The following is a non-exhaustive selection of confessions, articles, and catechisms that articulate the consistent views on images in the Reformed Church. This does not seek to look at personal theologians but at the body of Reformed Churches across multiple years and branches of the Reformation.

This collection by James T. Dennison has been one of the most helpful resources in my studies and teaching. Gathering 127 confessional documents from the Reformation and post-Reformation era, it shows both the unity and development of Reformed theology in a way few works can. I use it in the classroom to impress upon students the value of confessions; how the church, with care and conviction, puts doctrine into writing, adopts it corporately, and hands it down faithfully. It also provides a clear view of the interconnected branches of the Reformed family.

Reformation Heritage Books

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1500

Zwingli’s Short Christian Instruction (1523)

Concerning images: it is reasonable for everyone to teach, as has been found, that images are forbidden by God—so that, after they have been instructed and strengthened, the unlearned and weak ones may soon accept what should be done with the images. For this purpose, the little book that recently came out, On the Abolition of Images, will serve well because it has much scriptural evidence.1

The Ten Theses of Bern (1528)

8. To fashion images in order to stand before them for worship is contrary to the Word of God comprehended in the books of the Old and New Testament. Thus wherever they have so dishonored themselves, as it is a danger, they should be abolished, not adored.2

The Tetrapolitan Confession (1530)—Ch 22

Finally, against statues and images our preachers have applied the holy oracles, chiefly because they began to be worshipped and adored openly, and vain expenditure was devoted to them that was due the hungry, thirsty and naked Christ; and lastly, because by their worship and the expenditure they required (both conflicting with God’s word) they seek merits with God.3

The First Confession of Basel (1534)—Art. 11

Of Illicit Papal Permissions and in Particular of the Religious Reverence of the Saints and of the Making and Worshipping of Images

And besides much less should anything be permitted, that God has forbidden (God said, “I am the Lord your God.” Lev. 18:2 and Deut. 10:17. “The Lord, your God, is God of gods and Lord of lords, the great God, mighty, and terrible, etc.” Who thus would grant among his creatures, what he prohibits?). And thus the worship and invocation of dead saints (In other respects, we acknowledge the saints before God, to also reign with Christ forever; therefore, those who acknowledge Christ, and then have confessed both by words and deeds, that He is their Savior, Redeemer, and Righteousness, without any addition of human merit, we praise and commend, as they have obtained the mercy of God and now are made heirs of the eternal kingdom: nevertheless, they refer everything to the glory of God and Christ), veneration and erecting of images, and such like, we reject.4

First Helvetic Confession (1536)—Art 24.

Moreover, we are of the opinion that the sacred assembly is celebrated thus, as before all things the Word of God is preached in public to the people daily, the hidden things of the Scriptures are drawn out and expounded daily by trustworthy ministers, celebrating the sacred Eucharist, the faith of the pious then being exercised, prayers continually offered for all men [and] for the necessities of all men. But the rest of the ceremonies we remove far away from our sacred assembly as tedious, useless, and innumerable, [such as] vessels, curtains, garments, lights, altars, gold, silver, insofar as they serve to pervert religion, especially idols and images that are set up for worship and a stumbling block, and all such profane things. (1 Tim. 2; 1 Cor. 14; Ex. 10; John 5; Isa. 40)5

Geneva Catechism (1559)—Q 143–149

144. M. Does He entirely forbid us to make any image?

C. No, but He forbids us to make any image with which to represent God, or to worship Him.

145. M. Why is it unlawful to represent God visibly?

C. Because there is no resemblance between Him who is eternal Spirit and incomprehensible, and corporal, dead, corruptible and visible matter (Deut. 4:15; Isa. 40:7; Rom. 1:23; Acts 17:24, 25).

146. M. You think then that it does dishonour to His majesty to represent Him in this way?

C. Yes.

147. M. What kind of worship is here condemned?

C. When we come before an image intending to pray, or bow our knee before it; or make any other sign of reverence, as if God were there showing Himself to us.

148. M. This does not mean that all sculpture or painting is universally forbidden, but only all images used in the service of God, or in worshipping Him in visible things, or indeed for any abuse of them in idolatry of any kind whatsoever.

C. That is so.

149. M. Now to what end shall we refer this commandment?

C. With the first commandment, God declared that He alone, and no one beside Him, should be worshipped: so now He shows us the correct form of worship, in order that He may draw us away from all superstitions, and carnal ceremonies.6

Large Emden Catechism of the Strangers’ Church, London (1551)—Q. 24

Q. 24. How is that commandment to be observed?

R. Since we have residing within our hearts the great majesty of the Spirit of God, we should neither make nor erect any image, to which, inwardly or outwardly, we assign honor or reverence as something divine, or with which we compare the eternal, invisible, and incomprehensible essence of God. Indeed, we worship God alone, according to his word in spirit and in truth. (Jn. 4; Dt. 27; Is. 44; Ps. 115; Jer. 10; Lev. 19; Ezk. 33; Is. 44; Ex. 25; Dt. 4, 12; 1 Sam. 15; Jn. 4)7

Vallérandus Poullain: Confession of the Glastonbury Congregation (1551)

Moreover I renounce the Pope as the Roman Antichrist, and his whole doctrine and religion: in particular, touching transubstantiation of the bread in the Eucharist; touching the invocation of saints, trust in the righteousness of works that belongeth unto ourselves or unto any other whomsoever save Christ, free will, purgatory, and any satisfaction for sins other than the blood of Christ; and finally, touching all the image-worship and all other such-like human inventions that are contained in his religion and doctrine. God grant that this faith may be increased in me, and that I may be able to persevere therein even unto the end. May He grant also to all yet ignorant of Himself the true light of faith: to the end that acknowledging the only Deliverer of the world, Jesus Christ His only-begotten Son, they may with us obtain salvation.8

The Hungarian Confessio Catholica (1562)

Lo thaasse leka pessel, kal themuna ascher baschamaijm mimma, vaascher, baaresz, mithachat, nascher bamaijm, mitthachat laaresz. “Do not make yourself a carved image and any likeness (of those things) which are on the earth” (Ex. 20:4). Loh tischtachaveh lahem veloh taofdem. “Do not worship and honor them” (v. 5), since I alone am to be honored and worshipped by right of salvation, creation, and redemption; I alone in My Son, in the Spirit and in truth, in true faith according to My Word. Do not set up wicked worship or dogmas; as you must not have any created thing as a god, nor honor them. You must make no image of God, who is invisible, nor worship Him through images. Nor must you superstitiously portray the likeness of things created, nor worship them. God prohibits these two things: first, the making of an image of God, who is invisible, even if it is not worshipped (Deut. 4); and the forming of a superstitious and scandalous image of any created thing (Isa. 44). Furthermore, these are not to be worshipped: all forms of superstition, enchantment, magic, charms, fortune telling and divination are here condemned. These are the distinctions in the second commandment of the Hebrews and Greeks; the plain sense of the words shows it. Therefore, they err who combine the two commandments.9

Scots Confession (1560)— Ch 14

…As not to call upon Him alone when we have need, not to hear His Word with reverence, to condemn and despise it, to have or to worship idols, to maintain and defend idolatry, lightly to esteem the revered name of God, to profane, abuse, or condemn the sacraments of Christ Jesus, to disobey or resist any that God has placed in authority (while they pass not over the bounds of their office) (Rom. 13), to murder, to consent thereto, to bear hatred or to suffer innocent blood to be shed, if we may withstand it (Ezek. 22), and finally the transgression of any other commandment in the first or second table, we confess and affirm to be sin by which God’s hot displeasure is kindled against the proud and unthankful world…10

Heidelberg Catechism (1563)— Q&A 96–99

96. What does God require in the second Commandment?

That we in no way make any image of God (Deut. 4:15–19; Isa. 40:18, 25; Rom. 1:22–24; Acts 17:29), nor worship Him in any other way than He has commanded us in His Word (1 Sam. 15:23; Deut. 12:30–32; Matt. 15:9).

97. May we not make any image at all?

God may not and cannot be imaged in any way; as for creatures, though they may indeed be imaged, yet God forbids the making or keeping of any likeness of them, either to worship them or to serve God by them (Ex. 23:24–25; 34:13–14; Deut. 7:5; 12:3; 16:22; 2 Kings 18:4).

98. But may not pictures be tolerated in churches as books for the people?

No, for we should not be wiser than God, who will not have His people taught by dumb idols (Jer. 10:8; Habakkuk 2:18–19), but by the lively preaching of His Word (2 Peter 1:19; 2 Tim. 3:16–17).11

Thirty-Nine Articles (1562/63)— Art. XXII

The Romish doctrine concerning pugatory, pardons, worshipping, and adoration, as well of images, as of relics, and also invocation of saints, is a fond thing, vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God.12

Second Helvetic Confession (1566)—Ch. 4

And because God is an invisible Spirit, and an incomprehensible essence, He cannot, therefore, by any art or image be expressed. For which cause we fear not, with the Scripture, to term the images of God mere lies. We do, therefore, reject not only the idols of the Gentiles, but also the images of Christians. For although Christ took upon Him man’s nature, yet He did not, therefore, take it that He might set forth a pattern for carvers and painters. He denied that He came “to destroy the Law and the prophets” (Matt. 5:17), but images are forbidden in the Law and the prophets. He denied that His bodily presence would any way profit the church (Deut. 4:15; Isa. 40:18). He promises that “He would by His Spirit be present with us for ever” (John 16:7; 2 Cor. 5:5); who would then believe that the shadow or picture of His body in any way benefits the godly? And seeing that He abides in us by His Spirit, “We are therefore the temples of God” (1 Cor. 3:16), but “what agreement hath the temple of God with images?” (2 Cor. 6:16). And seeing that the blessed spirits and saints in heaven, while they lived here abhorred all worship done unto themselves (Acts 14:15; Rev. 14:7; 19:10; 22:8–9) and spoke against images, who can think it likely that the saints in heaven and the angels are delighted with their own images, to whom men bow their knees, uncover their heads and give such other like honor?

But that men might be instructed in religion, and put in mind of heavenly things and of their own salvation, the Lord commanded “preach the gospel” (Mark 16:15), not to paint and instruct the laity by pictures: He also instituted sacraments, but nowhere did He appoint images. Furthermore, in every place, in whatever way we turn our eyes, we see the lively and true creatures of God, which if they are marked, as is meet, they much more effectually move the beholder than all the images; or vain, unmovable, rotten, and dead pictures of men whatsoever; of which the prophet spoke truly, “They have eyes, and see not” (Ps. 115:5).

Therefore, we approve the judgment of Lactantius, an ancient writer, who says, “Undoubtedly there is no religion, wheresoever there is a picture.” And we affirm that the blessed bishop Epiphanius did well, who, finding on the church doors a veil, that had painted on it the picture as it might be of Christ or of some saint or other, he cut and took it away; for, contrary to the authority of the Scriptures, he had seen the picture of a man hanging in the church of Christ: and, therefore, he charged that from thenceforth no such veils, which were contrary to our religion, should be hung up in the church of Christ, but that rather such scruple should be taken away which was unworthy the church of Christ and all faithful people. Moreover we approve this sentence of St. Augustine, “Let not the worship of men’s works be a religion unto us. For the workmen themselves that make such things are better; whom yet we ought not to worship” (De Vera Religion, Chap. 55).13

Sandomierz (1570)— IV.

The only true God is invisible Spirit and is incomprehensible in His essence, and therefore He cannot be represented in any manner or in any image of Himself. Because of this, we safely, on the basis of Holy Scripture, call all such images and likenesses of God lies and idols, including among them not only pagan gods, but also Christian images. Even though Christ took upon Himself human nature, yet because He is in one person true God and man, He can in no way be painted or sculpted. He Himself said that He did not come to destroy the eternal law written by the finger of God, in which the second commandment marvelously and sternly forbids not only the worship but also the making of any images. He also stated clearly that His bodily dwelling with us would not be necessary for His church in the time to come. On the contrary, He promised to be among His faithful through His Holy Spirit always, until the end of this world.

Therefore, it is a vain and mistaken belief regarding images that they are somehow profitable for the church of God, because the living Christ continually dwells in Christian people through His Spirit, and we are the church of the living God, according to the apostolic words (1 Cor. 3:16; 6:19), and living things can have no union with lifeless images. Moreover, all the holy people, while they were here on earth, never received any worship or bowing from people, but, indeed, sternly spoke against this and against idols. Therefore, it is a very obscene idea to think that these holy people take pleasure after death in the same thing that they warned sternly against during their lives. Even today, every faithful person who sincerely loves only the glory of God can hardly accept it when not only simple people, but even priests, bow before wood, stone, and mute pillars, offering incense before them, singing, and making all reverence. Also, regarding the fact that Roman theologians say that images are the books of the simple, by this they betray themselves, that they have forsaken the living voice of Christ’s teaching and have given their office to lifeless images. However, Christ commanded His followers to teach and proclaim the gospel throughout the whole world, and added to this the external sacraments for our admonition. The apostles also told their descendants to teach, admonish, warn, and rebuke the common people and did not set up any images for this purpose, nor did they teach us to do this.

Furthermore, wherever we turn throughout the broad world, from every direction living things created by God come before our eyes, which are able to remind us truly about God and about His omnipotence and goodness with more profit than all despicable and lifeless images and pillars made in the likeness of human beings, regarding which the prophet justly said, “They have eyes but see nothing, etc.” (Ps. 115:5). Therefore, we agree with the statement of the ancient doctor Lactantius, who wrote, “There is no need to doubt that there is no true religion where there are images or idols.” We also praise the actions of St. Epiphanius the bishop, who, when he saw above a church door a curtain painted in the form of Christ or of some holy person, pulled it down and scraped it off, because (as he himself writes) it is not fitting to tolerate images in a Christian church over against Holy Scripture. He added to this, that there should never afterwards be such paintings in the church of Christ as are against the Christian faith, and unworthy of such a place, and which serve only toward creating doubt and tearing down faith.

We also accept in this regard the statement of St. Augustine, who wrote regarding the true praise of God in these words: “Let us not have such religion in us that we praise human work, because the craftsmen themselves who make such images are more worthy, yet it is not fitting for us to praise them” (Cap. Lu.).14

Bohemian Confession (1573)— Ch. 17

Furthermore, it is taught in the church that no one ought so to reverence holy men, much less their images, as we worship God, or to reverence them with that worship and affection of mind which solely and only are due to God. By no means [are they] to honor them with divine worship or to give it to them. For God says by the prophet Isaiah, “I am the Lord your God, this is my name; I will not give my honor to another, nor my glory to images” (Isa. 42:8; 48:11).15

But even as that thing is contradicted that the honor due to God should be given to saints, so it is by no means to be permitted that the honor of the Lamb, Christ our Lord, and things which belong to Him and due to Him alone and pertaining to the proper and true priesthood of His nature, should be transferred to them; that is, lest of them and those torments which they suffered, we should make redeemers or merits in this life, or else advocates, intercessors, and mediators in heaven, or that we should invoke them, and not them only, but not so much as the holy angels since they are not God. For there is one Redeemer only (1 Tim. 2:5), who being once delivered to death, sacrificed Himself both in His body and blood (Heb. 9:11–12). There is also one only advocate, the most merciful Lord of us all (1 John 2:1).16

Nassau (Dillenburger Synod) Confession (1578)

That one ought not to make any likeness of God is found not only in the Decalogue, where it is laid out fully (Exod. 20; Deut. 5), but it is also expressly and earnestly forbidden in innumerably many places in Moses and the prophets.

In particular, in Deuteronomy 4, God debars them not only from depicting Him by any image or likeness of any creature, but also adds this reason for the prohibition: that when the Lord on the mount revealed Himself to the people out of the midst of the fire, He spoke with them and they heard His voice, but they saw no image or likeness.

Similarly, God warns the people in Isa. 46[:5], “To whom will you liken me or with whom will you compare me? Against whom will you measure me that I should be like unto them?”

This must be acknowledged by all sober persons because God is a spiritual, infinite essence, incomprehensible not only by the eyes but also by thought; and therefore it is impossible to paint or depict Him.

Therefore the apostle Paul gives us a rule (not only from the Holy Spirit, but even from natural understanding) and warns us against everything in the way of a depiction of God produced by hands and by the imagination, declaring in Acts 17[:29]: “We ought not to suppose that the Godhead is like golden or silver or stone images made by man’s device.”

On this account, it may be easily determined what to hold concerning the painted and carved images of the Holy Trinity in use under the Papacy. In particular, there are representations of God the Father, which still from time to time are being painted, in which the three divine persons are depicted or carved with three heads on the body of a man; or the person of the Father is given the form of an old man with a long, gray beard, and wearing a golden crown on his head.

These depictions ought certainly to be left off the walls and omitted from books, and should come neither into the sight of Christians nor into our thoughts because it stands written [John 4:24]: “God is a spirit, and therefore He will be known and worshiped in spirit and in truth.”

Some would at once excuse themselves that they are not so uncouth as thus to suppose that God has such a form as that in which He is carved or painted, but rather that these are to them only reminders signifying the invisible and incomprehensible God. Nevertheless, this cannot hold good in contradiction to the Word of God.

For no creature, either in heaven or in earth, has the authority by which he might invent or constitute anything a sign through which God would be signified when God Himself has not ordained and given it to that end, and far less when it is prohibited by Him.

Accordingly, it cannot, without insult and dishonor to God, be said of a painted or hewn picture of an old man or the like: “That is God,” or “That is the likeness of God,” excuse and cloak it how one will.

Experience shows, in regard to these depictions of God, that the youth and simple folk quite readily imagine to themselves erroneous and inept thoughts about God (to which they are inclined even without these images) and which afterwards always come to them during prayer, and which are taken back out of their hearts only with difficulty, despite all the preaching and testifying.

Nevertheless, this idolatry meanwhile continues ever on, so that instead of the true, living, and invisible God, worship is given to the feigned image of an old man in his long, gray beard, as an idol devised by the brains of men.

This then is foremost when contesting against images, that one should leave God to be unpainted and undepicted so that we do not as St. Augustine says, “fall into blasphemy against God.” On this account the apostle condemns those who have “changed the glory of the incorruptible God into an image like to corruptible men,” Rom. 1[:23].17

The Kings Confession (1581)

We abhor his devilish Mass; his blasphemous priesthood; his profane sacrifice for the sins of the dead and the quick; his canonization of men and women saints, calling upon angels or departed saints, worshipping of imagery, relics, crosses, dedicating of churches, altars, days, vows to creatures; his purgatory, prayer for the dead, praying or speaking in a strange language; his processions and blasphemous litany; his multitude of advocates or mediators, with his manifold orders and auricular confession; his desperate and uncertain repentance; his general and doubting faith; his satisfactions of men for their sins; his justification by works; his opus operatum, works of supererogation, merits, pardons, peregrinations and stations…

To which we join ourselves willingly in doctrine, faith, religion, discipline, and use of the holy sacraments as lively members of the same with Christ our head, promising and swearing by the great name of our Lord that we shall continue in the obedience of the doctrine and discipline of this church and shall defend the same according to our vocation and power all the days of our lives under the pains contained in the law and danger both of body and soul, in the day of God’s fearful judgment.18

1600

Confession of the Synod of Cassel (1607)—II.

As then we are bound to teach and study the words of the holy Ten Commandments, so also we are pledged and obliged to obey them, as was said by Moses, the man of God: “Behold, I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so, etc. Keep therefore and do them, etc.” (Deut. 5[4]:5). Likewise: “What thing soever I command you, observe to do it. Ye shall not every man do whatsoever is right in his own eyes” (Deut. 12:32, 8). Further, God the Lord has said in His holy Ten Commandments: “Thou shalt not make unto thee any graven image or any likeness, etc.” (Ex. 20:4). Also: “Take ye therefore good heed unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb out of the midst of the fire. Lest ye corrupt yourselves, and make you a graven image, the likeness of male or female, etc.” (Deut. 4:15). Also: “Take heed then unto yourselves, lest ye forget the covenant of the Lord your God, which he made with you. Do not make unto you a graven image of any likeness, as the Lord your God has commanded. For the Lord thy God is a consuming fire, even a jealous God” (4:23). To the contrary, it is never written that God commanded and said, “Thou shalt make a picture of me; thou shalt make some graven image or likeness of me.” Similarly, nowhere in the entire Bible is it written that either the patriarchs Noah, Abraham, Isaac, Jacob, Joseph, and David, or the prophets and apostles, or other saints of God, even once erected an image of God, of Christ, or of Mary, or other deceased patriarchs and saints. Much rather the Scripture testifies that they broke in pieces the images and idols erected by others, and put them out of the sight of the churches. Therefore we regard ourselves bound and engaged to remove from the eyes of God’s congregation the superstitious images carried over from the papacy, which had been set up, consecrated, and used in our churches for no other end than idolatry.19

Confession of the Evangelical Church in Germany (1614)—20.

LV. Just as we believe regarding the ceremonies of the sacraments that no one has the power to change them; so also we believe regarding God’s laws, that no person has the power to change them, to add to or take away from them. For it is written: “You shall not add to what I command you, nor shall you take anything away from it” (Deut. 4:2). Therefore it is not fitting for a Christian that he cut out portions of the Ten Commandments of God, as the pope of Rome has removed portions of them and has scratched out the law regarding images, to his advantage, so that the common man would not notice that his images and idols are forbidden by God (Ex. [20]:4; Deut. 5:8).20

Irish Articles (1615)— Arts. 52–53

52. All worship devised by man’s fantasy, besides or contrary to the Scriptures (as wandering on pilgrimages, setting up of candles, stations, and jubilees, pharisaical sects, and feigned religions, praying upon beads, and such like superstition), has not only no promise of reward in Scripture, but contrariwise, threatenings and maledictions.

53. All manner of expressing God the Father, the Son, and the Holy Ghost in an outward form, is utterly unlawful; as also all other images devised or made by man to the use of religion.21

Scottish Confession (1616)

We believe not that all these particular kirks on earth are pure; but these only which continue in the doctrine of the prophets and apostles, according to the holy canonical Scripture, ministering the sacraments, and worshipping God purely according to the same; and these be the true marks whereby a true visible kirk on earth may be discerned and known.

As concerning the worship of God, we confess and affirm that all religious worship or service is only to be given to God, as His proper due and glory, which He will communicate to no other; believing firmly that God is to be worshipped only according to His own will, revealed in His word.

And, therefore, we abhor all will-worship, all invocation of saints or angels, all worshiping of images, crucifixes, relics, and all other things which are beside the true God.22

Westminster Confession of Faith (1646)— 21.1

I. THE light of nature showeth that there is a God, who hath lordship and sovereignty over all, is good, and doth good unto all, and is therefore to be feared, loved, praised, called upon, trusted in, and served, with all the heart, and with all the soul, and with all the might (Rom. 1:20; Acts 17:24; Ps. 119:68; Jer. 10:7; Ps. 31:23; 18:3; Rom. 10:12; Ps. 62:8; Josh. 24:14; Mark 12:33). But the acceptable way of worshipping the true God is instituted by Himself, and so limited by His own revealed will, that He may not be worshipped according to the imaginations and devices of men, or the suggestions of Satan, under any visible representation, or any other way not prescribed in the holy Scripture (Deut. 12:32; Matt. 15:9; Acts 17:25; Matt. 4:9–10; Deut. 15:1–20; Ex. 20:4–6; Col. 2:23).23

Westminster Larger Catechism (1647)— Q 109

Q. 109. What are the sins forbidden in the second commandment?

A. The sins forbidden in the second commandment are, all devising (Num. 15:39), counselling (Deut. 13:6–8), commanding (Hos. 5:11; Mic. 6:16), using (1 Kings 11:33; 12:33), and any wise approving, any religious worship not instituted by God himself (Deut. 12:30–32); tolerating a false religion (Deut. 13:6–12; Zech. 13:2–3; Rev. 2:2, 14–15, 20; 17:12, 16–17); the making any representation of God, of all or of any of the three persons, either inwardly in our mind, or outwardly in any kind of image or likeness of any creature whatsoever (Deut. 4:15–19; Acts 17:29; Rom. 1:21–23, 25); all worshipping of it (Dan. 3:18; Gal. 4:8), or God in it or by it (Ex. 32:5); the making of any representation of feigned deities (Ex. 32:8), and all worship of them, or service belonging to them (1 Kings 18:26, 28; Isa. 65:11); all superstitious devices (Acts 17:22; Col. 2:21–23), corrupting the worship of God (Mal. 1:7–8, 14), adding to it, or taking from it (Deut. 4:2), whether invented and taken up of ourselves (Ps. 106:39), or received by tradition from others (Matt. 15:9), though under the title of antiquity (1 Peter 1:18), custom (Jer. 44:17), devotion (Isa. 65:3–5; Gal. 1:13–14), good intent, or any other pretence whatsoever (1 Sam. 13:11–12; 15:21); simony (Acts 8:18); sacrilege (Rom. 2:22; Mal. 3:8); all neglect (Ex. 4:24–26), contempt (Matt. 22:5; Mal. 1:7, 13), hindering (Matt. 23:13), and opposing the worship and ordinances which God hath appointed (Acts 13:44–45; 1 Thess. 2:15–16).24

Westminster Shorter Catechism (1647)— Q 51

Q. 51. What is forbidden in the second commandment?

A. The second commandment forbiddeth the worshipping of God by images (Deut. 4:15–19; Ex. 32:5, 8), or any other way not appointed in his word (Deut. 12:31–32).25

Savoy Declaration (1658)— 22.2

II. Religious worship is to be given to God the Father, Son, and Holy Ghost, and to Him alone; not to angels, saints, or any other creatures; and since the fall, not without a mediator, nor in the mediation of any other but of Christ alone.26

Second London Baptist Confession (1677)—22.2

2. Religious worship is to be given to God the Father, Son, and Holy Spirit, and to Him alone (Matt. 4:9–10; John 6:23; Matt. 28:19); not to angels, saints, or any other creatures (Rom. 1:25; Col. 2:18; Rev. 19:10); and since the fall, not without a mediator (John 14:6), nor in the mediation of any other but Christ alone (1 Tim. 2:5).27