Opening of the Ten Commandments, Commandment 2
Thou ſhalt not make to thy ſelfe any grauen Image, &c.
THE ſumme of it is to order vsus in the ſolemne worſhip of God, or exerciſes of diuine ſeruice, called vſually, religious exerciſe. That any thing may be called an act of diuine ſeruice, three things are required.
1. That it be done with immediate reference to God, in that himſelfe or ſome thing in his ſtead is the obiect of it.
2. That it doe tend to the doers intention directly and of it ſelfe to the getting or increaſing of ſome or all the chiefe graces required in the firſt Commandement, by winning and obtaining them, or ſome of them from God, when they hope to pleaſe and content him by ſuch an act.
3. That there be a ſeparating of ones ſelfe from all other buſineſſes, to be imployed in ſuch acts wholly and altogether. And eueryevery exerciſe of religion or of diuine ſeruice, hath diuers particular actions that be as parts of the whole, and in the orderly vniting of which, the whole it ſelfe is accompliſhed, and whatſoeuer is done in ſuch exerciſe of religion for the end and purpoſe of pleaſing God, and getting grace with reſpect of conſcience to him, as eſteeming that he muſt and will hauehave it ſo, or elſe thy ſeruice ſhall not be ſo well-pleaſing and acceptable vntounto him. This is a part of worſhip or of diuine ſeruice: for example, to offer a young bullocke was an exerciſe of religion, becauſe the Prieſt did intend to offer it vntounto God with an intention of ſhewing faith and obedience, and that directly. The doing of it in ſuch a place, with ſuch garments, with ſuch rites, were parts of this worſhip, or religious exerciſe, becauſe in all theſe the intention of the doer was carried to God, accounting the ſeruice not to be acceptable to him without them, and hoping and purpoſing by the due obſeruation of all theſe things to pleaſe God, to exerciſe faith and obedience, and other graces, as much as by the very offering it ſelfe.
So the ſumme of this ſecond Commandement is to order vsus in diuine ſeruice, and the parts thereof. This Commandement hath two parts.
1. The affirmatiue.
2. The negatiue.
1. The affirmatiue, ſhewing what God requireth at our hands.
2. The negatiue, ſhewing what the Lord forbiddeth.
1. The things commanded are of two ſorts.
1. For the performance of diuine ſeruice.
2. For preſeruation of it.
1. For the performance of diuine ſeruice, that it be done according to Gods commandement, which is the true rule thereof, and that for two reſpects.
1. For the matter of it.
2. The manner of it.
1. The matter of it, in regard
1. Of the obiect or thing worſhipped.
2. The parts or kindes of worſhip.
1. The obiect or thing worſhipped muſt be
1. The liuing God alone.
2. God conceiued of in the pure apprehenſion of the minde, not repreſented to the eye or ſenſes by any figure or repreſentation.
2. The parts or kinds of worſhip, that they be by him appointed. And the ſeruices by him appointed are of two ſorts.
1. Ordinarie.
2. Extraordinarie.
1. Ordinarie, ſuch as are to be done conſtantly and in a ſetled courſe, which are threefold.
1. Publique.
2. Priuate.
3. Indifferent.
1. Publique, and theſe are two.
1. Preaching of the word, which is the expoſition & application of the Scriptures, or any points of doctrine therein contained, by a Miniſter, vntounto the people that muſt attend thereto.
2. The adminiſtration of the Sacraments, or ſeales of the couenant of grace, either
1. Baptiſme.
2. The Lords Supper.
1. Baptiſme, which is the ſeale of our ingraffing into Chriſt by the Spirit in the waſhing with water.
2. The Lords Supper, which is the ſeale of our nouriſhing in and by Chriſt, through the giuing and receiuing of bread and wine, conſecrate and broken for that end.
2. The ordinarie ſeruices by him appointed in priuate are two.
1. Conference.
2. Meditation.
1. Conference of any part of Scripture, or point of doctrine therein deliuered, betwixt two or moe, for their fuller edification therein.
2. Meditation, which is a ſerious conſidering and applying to each ones ſelfe ſome point of doctrine or place of Scripture for a mans owne edification.
3. The ſeruices by him appointed, which are indifferent, are ſuch as muſt be done both publiquely and priuately of a Congregation together, or of a few, or of one alone, and theſe are foure.
1. Prayer, which is a calling vponupon God in the name of Chriſt, with petitions and thankſgiuings, ioyned with confeſſion of ſinne and deprecation of puniſhment.
2. Reading the Scriptures, or other good bookes increating of diuine matters.
3. Catechiſing, which is a plaine and eaſie inſtructing of the ſimple in the grounds of Chriſtian doctrine by briefe and familiar Queſtions and Anſwers, either by the Miniſter in publique, or the gouernours in priuate, or ſome able bodie in their place.
4. Singing of Pſalmes, that is, vttering of holy matter in muſicall numbers and tune, either with voice alone, or inſtruments and voice.
2. Extraordinarie ſeruices by him appointed are ſuch as are to be done now and then vponupon ſpeciall occaſion, which are 3.
1. Faſting, which is the beſtowing of an artificiall day or more in exerciſe of humiliation and reconciliation to renew and increaſe repentance and faith, for the remouing or ſanctifying of ſome puniſhment, or obtaining of ſome benefit at Gods hand.
2. Feaſting, which is the beſtowing of a like time in exerciſe of reioycing for the teſtifying and increaſing of thankfulneſſe for ſome ſpeciall benefit.
3. Vowes, which is a binding of ones ſelfe to God by a ſolemne promiſe, or rather oath, to doe or not to doe ſome thing lawfull, poſſible, and vſefull for our increaſe in godlineſſe.
Hitherto for the matter of diuine ſeruice: now for
2. The manner of the performance of diuine ſeruice, which is threefold.
1. A due preparation before.
2. A right cariage in them.
3. A right making vſe thereof after.
1. A due preparation before, for the heart being vnfit for them, as the vntuned inſtrument to play vponupon, muſt be ſet in tune: and this preparation is twofold.
1. Common.
2. Speciall.
1. Common to all religious exerciſes, which is fourefold.
1. Knowledge of the nature and vſe of that ſeruice out of Gods word.
2. Repenting or renewing our repentance for our ſinnes, which is waſhing the hands in innocencie.
3. Some ſhort prayer or lifting vp the heart to God for his aſſiſtance and bleſſing vponupon the ſame.
4. Preconſideration of God that is worſhipped, of our ſelues that worſhip, and of the fruit and benefit of the worſhip, that is to be performed vntounto him by vsus.
2. The due preparation before, ſpeciall to ſome, is fourefold, viz.
1. The word, an hearing eare, that is, labouring to renew in our ſelues a firme purpoſe of knowing and doing the whole will of God that ſhall be reuealed vntounto vsus.
2. Prayer, calling to minde our owne wants, ſinnes, and benefits, and Gods promiſes, and power to performe his promiſes.
3. The Sacraments.
1. Examining and iudging of our ſelues.
2. Premeditation of Chriſts ſufferings.
3. Stirring vp an hungring and thirſting after Chriſt and his benefits.
4. A vow, a ſpeciall deliberation concerning the lawfulneſſe and fitneſſe of the thing vowed, that it may not intangle vsus, and doe vsus more harme then good.
2. The ſecond manner of performing diuine ſeruice, is in a right cariage in them, that they be done in theſe foure reſpects.
1. Truly and ſincerely vponupon the right mouing cauſes, Gods commandement and will, and our owne dutie and need, and for the right ends, viz. the pleaſing of God, and procuring of grace, and increaſe of vertue in our ſoules.
2. Reuerently, with a ſpeciall apprehenſion of Gods preſence and greatneſſe, and the louing and awfull ſtooping thereto.
1. In our inward man of the heart.
2. In our outward demeanour of the bodie.
3. Faithfully, with a beleeuing of Gods truth therein, and the promiſing to our ſelues the bleſſing he hath promiſed.
4. Deuoutly, that is, with a diligent attention of the minde to the words and matter and whole worke in hand, and a kindly worke of the ſeuerall affections, according to the nature of the exerciſe and its ſeuerall parts.
3. The third manner of performance of diuine ſeruice, is a right making vſe thereof after, which is done two wayes.
1. Common to all.
2. Speciall to ſome.
1. Common to all, that we ſee and obſerue how we grow thereby in all the graces of the inuer man, commanded in the firſt Law.
2. Speciall to ſome, viz. to foure.
1. To the word, that we doe call our ſelues to an account after, what we remember, meditating vponupon it, and applying to our ſelues, and if we hauehave occaſion, conferring it with others.
2. To prayer, that we wait vponupon God, obſeruing whether he grant our requeſts, and heare vsus yea or no, and quietly tarrying his leiſure, and fitting our ſelues for hearing.
3. To the Sacraments, that we hauehave conſtant recourſe to them in all temptations to confirme our ſelues in obedience and faith.
4. To vowes, that wee be carefully mindfull of them to fulfill them.
Hitherto of that that is commanded for the performance of Gods ſeruice. Now for the preſeruation of the ſame.
2. The ſecond ſort of the things commanded, is preſeruation of diuine ſeruice in its puritie and honour, for which end are required two things.
1. Church maintenance.
2. Church diſcipline.
1. Church maintenance, where note
1. Who muſt yeeld it. All thoſe that are taught in the word, and are to ſerue God.
2. What they muſt yeeld, viz. Tithes of their ordinarie increaſe ordinarily, and offerings of their extraordinary bleſſings and increaſe vponupon ſpeciall occaſions.
2. The ſecond thing required, is Church diſcipline, which reſpects
1. The Miniſterie.
2. The whole Congregation.
1. The Miniſterie, and is an aſſigning of fit men to fit offices by thoſe that are intruſted with this worke, ſo that here we muſt know three things.
1. What officers are required in the Church.
2. What men muſt be aſſigned to theſe offices.
3. By whom and in what manner.
1. what officers are required in the Church, mentioned in Scripture, ſeeme to me fiue, I meane in the New Teſtament, which are theſe.
1. Apoſtles.
2. Euangeliſts.
3. Prophets.
4. Paſtors.
5. Deacons.
1. Apoſtles.
2. Euangeliſts, viz. the 12. and the 70 called by Chriſt to be Teachers firſt of Iewrie, after of all the world, and to conſtitute and rule the Churches called. Now theſe in regard of the latitude of their iuriſdiction, and ſome extraordinarie gifts, were extraordinarie; but in regard of the parts of their function, viz. preaching, adminiſtring the Sacraments, gouerning the Churches, they were not extraordinarie, for theſe things are ſtill to be done, and therefore to them in theſe parts of office, doe Biſhops (as the word is now commonly vſed) lawfully by a warrantable and needfull conſtitution of the Church ſucceed, being men appointed to doe the ſame things ordinarily in ſome precinct or Dioceſſe, that they were to doe extraordinarily in all the world.
3. Prophets, which were 1. extraordinarily endued by diuine inſpiration with power of foreſeeing things to come, or interpreting harder places of Scripture, who had no power of gouernment aboue other Miniſters. 2. Ordinarie men, by ſtudie enabled with gifts to preach the word of God, and accordingly allowed thereto, without any aſſignement to any ſpeciall charge, and ſuch are our Students in Diuinitie, Preachers, Vniuerſitie Diuines, Lecturers, &c.
4. Paſtors, called alſo Biſhops, Presbyters, Teachers, and Elders, for all theſe names are of one officer, being men aſſigned according to the orders of the ſeuerall Churches, to attend the worſhip of God, and ſaluation of men, in ſome one ſetled Congregation.
5. Deacons, called alſo I ſuppoſe, helpers, being men aſſigned to the helping and ſeruing of the Paſtors, in ſuch parts of the Miniſterie as they could diſcharge, but without power of gouerning, and therefore called in a ſpeciall manner, ſeruants, becauſe they were common ſeruants of the Paſtors and people in what publique ſeruices of the Church they ſhould be appointed, as reading, baptizing, if they were able, preaching, gathering & diſtributing almes, and the like.
2. The ſecond thing we muſt know, is what men muſt be aſſigned to theſe offices, viz.
1. To the higher offices of Paſtors or Biſhops, men vnſpotted of criminous faults in their liues, and of learning and knowledge in the Scripture, to teach, exhort, and confute the gaine-ſayers in ſome ſuch meaſure as is not required of all common Chriſtians.
2. To the inferiour office of Deacons, men of vnſpotted life and ſound in faith.
3. The third thing we muſt know, is by whom and in what manner, that is, with what ſolemnities, and in what degrees they muſt be aſſigned. And here I ſuppoſe the Scripture hath preciſely determined nothing, but left it to the diſcretion of the ſeuerall Churches to take fit wayes for their owne beſt commoditie: for there is no precept expreſſed in Scripture, ſaying, Let ſuch men in ſuch orders aſſigne Miniſters or conſecrate them, nor any equiualent that can be deduced out of Scripture. And as for examples, that goe ſingle without precept, they ſhew what may be done, and are a good allowance, they cannot proue what muſt be done, neither are any obligation to the conſcience, for only by the Law comes the knowledge of ſinnes, and where there is no law there is no ſinne. Now in theſe particulars there is neither any law, nor any vniforme example: wherefore in theſe caſes, there is neither neceſſitie nor ſinne, but a libertie of taking different courſes in diuers places, as ſhall ſeeme beſt to the Churches and Chriſtian gouernours; for God knew in his wiſdome, that it was not fit to tie all kindes of Ciuill Eſtates and Gouernments to one order in this behalfe, and therefore hath he laid no ſuch tie vponupon man. And its a raſhneſſe in men to tie themſelues or others, where God hath not tied.
This is one part of Church diſcipline, reſpecting the Miniſterie, viz. the aſſigning of fit men to fit offices. A ſecond is the depoſing of the vnfit (viz. thoſe that runne into ſcandalous conuerſation, & teach falſe and dangerous doctrine) from theſe places, to be done by the ſame that aſſigned them.
Hitherto that part of Church diſcipline, that concernes the Miniſterie. Now followes that which reſpects
2. The whole Congregation, and is twofold.
1. Priuate.
2. Publique.
1. Priuate, concerning eueryevery member of the Congregation in a twofold regard.
1. In regard of a mans ſelfe, if he hauehave ſinned to the ſcandall of the Church, to confeſſe his fault, and giuegive ſatisfaction to the Congregation, ſubmitting himſelfe to cenſure.
2. In regard of each other mutually, and that three wayes.
1. To admoniſh thoſe that ſcandalouſly offend, both alone and with another, or two.
2. To complaine to the Congregation publiquely of them, that will not by ſuch priuate admonitions repent.
3. To ſhun the familiaritie and ſocietie of ſuch as refuſe to ſhew repentance and amendment after theſe meanes vſed.
2. The Church diſcipline is publique pertaining to the gouernours and rulers of the Church, which is threefold.
1. To admoniſh.
2. To excommunicate.
3. To receiue the repentant againe into the communion of the Church.
1. To admoniſh the offenders that are publiquely ſcandalous, and offenſiue.
2. To excommunicate: now of excommunication it is neceſſarie to ſhew,
1. What it is.
2. For what offences it muſt be executed.
3. In what manner it muſt be pronounced and executed.
4. By whom it muſt be done.
1. What it is, it is the ſentencing and cenſuring of an offender (as one that in the iudgement of charitie, can be accounted no better then in the ſtate of damnation) to be excluded the externall communion of the Saints.
2. For what offences it muſt be executed, viz. for ſinnes that are,
1. Scandalous and publiquely offenſiue.
2. Groſſe, plaine and palpable.
3. Stood in impenitently againſt admonition.
3. In what manner excommunication muſt be pronounced and execured.
1. Solemnly and publiquely in a very ſerious faſhion.
2. Leiſurely and with great deliberation, after much waiting for the repentance of the offender.
4. By whom this excommunication is to be done. I anſwer by the Gouernours of the Church, or ſuch as they ſhall commit their power vntounto. For the power of the keyes is the Churches, and queſtionleſſe they who hauehave authoritie to preach and adminiſter the communion are fitteſt to exclude the vnworthy from the communion.
3. The third part of Church diſcipline publique pertaining to gouernours is to receiue the repentant againe into the Communion of the Church, and to confirme their louelove vntounto them by publique approbation.
So much of the affirmatiue part of this commandement: the negatiue followes. Now this commandement is broken,
1. By omiſſion.
2. By commiſſion.
1. By omiſſion of any of the things commanded, either in whole or in part, either for matter or manner.
2. By commiſſion of things quite contrary, and that two waies.
1. Directly.
2. Indirectly.
1. Directly.
1. For the performance of worſhip.
2. For the preſeruation of it.
1. For the performance of worſhip.
1. By falſe worſhip.
2. By abuſe of the true worſhip.
1. By falſe worſhip inuented by man,
1. In regard of the thing worſhipped.
2. In regard of the worſhip it ſelfe.
1. In regard of the thing worſhipped, when worſhip (that is, any religious ſeruice appointed by God to be done to himſelfe, or any like act in the imitation thereof) is yeelded,
1. To any creature.
2. To the Creator vnderunder any ſenſible picture.
1. To any creature that is not God, whether
1. To the deuill, as Witches and Magicians doe.
2. To Angels or Saints true or falſe.
3. To the Sunne, Moone, or Starres, or the like.
4. To Images and pictures of any thing whatſoeuer.
2. To the Creator, vnderunder any ſenſible picture or repreſentation made by mans hand.
2. Inuented worſhip it ſelfe, when its not appointed by God, but inuented by man, which is called will-worſhip, as the former (where there is a miſtaking in the obiect) is called Idolatrie.
2. Abuſe of the performance of true worſhip, and that
1. For the matter of it.
2. For the manner.
1. For the matter of it, and that two waies.
1. By detracting of thoſe parts, which God hath appointed.
2. By adding of new parts of mens heads without Gods appointment. Now a part of worſhip is added, when ſome act is by mans appointment performed, together with thoſe that God hath appointed, out of a religious conſcience for the pleaſing of him, and getting of grace from him: otherwiſe acts of ſolemnitie, in the manner of celebrating any ſeruice, not done with reſpect of religious conſcience to God, nor with intention of pleaſing him, and getting grace from him, but alone for ſolemnitie and orders ſake, are not to be eſteemed addition to the worſhip.
2. The abuſe in the manner of the performance, when Gods worſhip is done, is fourefold.
1. Impenitently, men liuing in their ſinnes.
2. Rudely and vnreuerently, with a contemptuous behauiour of bodie and minde.
3. Hollowly, for meere outward reſpects, or one cannot tell why, alone for cuſtome.
4. Formally, with reſpect alone to the outward acts themſelues, not regarding the vſe, fruit and power thereof to the ſoule.
Hitherto for the performance of it.
2. Directly, forthe preſeruation of worſhip, when it is not preſerued and honoured, but diſcredited and deſtroyed, and that two waies.
1. By ſacriledge, in peruerting the holy goods, tithes, and offerings, to common and prophane purpoſes.
2. By abuſe of diſcipline in a twofold regard.
1. Of the miniſterie.
2. Of the congregation.
1. In regard of the miniſterie foure waies.
1. When a falſe miniſterie is eſtabliſhed, that is, a function of doing ſuch things, as God hath not appointed to be done.
2. When wicked Miniſters and inſufficient, are admitted and tolerated.
3. When good and painfull Miniſters are excluded for contentions ſake.
4. When men not at all aſſigned to any miniſterie, are ſuffered to performe, and doe performe the miniſteriall actions.
2. The abuſe of diſcipline, in regard of the congregation, and that is two waies.
1. In regard of priuate men.
2. In regard of the Gouernours.
1. In regard of priuate men, when they contemne and deſpiſe the Church cenſures, and are obſtinate againſt either priuate or publique admonition or excommunication.
2. When they doe freely and familiarly conuerſe with obſtinate offenders, chiefly the excommunicated.
2. Abuſe of diſcipline, in regard of Gouernours, is twofold.
1. The abuſe of excommunication.
2. The abuſe in exceſſe of rigour to the penitent.
1. The abuſe of excommunication is, when it is pronounced and exacted foure waies.
1. For no iuſt cauſe, as for trifles and ſmall matters, much more for well doing.
2. Againſt thoſe that are humble, and readie to ſhew their repentance.
3. By thoſe that hauehave no power, or authoritie to intermeddle therein. As thoſe that are not Miniſters of Gods word.
4 Careleſly and raſhly, hand ouerhead and in priuate chambers, as it were in hugger mugger.
2. The abuſe of excommunication, in exceſſe of rigour to the penitent, by reiecting them from publique entertainment in the communion of the Church, though they doe relent and humble themſelues, and profeſſe repentance. Or on the other ſide, by receiuing them in for rewards ſake, that ſhew none or but a very ouert and ſlithy kinde of repentance.
Hitherto the direct breaches of this commandement: It is alſo broken,
2. By commiſſion of ſinnes, quite contrarie: Indirectly two waies.
1. By occaſions of falſe worſhip.
2. By appearances of falſe worſhip.
1. By occaſions of falſe worſhip two waies, firſt either
1. To others.
2. To our ſelues.
1. To others.
1. By making or retaining inſtruments of Idolatrie, as Idols and the like.
2. By commending, maintaining, or perſwading any falſe worſhip, much more inforcing vntounto it by commandements, threats or puniſhments.
2. To our ſelues, by familiar ſocietie, leagues, and vnneceſſarie couenants with Idolaters, and an vncautelous venturing vponupon their bookes, or going to their ſeruice.
2. The ſecond way, by appearances of falſe worſhip two waies.
1. By all kinde of allowance by word, or writing, or ſilence when there is iuſt cauſe of ſpeaking, through feare or lucre, or the like, though one in heart meane otherwiſe.
2. By ioyning with them, in the externall acts of falſe worſhip, pretending or intending to keepe his heart to himſelfe, and not to meane as they meane.
Hitherto the ſecond Commandement: the third followes.