle tied up with the religion of the Lord, which is one. Religion therefore took her name a religando, of tying together, and binding into the Lord’s bundle” And Augustine in his book de Quantitate Anime, chapter 36, saith: “True religion is, whereby the soul tieth herself through reconciliation to one God, from whom through sin she had as it were broken away?” The same Augustine, in his book de Vera Religione, and last chapter, saith: “Let religion tie us unto one God Almighty, whereof it is believed to be named religion?”
[[ Hac conditione gignimur, ut generanti (Bullinger read, generati)]
[nos Deo justa et debita obsequia preebeamus; hune solum noverimus;]
[hune sequamur. Hoc vinculo pietatis obstricti Deo religati sumus;]
[unde ipsa religio nomen accepit: non, ut Cicero interpretatus est, a]
[relegendo; qui in libro de natura deorum secundo (cap. 28) dicit ita,]
[&e. &c.. Diximus nomen religionis a vinculo pietatis esse deductum;]
[quod hominem 5101 Deus religaverit, et pietate constrinxerit: quia ser-]
[vire nos ei, ut domino, et obsequi, ut patri, necesse est.—Lactant.]
[Instit. Lib. 1v. cap. 28.] [> Iste fasciculus una Domini religione constrictus est. Unde et]
[ipsa religio a religando, et in fascem Domini vinciendo, nomen accepit.]
[—Hieron. Comment. in Amos. cap. 8. Opp. Tom. 11. col. 1448. Par.]
[1693—1706.] [6 Est enim religio vera, qua se uni Deo anima, unde se peccato]
[velut abruperat, reconciliatione religat.—Aug. Opp. Par. 1532. Tom. 1.]
[fol. 131. col. 1.] [7 See the quotation, Vol. 1. p. 233, note 5. Aug. Opp. Tom. 1.]
[fol. 156, col. 3.]]
We say, therefore, that true religion is none other thing is. ry. Line.. than a friendship, a knitting, and an unity (or league) with the true, living, and everlasting God; unto whom we being linked by a true faith do worship, call upon, and serve him alone; upon whom we do wholly depend, living in all things according to his will, or according to the prescript rule and law of his word. Therefore most rightly is the whole matter of salvation and faith comprised in this one word, religion: which elsewhere is called in scripture a league or covenant, and elsewhere again, marriage or wedlock. For as they which be confederate are united and made one by a league; so God and man are knit together by religion: and as by marriage the husband and the wife are made one body, so by religion we are knit into a spiritual body with God, as with our husband, and with the very Son of God, as with our bridegroom and our head. Hitherto therefore doth belong whatsoever things are uttered in the scriptures touching the keeping of the league or covenant, and the faith of marriage, Truce-breakers are they, disloyal, and infamous through their adultery, whosoever, being not knit to one God by faith, worship him alone, call upon him through Christ, and serve him also as he himself hath said in his word he would be served.
The very same are also called superstitious. For superstition is false religion, which doth not serve God but somewhat else for God, or not God alone, or not rightly or lawfully. This word superstition stretcheth itself even to old wives’ tales and doting errors: for in Dutch we call superstition, aberglauben, mis-glauben, und mis-bruch. But Lactantius, reasoning most exactly of this word, in his fourth book of Institutions, and twenty-eighth chapter, writeth in this sort: “Religion is the service of the true God; superstition, of the false. They are said to be superstitious, not that wish their children to outlive them, for that we do all wish; but either they that reverence the memory remaining of the dead; or else they that, while their parents were alive, worshipped their images within their houses, like household gods. For those which did take unto themselves new rites, to the intent they might instead of gods honour the dead, whom they thought were taken from among men and received into heaven; those (I say) they called superstitious: but those
that worshipped and served public and ancient gods they named religious. Whereupon saith Virgil:
Vain superstition, ignorant of old and ancient gods
But seeing we do find that our ancients have been in semblable manner consecrated gods after their death, they therefore which serve many and false gods are superstitious. But we are religious, which pray and make our supplications to one God, being the true God, &e.1”
Superstition consisteth chiefly in these points; either when the Lord is not served, but other gods in his stead, the only one, true, and living God being left and forsaken; or else when the Lord is served, but not alone, but other together with him; or else when he is served, but not with his lawful service.
In the first kind of superstition did the Gentiles in a manner? offend, who knew not the true God; insomuch that they, instead of the true God, worshipped false, feigned, or strange gods. And that the Israelites also, God’s people, were sick of the same madness, the holy prophet Jeremy is a witness; who, expostulating and reasoning the matter with the people, saith: “Hear ye the word of the Lord, O house of Jacob, and all the families of the house of Israel. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone far from me, and have walked after vanity, and are become vain? For they said not, Where is the Lord that brought us? out of the land of Egypt; that led us through the wilderness, through a desert and waste land, through a dry
[1 Superstitiosi vocantur, non qui filios suos superstites optant (om-]
[nes enim optamus), sed aut ii, qui superstitem memoriam defunctorum]
[~colunt; aut qui parentibus suis superstites colebant imagines eorum]
[domi tanquam deos penates. Nam qui novos sibi ritus assumebant, ut]
[deorum vice mortuos honorarent, quos ex hominibus in ccelum receptos]
[putabant, hos superstitiosos vocabant; eos vero, qui publicos et anti-]
[quos deos colerent, religiosos nominabant. Unde Virgilius: Vana superstitio, veterumque ignara deorum.]
[Sed cum veteres quoque deos inveniamus eodem modo consecratos]
[esse post obitum, superstitiosi ergo qui multos ac falsos deos colunt:]
[nos autem religiosi, qui uni et vero Deo supplicamus.—Lactant. Instit.]
[Lib. 1v. cap. 28. p. 445. Lugd. Bat. 1660.] [2 fere, Lat.; generally.] [3 brought us up out, ed. 1577.]]
land, and by the shadow of death, by a land that no man passed through, and where no man dwelt? And I brought you into a plentiful country, to eat the fruit thereof and the commodities of the same: but when ye entered, ye defiled my land, and made mine heritage an abomination. The priests sald not, Where is the Lord? and they that should minister the law, knew me not: the pastors also offended against me; and the prophets prophesied in Baal, and went after things that did not profit (or followed idols). Wherefore I will yet plead with you, saith the Lord; and I will plead with your children’s children. For go ye to theisles of Chittim, and behold; and send unto Kedar, and take diligent heed; and see whether there be such things. Hath any nation changed their gods, which yet are no gods? But my people have changed their glory for that which doth not profit (or for an idol). O ye heavens, be astonied at this; be afraid, and utterly confounded, saith the Lord. For my people have committed two evils: they have forsaken me, the fountain of living waters, to dig them pits, even broken pits, that can hold no water.” Thou dost hear that the people of Israel by an heinous offence, and for the which no amends might be made, forsook God, the lively spring, and digged unto themselves broken pits. The waters do signify the perfit good, wherewith the desire both of the soul and the body may be satisfied. Such a plentiful spring is God alone, the highest, excellentest, and perfittest good. This being forsaken, they digged, that is, with very great pains and costs they provided for themselves, pits; that is, they turned themselves to creatures, to them that are no gods, neither yet are able to satisfy their desires. This mischief even at this day also is common; whiles many, having forsaken God, are turned unto celestial saints, of whom they desire that which was to be desired of God, neither can be giver but of God alone.
Here hath idolatry a place, that is, the worshipping of images. For they not only! are superstitious, which feign unto themselves false gods, having forsaken the true God; or that put their trust in things of nothing: but they also which worship and reverence the images either of God, or of gods, are also superstitious. For images or counterfeits? are set up either to the true God himself, or else to false gods, to [1 not they only, ed. 1577.] [2 simulacra, Lat.]
creatures (I say) themselves. But it is not lawful by any image or counterfeit to represent the exceeding great, everlasting, and living God world without end. Neither is it lawful to worship or serve him being expressed by an image or likeness: much less therefore is it lawful to consecrate unto creatures images or counterfeits, to worship and serve them. There are very many testimonies of scripture extant against idolatry; as in Exodus xx. Esay xI xliv. Psalm exv. 1 Corinthians vi. x. Romans i. Galatians v. 1 Thessalonians i. 1 Peter iv. 1 John v. Jeremy x. &c. Furthermore, I do here diligently admonish the simpler sort, that they suffer not themselves to be deceived. For none can avoid the name of an 1dolater, that doth worship, reverence, and fear images; that putteth some part of his confidence in them; that lieth along before them; that offereth them gifts; that keepeth them in a place of solemnity and honour; that sticketh up tapers and burneth incense unto them; that loveth, beautifieth, maintaineth, enricheth, and serveth them with any kind of sacrifice or holy service whatsoever. But concerning idolatry we have spoken very largely elsewhere?3.
Furthermore, they served (who doubts it?) the God of Israel; howbeit not alone, but with the true God other gods also, of whom we read in the history of the kings: And yet they served,” (or feared) “the Lord: and they appointed out priests (even of the basest) unto themselves for the Ligh places, who prepared for them sacrifices in the houses of the high places. And when they served the Lord, they served their own gods also, after the manner of the nations from whence they were brought into Samaria.” And again: “So these nations feared the Lord, and served their images also; so did their children, and their children’s children: as did their fathers, so do they unto this day.” This mischief, in like manner, is altogether common at this day. For a man may find worshippers and servers of God who will at no hand be persuaded that God alone is to be served, yea, boldly affirming that it is flat and damnable heresy to deny that together with God saints are both to be worshipped, called upon, and served. Against whom we have elsewhere, and in this our present sermon also, sufficiently disputed.
Here likewise cometh next to hand to be marked the
[3 Decade 11. Serm. 2.] [ Bulling. de Orig. Error. Lib, 1.]]
diverse manner and sundry fashion of serving God superstitiously. For neither doth he only and alone serve God superstitiously, who indeed first feigneth or imagineth in his mind a God, and then afterwards expresseth the same God by an image or counterfeit, whereunto by and by upon that he offereth sacrifices and incense, and, lying prostrate upon the ground, worshippeth in presence of the same, and suppliantly serveth it with all reverence: but he principally serveth God superstitiously, who doth communicate the incommunicable properties of God to creatures, albeit he express God in by no representation, likeness, or counterfeit; or he which thinketh that the gifts, which he hath received from heaven at the hands of God, are given and bestowed upon him of celestial saints. Furthermore, the incommunicable properties of God are, able to do all things, to know all things, to be present in every place, to hear all things, to help, succour, or assist, to be loving, bountiful, just, righteous, and merciful. xii. Verily, Esay, the best learned of the prophets and of singular authority, proveth and convinceth by these most strong and substantial arguments or reasons, that the gods of the Babylonians and Gentiles are no gods: “Because they cannot foretel or know things that are to come hereafter, neither yet can do good or evil.” Wherefore, able to enrich and store with all manner of benefits, and to chastise with due deserved punishments; so also to know all things, and to be of power to compass and do all things; they are the properties of God alone, communicable to no creature. He therefore is superstitious, which attributeth these properties to celestial saints, and for that cause doth serve and call upon them. Osee the prophet doth very sore inveigh against the to be.. το Jews, who gave and attributed to strange gods the gifts of (tod, insomuch that he nameth the synagogue of such a strumpet or harlot. “1 will have no pity” (saith he) “upon her children: for they be the children of fornications. For their mother hath played the harlot: she that conceived them hath done shamefully. For she said, I will go after my lovers, that give me my bread and my water, my wool and my flax, mine oil and my drink.” And anon after: “Now she did not know that I gave her corn, and wine, and oil; and multiplied” (or gave her much) her silver and gold, which they bestowed even upon Baal.” And it is a
thing much used at this day, to ascribe unto celestial saints, and not to the only God, the increase of the earth, and the temperate or sharp seasons of the year, as though they came from them. But that is superstition, not godliness or religion.
Furthermore, God is superstitiously served, when indeed he is served alone, howbeit not after a lawful manner. Unlawful service proceedeth from the will and imagination of men; and it is contrary to the word and ordinance of God. For God is then lawfully served, when he is served according to his own will and word. In the law thus hath the Lord commanded: “Beware that thou seek not after the gods of the Gentiles, saying, How did these nations serve their gods, that I may do so likewise? Thou shalt ποῦ do so unto the Lord thy God, ὅσο. (Therefore) whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take ought therefrom.” Nadab and Abihu offer strange fire unto the Lord: therefore are they burned up in the presence of the Lord with fire from heaven. Oza also perished, because he handled the ark of God otherwise than the Lord had commanded in his law. Micha, in the book of Judges, instituted unto the true God, whose name is Jehovah, an image, an altar, a chapel, and a service: but it is reproved in the sacred scripture, because it was not only not fetched out of the holy scripture, but was in all respects quite contrary and utterly against the law of God. Jeroboam also ordained passing sumptuous service; he instituted cathedral churches, and set up golden images, all to the God of Israel: but for that they were not agreeable to the word of the Lord, they are all, one with another, utterly condemned for execrable and accursed sacrileges. Yea, what we may think in general of all the services which are neither instituted of God, nor agreeing with the word of God, but feigned upon a good intent and meaning of our own, that only testimony of the most excellent prophet Samuel doth declare to us, which he pronounced against Saul and his sacrifices in these words: ‘” Hath the Lord as great pleasure in burnt-offerings and sa- 1 crifices, as when the voice of the Lord is obeyed? Behold, to obey is better than sacrifice, and to hearken (is better) than the fat of rams. For rebellion is as the sin of witchcraft, and transgression is wickedness and idolatry.” Here-
Ll 238 THE FOURTH DECADE. sErM. unto maketh that which we read in Esay: “He that killeth a bullock is as if he slew a man; he that sacrificeth a sheep, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that remembereth incense, as if he blessed an idol. All these things have they chosen in their own ways, and their soul is delighted in their own abominations.” Vain therefore and abominable are those services which are not reduced and framed to the pure word of God: for the same prophet saith, In vain do they serve me, teaching doctrines of men.”
The living, true, and everlasting God, who will and ought only and alone to be worshipped, to be called upon, and to be served, give unto all men true religion, and deliver them from all vain superstition, through Jesus Christ our Lord. Amen. A. F. THAT THE SON OF GOD IS UNSPEAKABLY BEGOTTEN OF THE FATHER; THAT HE IS CONSUBSTANTIAL WITH THE FATHER, AND THEREFORE TRUE GOD. THAT
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