Body of Divinity, Book 9 · Chapter 3

Body of Divinity · Book 9 · Chapter 3

p. 767CHAP. III. The second Commandment.

THou shalt not make to thy self any graven Image, nor the likenesse of any thing that is in Heaven above, or in the Earth beneath, or in the waters under the Earth, thou shalt not bow down to them nor serve them. For I the LORD thy God am a jealous God, visiting the sins of the Fathers upon the Children to the third and fourth generation, of them that hate me, and shewing mercy to thousands of them that love me and keep my Commandments.

MOses himself explains this precept, Deut. 4. 15, 16, 17, 18, 19.Herein it differeth from the first Commandment, that commanded the worship of God which is natural, this the worship which is by divine institution. Downams Sum of Divin. Cultus naturalis is that which nature directeth all people to, or which ariseth from the nature of God. This belongs to all reasonable creatures. He that acknowledgeth the…e is a God, will acknowledge that he is to be be believed, feared, trusted, loved and prayed to: this was performed by Adam in Paradi…e and by the Angels in Heaven, Isa. 6. 3. Heb. 1. 6. Cultus institutus, instituted wor…ip …p…nd… on the revelation of the will of God, this was commanded Adam in his innocency, as the Tree of Knowledge of G…od and Evil, and the Tree of Life shew. Natural worship is the chief, instituted worship may be interrupted. A time of worship is Iuris naturalis, the seventh day Iuris positivi. Some in these dayes say all institutions are meer forms, and men may use or not use them at their pleasure according to their light, Qui non est religiosus non est Christianus. Cultus institutus est medium ex Dei voluntate ordinatum, ad cultum naturalem exercendum & pro nov…ndum. indica…tur hujusmodi media omnia à Deo instituta, in secundò praecepto per prohibitionem oppositorum mediorum omnium cultus ab hominibus excogitatorum, sub titulo sculptilis & imaginis, que cum praecipua fuerunt olim▪ hominum inventa, cultum Dei depravantia, aptissimè proponuntur (per Syn…dochen in Decalogo praecipuam) loco omnium humani ingenii commentorum ad cu…um spectantium. Ames. Medul Theol. l. 2. c. 13.Isa 6:3Heb 1:6 This Commandment hath two parts, a Prohibition and a Confirmation. The Prohibition hath two parts, forbidding two things. The first is propounded, Thou shalt not make to thy self any graven Image, nor the likenesse of any thing.

Where is,

1. The person prohibited, Thou] any man whatsoever.

2. The thing forbidden, Making a graven Image] that is, an Image artificially carved with any tool. An Image is the picture or representation of some other thing artificially made of any matter in any form. Likenesse of any thing] is more general, for though every Image be a likenesse, yet not contrarily, and the Lord doth deliver this Commandment so generally to prevent all mistaking. No Image or picture nor any manner of likenesse must be made. Whether it be an Idol or Image, if it be a likenesse, it is forbidden here.

3. Here is the end, For thy self, or to thy self, that is, to the use of any man, it must be understood of religious use for the service of a God, either true or imaginary, or to thy self] that is, of thine own head aaNon facias tibi, intellige, ex tuo capite sine meo expresso verbo ac jussu. Ergò non praescribit sibi legem Deus, quin possit jubere fieri imagines prout ipsi visum fuerit, sicut postea jussit fieri Cberubinos & alias imagines in Templo: sed nobis praescribit legem generalem quam nunquam licet transgredi, nisi peculiare accedat verbum Dei: ex Levit. 26. interpretatio colligitur hujus proecepti, ubi non simpliciter ait non sacies tibi sculptile, sed addit ad adorandum ea. Ergo non simpliciter damnantur sculpturae aut imagines quaevis, sed tantum quae ad cultum solitae sunt proponi. Zanch. de Decalogo, c. 14. Non facies tibi, id est, ex tuo proprio cerebro vel judicio: quamvis enim particula illa tibi alias nonnunquam vel redundat, vel aliam vim habet: hic tamen & redundantiam excludit accuratissimam borum praeceptorum breviloquium, & vanitatem humanarum cogitationum excludi manifestum est ex aliis Scripturae locis eodem spectantibus, ut Amos 5. 26. Num. 15. 39. Ames. ubi supra. Certè Deus leges suas promulgans, nullius violatori tam gravem decrevit poenam, atque secundae; nullius observatori tam ampla proposuit praemia, atque secundae: siquidem praecepti de fugiendis Idolis transgressorum poenam, in tertiam & quartam generationem, ejusdem verò observatorum praemium, in multa posterorum millia derivavit. Nulla etiam Lex est, quam toties Deus repetiverit, atque haec ipsa de Idolis: de quibus cum Exod. 20. commate quinto mentem suam explicuisset, mox versu 22 sensum praecepti iterans, vos, inquit, vidistis, quòd de coelo loquutus sum vobis. Non facietis Deos argenteos, nec Deos aureos facietis vobis. Nec aliud praeceptum Moses moriturus tam altè populi animo impressit, ac hoc de exe…randis Idolis Deut. 4. 15, 16. & 23. v. Sculcet. Serm. de Idol. Vide plura ibid. Vid… Picherel. Dissert. de Imag. babi…a ad fanum Germani, coram Regina matre.Lev 26Amos 5:26Num 15:39Exod 20Deut 4:15Deut 4:16Deut 4:23.

p. 768Thus this part is propounded, it is inlarged by a distribution of things whereof Images or likenesses are to be made.

Of things in Heaven above] meaning the highest heavens, called the heaven of the blessed, and so the Images of God the Father, or God the Son, or God the holy Ghost, and of our Lord Jesus God and man are excluded, as also of holy Angels and Saints, for all these are in heaven.

2. The heavens of the Stars, and so the Image of the Sunne, Moon, Planets, or any Constellation or Starre is condemned. Vide Voss. de Orig. & Progress. Idol. l. 2. c. 4.

3. The inferiour heavens called the Air or place where the Fowls of the heaven flie, so as pictures of feathered Fowls are condemned.

Again he saith, Of things on Earth] here are all men and four-footed beasts living and walking, and all kinde of creeping things together, with Herbs, Plants, Trees, and so all Images of them are blamed.

3. The Waters under the Earth are named, and thereby are signified all manner of Fishes. The waters are said to be under the earth, because God made the earth hollow, that there the waters might be contained, Psal. 104. 6.

And God particularly nameth all these places, besides which there is no other place, that we might fully conceive, that his meaning is to forbid all manner of Images of all things whatsoever, whether of God, of creatures, of what sort and kinde soever. The Gentiles abused the Images of most of all these, Rom. 1. 23.

This is the first part of the Prohibition, the second is, Thou shalt not bow down nor serve them, that is, to any such Image. Quibus verbis omnem omnino cultum, quocunque modo Idolis tribuatur, prohibet. Scultet.

To bow down notes the outward gesture of the body used of men to shew reverence, and is used to denote all manner of reverent behaviours, which either nature hath ordained, or custom of Countreys authorized to expresse respect and regard of things, as worthy of honour and account. Vox Hebraea gestum honoris indicem significat. Grot. in Exod. 20.

To do service noteth all manner of actions to be accompanied with such reverent gestures, the former is a circumstance of service, the later the substance of it.Neque coles victimis, libamine, incenso. Grot. in Exod. 20.Exod 20 So no manner of account is to be shewed to pictures, neither by any outward gesture of body, nor by any kinde of service at all. Zanchy de Decalogoc. 14. doth otherwise distinguish between these two words.

Hitherto the Prohibition, the confirmation is taken from the Lords interest, I Iealous signifieth as much as zealous, or to be moved with a very ardent affection and fervent desire, proceeding either out of love to save the thing untouched which is loved, Zech. 1. 14. & 8. 2. or else of indignation against that thing which deserveth punishment, Exod. 34. 14. Nahum 1. 2. Ezek. 38. 19. and here it is used in both those two senses or significations. Ford on the Corenant See Estey on the Command.Zech 1:14Zech 8:2Exod 34:14Nah 1:2Ezek 38:19am the Lord thy God.

2. From one Attribute of his jealousie. See Exod. 34. 14. Jealousie is that property of a husband or wife whereby they cannot endure that the yoke-fellow should give either their affections or body to others beside themselves, Consortis impatiens, ut mariti, Grotius. It noteth the holinesse of Gods nature that cannot away to have that service which is due to him communicated to Images, or to any other thing with or besides himself, it is love joyned with anger, sith God cannot away with this, we should not practise it.

3. There is an argument from Gods effects of visiting the sins of the fathers on the children to the third and fourth generation, of them that hate him. Visiting is twofold, 1. In love and favour, Luke 1. 58. 2. In displeasure to punish, as here. PunishingbbVerbum vi…itandi alias est mediae significationis, hic in malum ponitur, pro eo effectu qui consequitur irati Iudicis visitationem, id est, pro punitione, LXX. foreign, reddens iniquitatem, hoc est p…nam iniquitatis Patrum in filios, &c. Rivet. i… Exod. 20. See Estey.Exod 20 is the laying of misery upon any one that hath done a fault, proportionable unto his fault. The object of this punishment are the children of them that hate God even to the third and fourth generation, as in the Babylonish transportation.

p. 769Et nati natorum, & qui nascentur ab illis.

For a man may live to see his posterity to the fourth generation, Iob 42. 16. and so see himself punished in them.

So Aquinas 1a, 2ae Quaest. 87. Artic. 8. Kellet. Miscel. lib. 1. cap. 7. and others.Some urge, that if it be righteous with God to leave the world liable to death for Adams sin, then children may suffer temporal afflictions for their Parents sins. Parents may convey an estate to them with a curse. But Pet. du Moulin and Knewstub are of another judgement, alledging Ezek. 28. 20. and so are divers others. Deus pumt peccatum Patrum in filiis non semper, sed tunc solùm, cùm filii imit antur peccata patrum, ut docent S. Patres (Hieron. Chrysost. August.) & Thom. 1, 2. Quaest. 87. Quos sequuntur ferè omnes recentiores, & hoc ipsum indicat Scriptura, cùm ait: His qui oderunt me: Non euim simpliciter Deus dicit, se pun…turum peccata patrum in filiis, sed in tis qui eum oderunt. Bellarm. de Amiss grat. & stat… peccat. lib. 4. ca. 7.Ezek 28:20 Some say the wrath of God descends from fathers to children onelyonly in case the children imitate, and write after their fathers copy; supposing these words [In them that hate me] to relate to the children. But this is expresly against the words of the text, and the examples of the thing: God afflicts good children of evil parents for their fathers sins, and the words are plain and determinate: God visits the sins of the fathers, in tertiam & quartam generationem eorum qui oderunt me, of them, of those fathers that hate me. Doctor Taylor on Exod. 20. 5. par. 1.

The cause moving to punish is the sins of the Fathers. Now God punisheth the sins of the Fathers on the children, by giving up the children to follow or exceed their Parents in sinning, that so he may bring upon them a more full vengeance, to shew his detestation of his Fathers sins. Seeing no man would have his posterity to be plagued, himself must not sin in breaking the former prohibition.

They hate the Lord which do not worship him as he hath commanded them, butFord of the Covenant. after their own fantasies, and after the traditions of men.

God in no other Commandment but the second threatens to punish the sins of Fathers upon the children, because superstitious worshippers of all men are strengthned by the tradition of their Fathers, O our Fathers did thus and thus, Shall we be wiser then our fore-fathers? M. Burrh. on Hos.

A second effect of God is shewing mercy, that is, doing good and helping out of evil, and the object of this to thousands; the promise is opposed to the commination, but is of larger extent. Rabbi Salomon hence observes that the goodnesse of God doth as much exceed his severity, as fifty exceed one, viz. because his severity is restrained to four generations, but his goodnesse is extended to thousands, two thousands at the least. Non mille, sed multa millia: ita ostenditur, quanto largior sit Deus in benefaciendo, quam in puniendo. Grot. in Exod. 20.

Of them that love him and keep his Commandments] Not that pretend to loveJoh. 14. 15, 21. 1 John 5. 3. M. Dod.John 14:15John 14:211 John 5:3 him indeed and shew their love by obedience to his revealed will.

There is a great difference between keeping Gods Commandments and fulfilling his Commandment. Keeping noteth a truth, fulfilling a perfection: This Christ only had; but the truth every Christian must have.

The scope, end and summe of this Commandment is to order us in the solemnIt commands us to worship God by such means, and after such a manner as he hath prescribed in his Word, and is agreeable to his nature, Deut. 12. 30, 31, 32. B. Down. Abstract. D. Wilkins of the gift of Prayer, chap. 19.Deut 12:30Deut 12:31Deut 12:32 worship of God, called Heb. 9. 1. Ordinances of divine service, and usually termed religious exercises. For the constituting of a solemn worship of God three things are required:

1. That it be done with immediate reference to God, and that himself or somethingThis people draw near to me, saith Ieremy speaking of such exercises. in his stead be made the object thereof, and so therein we draw near to him, and he to us.

2. That it tend in the doers intention directly and of it self to the honouring of God and pleasing him, and getting of grace from him, by exercising of some or all the vertues required in the first Commandment.Cultum generaliter appellar… consu…tudo est omnem honorem ab inferiori persona debitum, praestitumve superiori. Chamierus Tomo secundo, lib. 18▪ cap. 1.

p. 7703. That there be a separating of our selves from all other businesses to be wholly and altogether imployed about such acts in which the difference between common and solemn worship doth seem to stand.

Worship consists in three things:

1. There must be a right knowledge and high apprehension of God, the person to be worshipt.

2. A reflexion of this knowledge.

3. An abasement of the creature under the reflexion of this knowledge, Revel. 5. Christ is represented as sitting on a Throne. The people of God are there brought in as compassing him about, they have high apprehensions of the person of Christ, his glory and holinesse. 2. They reflect these excellencies. 3. They abase themselves, fall on their faces, vers. ult.

Every religious exercise or ordinance of divine service hath usually divers particular acts, that be as parts of the whole, and in the orderly uniting of which the whole is accomplished. And whatsoever is done in any such exercise of religion, for the end and purpose of pleasing God, and getting grace from him with respect of conscience to him (as esteeming that he must and will have it so, or else the service shall not be well-pleasing and acceptable to him) this is a part of worship, or of divine Service. For example, a man brought an Ox or a Ramme, a Lamb or such like thing, and presented it to the Priest, he did offer it unto God, and that directly with intention of exercising obedience and faith to God. Likewise this Offering was to be made by a certain person in a certain place, at a certain time, with certain Garments and Rites: So all those observations became parts of this worship; for in these also the intention of the doer was directly carried to God, hoping and purposing by them to please God and exercise faith and obedience, and other graces, as well and as much as by the very offering it self, and accounting the service not to be acceptable to God without them.

The things commanded here are of two sorts:

1. For the performance of divine service.

2. For the preservation and continuance thereof.

For the right performance of divine worship, some things are to be looked unto for the substance and circumstances of it.

For the substance of worship also, some things are required for the

Matter of it.

Manner of it.

For the Matter, some things are required, forThe grounds of worship are these, 1. God will be honoured by all the creatures, he expects honour from them sutable to their nature. 2. The creature in all its worship must have a rule, their service must be reasonable, Rom. 12. 2. Gal. 6. 16. therefore the Lord hath manifested his will to them, Dan. 9. 23. 3. The conscience of the creature must receive this rule, and submit to it.Rom 12:2Gal 6:16Dan 9:23Dan 9:3

1. The Object of the service.

2. The Subject of it, that is, the kindes and parts of it.

For the Object, two things are required,

1. That it be to the true God alone.

2. For the parts that they be such as are prescribe and appointed by the true God.

For the Object, it must be only the true God the Father of our Lord Jesus Christ, which is the maker of Heaven and Earth, the Sonne of God our blessed Saviour and Mediatour, the blessed Spirit our sanctifier, which God hath manifested himself to us in the Scriptures, to him and him only must we tender our worship, which is so essential to worship, that it cannot be true unlesse it be appropriated unto him, according to the words of the Law repeated by our Saviour, saying, Thou shalt bown down to the Lord thy God, and him (alone) that exclusive and confining particle our Saviour addeth by way of interpretation, Shalt thou serve or worship, for so that word which in the original is, Thou shalt serve, Christ rendereth, Thou shalt worship. And great cause that he alone should be worshipped who alone is worthy of worship. Seeing this worship is a solemn acknowledgement p. 771of his Deity we testifie that we esteem him the onelyonly true God upon whom we depend, and to whom we give our selves as servants.

Secondly, This true God must be the object of our worship purely, and by aIt is one of the hardest things in religion to conceive aright of God. Every Nation suited the picture of their gods according to their own genius. clear work of the understanding conceived of in his Attributes and Properties, not represented to the eye, or any way pictured forth or imagined under any visible or sensible form or representation, because there is no possibility of resembling him to the life by any similitude that any man or creature can invent or frame, yea all resemblances fall so farre short of his perfection that it will prove an imbasing of our conceits concerning him to attempt any such resemblance, and therefore Deut. 4. 2. is expresse, telling Israel, that they heard a voice alone in the time that God came amongst them to deliver the Law, and saw no manner of Image or likenesse, and therefore they ought not to corrupt themselves by making any Image or Representation.The Spartaus being a warlike people, painted god in armour. The Ethiopians painted him black. The Heathens misrepresented God, Rom. 1. 23. The Jews likewise, and those in the Reformed Churches misfigure the Divine Essence Idolatry is not only in Images, but in false imaginations of God, men…al Idolatry, unseemly conceits of God are as bad as Atheism, Rom. 1. 25.Rom 1:23Rom 1:25 God is not a body but a Spirit and Essence, a Spirit whose being is every way above all that all creatures can attain and reach to proportionably to the excellency thereof by the most deep contemplation of their minde. And therefore also the Prophets do cry out against the picturing of God or worshipping him under any such form or picture, saying, Whereunto will ye liken me? What similitude will ye make of me? Isa. 48. 18.

The way to cure this evil:

1. Purge your hearts more and more from carnal affections, Psalm. 17. 15. Matth. 5. 8.

2. Beg the assistance of the holy Ghost to raise your apprehensions of the Divine▪ Essence, 2 Cor. 3. 14, 15, 16. The Spirit gives us light, and makes it powerfull to change the heart.

3. Be much in the study of the Scriptures, they are the image of Christ, and he is the image of God, 2 Cor. 3. 18. & 4. 4.

4. Be obedient to divine institutions; God knows what worship is best for himself, Col. 2. 23 Obedience to Gods will keeps up the repute of his Essence. See 2 Sam. 6. 6. Nihil adeo offendit hominum mentes ac simplicitas Divinorum operum. Tertul.

5. Consider your experiences of grace, Exod. 15. 11. Mic. 7. 17. Luk. 1. 46.

6. Often view God in his stupendious works, Psal. 104▪ observe the bounding of the Sea, the hanging of the earth upon nothing, Iob 26. 7. the beauty and motion of the heavens, the order of all the creatures, Hosea 2. latter end. See Psal. 40. 18.

7. When you make use of sensitive things to increase your knowledge of God, you must proceed by way of negation and argument, and not by representation. See Isa. 45. 15.

8. Labour to get a more perfect and clear notion of God, follow on to know the Lord, Hos. 6. 3. Heaven consists much in the vision of God.

For the parts of worship, it is required that they be all prescribed unto us by the written word of God, that he may not have cause to except against us, saying, Who required these things at your hands? For seeing we do them to him, we must from him know whether they will be acceptable unto him, yea or no. HisRom. 6. 17. Dum obtempeperant non obsequuntur: Deo serviendum est non ex arbitrio sed ex imperio. Te…ul.Rom 6:17 own will is the right rule of his own worship, what is not conformable to the rule cannot be true worship. Wherefore the Lord chargeth Israel that they should not adde any thing to the thing by him prescribed, but keep themselves strictly to his appointment, doing alone that very thing which he required without swerving to the right hand or to the left, Deut. 4. 2. Iosh. 1. 7. Prov. 30. 2.

If God had left us without a patern in the wayes of his worship we should have wandered in incertainties; the Heathens by the light of nature knew that there was a God, and that he was to be worshipped, yet they did but grope after him because they wanted a rule of worship.

Humane inventions in matters of worship have been brought inEzek. 20. 30. Deut. 12. 2. 2 King. 12. 3.Ezek 20:30Deut 12:22 Kgs 12:3

1. By Satan, he knows

1. That they take away the glory of worship, that only is excellent which it plenum sui.

2. That they take away the Majesty and Authority of it; God shews p. 772no such Majesty any where as in his Ordinances but in heaven, Revel. 4. 2.

3. That they take away the power of Ordinances, Matth. 15. 6. all the power of Ordinances consists in Gods presence in them.

4. That it hinders their acceptation, Revel. 9. 20.

2. By the Minister

1. A spirit of uncleannesse works in the Prophets, Zech. 13. 2.

2. A great deal of pride, Col. 2. 18.

3. A vehement desire of drawing proselytes after them, Gal. 6. 13.

4. Horrible hypocrisie, Matth. 23. 13, 14.

5. Worldly wisdom and fleshly ends, 2 King. 16. 11.

6. A constant ignorance and idlenesse in them, While they slept the envious man sowed tares.

7. Cowardise, Gal. 6. 12.

3. By the people, 2 Thess. 2. 10, 11. Hos. 5. 11. Amos 4. 5.

Three things about the worship of God are to be considered:

1. The kindes of it, that is (as was before said) certain orders of actions to be performed.

2. The parts of it, that is, each action of each kinde, so receiving the Lords Supper is a kinde of worship, the action of giving, taking, eating, drinking, with the things hereby represented, are parts.

3. There are certain circumstances and solemnities for the manner of celebratingHelps and furtherances in Gods worship are, 1. Necessary and in nature and use the same with the true worship of God instituted by himself particularly, these are unlawful if devised by men, because devised, for the substantial things of Gods worship are to be determined and instituted by him. 2. Meer circumstances and matters of order concerning the method, phrase, external celebration which are not determined by God, therefore no particular is unlawfull which is according to the general rules in Scripture. Balls Trial of grounds of Separat. chap. 3. those parts and kindes: Now the two former must be expressely commanded. The later must not be forbidden nor condemned, onelyonly a thing of solemnity is changed into a part when a religious necessity is imposed upon it, and a spiritual efficacy conceived to be annexed unto it, as appears in the Priests garments in the Law. Thus for example: Prayer is a kinde of Gods worship, the confession of sins, Petition and Thanksgiving for benefits be parts of this kinde of worship, and so are the person to whom, and the person in whose name necessary things for the matter of the worship. But now, whether I pray in such or such a place, whether with eyes lift up or cast down, whether kneeling or standing, whether with mine head covered or uncovered, these are certain points of solemnity▪ as it were adjuncts of the exercise. And here it is sufficient, that I use no such circumstance as is condemned, nor neglect any that is commanded, but if I do esteem it a matter of religious necessity to God-ward, to pray in such a place rather then such, and conceive that my prayers shall be more effectual for my good there rather then elsewhere, not having any such warrant from God, I do now turn the circumstance into a part of worship, and seeing it is not from God, of false worship.

The several kindes and parts of Gods worship, are either Ordinary or Extraordinary.

I. Ordinary,

1. Publick. 2. Private. 3. Indifferent.

First, Publick, such as ought to be usually and onelyonly performed in publick Assemblies of whole Congregations in one known appointed place, as being open and publick professions of our allegiance to God. Such are two alone.

1. Preaching of the Word, which hath two main parts:

1. The Explication and Declaration of any part of holy Writ, or any point of Doctrine contained in holy Writ.

2. The Application of that part of holy Writ or point of Doctrine so contained in Scripture to teach, admonish, exhort, correct, comfort, for which things it is most fit and convenient.

The second publick worship is administration of the Sacraments, that is, of the seals of the new Covenant of Grace, which are two alone,

p. 7731. The seal of ingra…fing into Christs body, called Baptism, where the parts are▪ outward, washing with water, inward, bestowing the bloud of Christ to wash and purge the soul.

2. The seal of our nourishment in Christ, whereof the parts are, outward, on the Ministers part taking, blessing, breaking, distributing bread and wine: on the receivers, taking, eating and drinking bread and wine: inward, certain works of God in giving his Sonne, and of the receiver in receiving him. This is publick worship.

Secondly, Private, two

1. Meditation by ones self alone of the Word of God, or the parts of it inIsaac went out into the field to meditate. any particular matter; the parts of which are, consideration of the truth thereof, and application of the same to ones self.

2. Conference with a few others, which is a mutuall propounding ofThese things meditate and be in them, said Paul to Timothy. mens judgements of any part of Scripture or point of Religion for their mutuall edifying, as Paul went up to conferre with Peter and with the chief Apostles.

Thirdly, Indifferent, which may be done both publickly and privately, yea which must be done both in private by each person and family, and also may be done, and most of them must be done by the whole Assemblies of men professing true religion. These are ordinary which must be of constant and continual practice day by day as occasion serveth, which are four,

1. Reading the Scriptures and good Books, or hearing them read, which is an intentive observing of the things contained in the Word, or such godly Books as tend to make the points of doctrine in the Scripture contained, more plain and usefull unto us.

2. Catechizing, which is a particular teaching the principles of Religion by Question and Answer, necessarily required of all Housholders and Ministers to the young or ignorant people of the Parish. For the Housholders it is apparentDeut. 6. 7.Deut 6:7 in that Commandment, that they should whet these things upon their children; for Ministers, Let him that is catechized in the Word make him Gal. 6▪ 6.Gal 6:6that catechizeth him partakers of all good things: Where catechizing is made a part of the ministerial function of a Pastor in regard of which maintenance is due unto him.

3. Prayer, Pray continually, saith the Apostle; for private prayer, Enter into 1 Thess. 5. 17. Matth. 6.1 Thess 5:17Matt 6thy closet and pray, saith our Saviour Christ; and Mine house shall be called a house of prayer, saith the Lord himself for publick worship.

4. Singing of Psalms, whether Scriptures, or other conformable unto Scripture made by godly men, ones self or others, it is not material, as some think, for so saithCol. 3. 16.Col 3:16 David, Sing unto the Lord a new song; and so saith the Apostle, Edifie your selves with Psalmes and Hymnes and spiritual Songs; the word translated Hymnes signifieth such a Song as is uttered with voice alone, but Spirituall Songs and Psalmes are such as are sung to the tune of any well tuned Instrument of musick, but must be so performed as may be for edification.

And these are ordinary services.

The extraordinary services are such as are to be performed upon particular and special occasions, either publick or private, such are

1. Fasting, which is the setting of an artificial day at least apart to the work of humiliation and reconciliation.

2. Feasting, which is the setting of so much time apart to the work of rejoycing.

3. Vowing, which is a tying of ones soul by Gods name unto Gods self to do, or not to do a thing lawful for his furtherance in godlinesse.

These be all the kindes of worship which God in his Word requireth, and the performance of them each in their place and order is required at the hands of all Gods people by vertue of this Commandment, so that each man and woman stands bound in conscience constantly to perform the publick and private, as God gives ability, and the extraordinary upon such extraordinary occasions as fall out to require the performance of them.

p. 774And so much for the Matter of true Worship. The Manner followeth; which is as carefully to be looked unto as the Matter; neither shall any service we perform be acceptable unto God, further then the manner of performing the …an… is agreeable to his will. Know, four things are required to the right performing of Gods Services in this kinde: 1. Sincerity. 2. Diligence. 3. Faith. 4. Reverence. And when we do worship truly, diligently, faithfully, reverently, then we also worship him acceptably and fruitfully.

For sincere worshipping of God we may learn it by the Apostles denying it ofThe more one fetcheth duties from God immediately, and the more he draws the motives from God immediately, and the more he placeth his comforts in God immediately, the more spiritual and happy he is. some that preached Christ of contention: what we do for a right end, attain…g of grace, and for the right motives, Gods Commandment and Honour, that is done truly; for truth in this case is the agreement betwixt the shews we make and meaning we have.

To the sincere performing of the acts of Worship, three things are requisite:I must not only perform service to God, but for God, Hos. 7. 14. 1. That which sets you awork is your end, Finis movet efficientem ad agendum. 2. The end sweetens, the service finis dat amabilitatem medi…s. 3. One rests satisfied when he hath attained his end▪ in …ine terminatur appetitus efficientis, do you perform duties that you may honour God, Iohn 17. 4. please him, Col. 1. 5. injoy him, Heb. 10. 22. and adde to your own everlasting account. If God be no… your utmost end, he will not be your chiefest good. Hoc desideri… c…lendus est Deus ut sui cultus ipsi …it merces. Augustine.Hos 7:14Hos 7:1John 17:4Col 1:5Heb 10:22

1. That we do it upon a right motive, which must be Gods Commandment, because he requireth us so to serve him, not pray to be seen of men.

2. For a right end, which must be the shewing of our obedience to God, and winning of grace from him according to his promise.

3. With the joyning together of the inward and outward man, the Soul and Body.

The Scripture requireth this in prayer by special name, saying, that God is neer to all those that call upon him in truth; that is, with a true intention to please him, and a true desire to get grace from him. The thing which ought to make a Preacher preach, is, that he may be Gods Instrument in converting and edifying souls, seeing God hath appointed to do this work by the Ministry of men. The thing which should make the people come to Church, is, that by hearing their souls may live, seeing God hath appointed preaching to save men.

When we do in our souls aim at the right end of the several kinds of Worship we perform, seeking to approve our selves to God so in them, that by them we may profit according to his institution, this is Truth.

The second thing is Diligence, which will follow upon Truth, and is joyned with it, for alwaies they go together as the contrary vices, and therefore in the Hebrew one word signifies both negligently and guilefully, in that speech, Cursed be he that doth Gods work negligently.

He that would serve God acceptably, must serve him heedfully, Eccles. 5. 1, 2.See 2 Kings 10. 31. A constant heedlesness in duties is a great signe of an hypocrite.2 Kgs 10:31 Mark▪ 4. 23, 24. Heb. 2. 1, 2.

Reasons.

1. Because of Gods peculiar presence in his Ordinances, Ezek ult. ult. Revel. 21. 3. he is there present, 1. In Majesty, Exod. 40. 34. 2 Chron 5. 14. Isa. 6. 7. the Ordinances of the Gospel are compared to a wedding Feast, Matth. 22. where the King comes in, therefore we are said to come to a throne of grace. 2, In holiness, Isa. 6. 3. Psal. 48. 1. Ezek 45. latter end, Rev. 4. 8. 3. As a Judge, Ezek. 22. 2. Rom. 2. 14. Iob 9. 15, 4. In jealousie, as in the second Commandment, which is quicksighted, Iosh. 24. 19.

2. Look to the rule of all your converses with God, Rom. 12. 1. word-service itIt is not enough to worship God, but we must seek him in worship, Ps. 22. 26. which notes an exact care in serving him.Ps 22:26 may be rendred, as 1 Pet. 2. 2. It is 1. A straight rule, Psal. 19. 7. one may quickly go awry. 2. A spiritual rule, Rom. 7. 12. 3. An harmonious rule, Iam. 2. 10.

3. Consider the evil frame of your spirits that are to walk with God in this rule, 1. There is much enmity in them to every duty. 2. Much inadvertency in the things of God. 3. Looseness and vanity in the thoughts, Ier. 4. 14.

4. God is more honoured or dishonoured in your religious duties, then in all the actions of your lives, there they actively, intentionally, and solely intend his glory, therefore more of their spirits should be laid out in these duties then in all their other actions, Psal. 103. 5.

p. 7755. The Devil is there present, Matth. 13. 19. 1. As an accuser, as of Iob. 2. As an Opposer, Zach. 1. 2. 3. As an Executioner, Isa. 29. 13, 14.

This diligence is a setting ones self to procure to ones self the benefit of the exercise, an indeavour and striving in good earnest to have the graces wrought in us which these exercises are to work.

This Diligence consists in three things:

1. A taking pains to fit and prepare our selves for these Exercises before hand.

2. A due carriage of our selves in them.

3. A due use-making afterwards.

For the first, we must all know that there is a very great natural unfitness in our hearts to perform any religious work, any good work at all; that which is of it self unfit to effect any thing, must be fitted for the work before it be imployed in the same. The heart of the best man is very apt to be out of tune as it were forSee M. Mauto… on Jam. 1. 21. Doct, 1. & 2.Jas 1:21 Prayer, Meditation, hearing; when it is exercised about worldly matters, it is made very unapt to matters of godliness, because it cannot converse in the world in that holy and discreet manner it ought, wherefore it must be new tuned, and that is to be the first pains of a good man, without which his following labour is lost.

This preparation is double:

1. Common to all Exercises of Religion.

2. Proper to some special Exercises.

The common Preparation stands in four things:

1. In knowledge of the Exercise to be performed, both that it is by God required,Examination of our estate is as necessary as our pu…ging from sinne, and the excitation of our affections, 2 Cor. 13. 5. In the Priesthood under the Law there was to be a consecration as well as an offering, Mal. 3. 3, 4. Heb. 9. 14. The main care must be to get the person reconciled to God. Those that discern not their interest in Christ if they had it, and have lost it by returning to folly, 1 Pet. 3. 7. are not to come reeking from their sins, and so rush into Gods presence, Isa. 1. 15. Neither are they wholly to decline Worship, and restrain Prayer. 1. There must be a serious acknowledgement of their sins with shame and sorrow. Psal. 51. 3. Numb. 2. 14. John 1. 2. 2. They must earnestly sue out the former grace and pardon, Psal. 25. 6. & 51. 12. Those who never had assurance must know, 1. That it is comfortable in our approaches to God, the Apostle hath taught us to begin our supplications with our Father, Heb. …0. 21, 22. 1 Tim. 2. 10. 2. Some believers have lesse peace, that they may have more grace. 3. When we cannot reflect upon our actual interest, the direct and du…ful acts of Faith must be more solemnly put forth. 1. Disclaim more earnestly your own personal righteousness, Dan. 9. 18. 2. You must adhere to God in Christ, more closely cast your selves upon God with hope, Psal. 22. 18. 3. It is safe to say I am my beloveds, though we cannot apply Christ to our selves, Psal. 119. 94.2 Cor 13:5Mal 3:3Mal 3:4Heb 9:141 Pet 3:7Isa 1:15Ps 51:3Num 2:14John 1:2Ps 25:6Ps 51:121 Tim 2:101 Tim 2:2Dan 9:18Dan 9:2Ps 22:18Ps 22:3Ps 119:94 and what good he intends by, and how he would have u… perform it. For it is impossible that any man should well worship God in anything, who hath not received convenient information of the nature and use of that thing. No man can pray except he know what it is, to whom to be made, in whose Name, and what good he shall attain by it: Nor reade, nor hear, unless he know the needfulness and nature of these Ordinances. For it is the Word of God by which all things are sanctified, in that our minds are thence instructed of the lawfulness and manner of performing them. This is the foundation which must be first laid to all that follows, to be made acquainted what the exercise is, what good it will bring, how necessarily required, that so a man may do what he does out of this knowledge, and not serve God he knows not with what.

2. A man before he comes into Gods presence about such works must repent of his sins, yea renew his repentance, bethinking himself of the several things which he latest committed, to work a fresh measure of grief in his soul, with a full determination of heart to strive more against them; for God cannot endure to be served with a foul hand. The sprinkling water must be sprinkled upon us, and we must purge our selves from all uncleanness if we draw near to him. So in the old Law they were to wash their clothes after some pollution, and when God came to them to put off their shooes. And that is it which David saith, I will wash mine hands in innocency and compass thine Altar. A man must bring an undefiled spirit; if he will pray, he must work his heart to sorrow, and resolution to amend his late sins, for he cannot be welcome into Gods presence, that is not cleansed from his wickedness, or hateth to be reformed, we must be pure if we will come into Gods presence.

p. 7763. Prayer to God for his blessing must be prefixed to all religious services, for our better inabling thereto, for of our selves we can do nothing, all our sufficiency comes from him who hath promised to hear us when we pray, and to grant our petitions▪ so that without seeking a blessing we cannot expect to finde it; and therefore the Apostlē saith that all things are sanctified unto us by prayer, even exercises of Religion, the Word, the Sacraments, and the like, yea and Prayer too, by praying God first for his Spirit of Prayer. Therefore he that will serve God aright, must first crave his help and grace to serve him.

The fourth and last part of common preparation is by a preconsideration of the exceeding greatness of the Lord before whom we come, and of our vileness, baseness,Have high thoughts of the work aforehand, 1 Chron. 29. 2. take the fi…test opportunity of doing duties, Christ is present in the Ordinances, Rev. 1. 18. 1. As a Speaker, Heb. 12. 25. 2. That he may delight himself in the graces of his people Cant. 8. 1. 3. To execute judgement as well as shew mercy. 2. The Angels are there present, 1 Cor. 11. 10. as your Guardians, Dan. 4. 13. and to delight in your graces, Cant. 5. 2. 3. The Devil is present, Matth. 13. 1. To draw you to evil, 1 Sam. 2. 22. 2. To hinder you in whatever is good, Zach. 3. 1. 3. Comes to steal away the Word out of your hearts, Matth. 13. 19. 4. To aceuse you, Rev. 12. 12. Zach. 3. 1, 2. 5. As an Executioner, expecting a commission from Christ to lay hold on thee, John 13. 27.1 Chr 29:2Rev 1:18Rev 1:1Heb 12:25Heb 12:2Song 8:1Song 8:31 Cor 11:10Dan 4:13Song 5:2Song 5:3Matt 13:11 Sam 2:221 Sam 2:2Zech 3:1Zech 3:3Matt 13:19Matt 13:4Rev 12:12Zech 3:2Zech 3:5John 13:27 unworthiness to come before him, that so we may be rightly affected with the regard of him, Levit. 26. 2. So Cornelius saith, that he and the rest were all there before God to hear what Peter should say unto them, they had considered with themselves that God came to speak unto them, and that they came to hear him; for in what service we do not make account that we have to deal with the Lord our God and Maker, and do not put our selves in minde what a one he is, we shall not carry our selves aright towards him. Abraham said he was dust and ashes when he prayed to God, therefore the Lord hath set down a Preface before the Lords Prayer, acquainting us what a one God is, because by the thinking of him, and striving to bring our hearts to conceive of him as such a one, we should be better fitted to make the requests and supplications following, the heart then must put it self in minde what it goes about, and to whom it tenders a service. I come before the Lord Almighty that hath my soul in his hand, to hear him speak to me, or to speak to him. I draw near to the King of Heaven and Earth, I present my self before his face, let me frame my self so as befits his holy and allsearching eyes. And this is the common preparation for our religious duties. Now special preparation for special services follows to be spoken of; that is, to the Word, to Prayer, to the Sacraments, and to a Vow.

For the Word. The heart is to be framed to a resolution of obeying it in all things, this is the honest and good heart whereof our Saviour makes mention in describing the good ground, concerning this it is that our Lord saith again, If you will do my will, you shall know it. This will give a man a good memory and a good judgement, and the Lord to recompence this obedient resolution will become as he hath promised, a Teacher to the humble; so shall he be taught of God that comes with a firm purpose to be guided by God, and that in all things. Before you come to Church you should spend some time with your hearts, to encline them and bow them to the testimonies of God, and to say unto your selves, I am going to hear what the Lord will say unto me, seeing he is my Maker I will not harden my heart against him, but I will be ready to know what he teacheth, and not gainsay any thing that shall to my conscience appear truth, and I will undoubtedly yeeld to that I know in practice, for it is the word of him that is Lord of the spirits of all flesh; then will the Word be powerful to make us able, when we resolve before whatever it be to be willing.

2. Before Prayer a threefold consideration is necessary, of our special wants, and sins, and benefits, that we may accordingly mention them in our Prayers, The Lord hath promised he will grant us whatsoever we shall ask, we must bethink our selves therefore what be those things that for our present estate we do stand in need of. What sins had need to be pardoned and healed, what benefits continued, or new given, and what we have already to give thanks for, that we may with more earnestness pray when we know for what we will pray. In the next place we must consider of Gods gracious promises that he hath made unto us to help, and of his exceeding mercy, goodness, and power, by which we are sure he is able and willing to help, even of those Excellencies of God which the title, Our p. 777Father which art in Heaven doth offer unto our consideration, but principally Gods promise to hear and accept is to fill our mindes when we come before him as suppliants.

Thirdly, For the Sacraments, the special preparation is,

1. By examining and judging our selves, as the Apostle speaks, that is, a more narrow and diligent search for our estate, and for our particular offences if we have forgotten any, if through carelesnesse or guile we have let passe the sight and acknowledgment of any, that now the old leaven may be cast out. So saith the Apostle, Examine your selves, and again, If we would judge our selves God would not judge us.

2. We must labour to get a good appetite to this spiritual food, to stir up in our selves an earnest hungring and thirsting after Christ and his benefits there. God cals all that thirst to come and eat. As a good stomack is a necessary preparation to our natural meals, so to these spiritual meals is a good desire and longing for the grace there offered, remission of sinnes past, and power to live more blamelesly and holily hereafter. Then when a man hath by special examination and judging himself found out his faults and humbled himself for them, and also hath brought his heart to long for Christ Jesus to be his Saviour, and to save him from the punishment and power of them by his body and bloud, he is now fit to come to the Lords Table.

3 He must meditate on Christs sufferings.

Lastly, For a vow, because this is a very solemn bond betwixt God and us (I speak it not of imposed vows, but assumed) wherein we enter, it behoves us very carefully to weigh the nature of the thing, and our sufficiency for the same, that we may not be rash with our lips to speak before our Maker, which is principally spoken of vowing by Salomon; for better not vow then not perform, for want of which care many men have so intangled themselves, as their vows have been occasion of exceeding much misery unto them, as we have one fearful example for all in Iephta who though he did not so bad as is vulgarly thought (for can any manIephta must not offer her himself but some Priest to whom he must bring her, and he not in any place, but upon the Altar of God. imagine that the newly reformed Church of Israel at that time after so special a blessing could have endured to see Gods holy Altar by any of his Priests polluted with so fearfull an abomination, and so expressely forbidden) yet he procured himself and his daughter great reproach in that he was fain to consecrate his only daughter to God as a perpetual Nazaritesse. Whence followed at least in the opinion of those times a necessity of remaining a Virgin and child lesse, so that his example must warn us before vowing to consider distinctly and seriously what we vow.In vovendo suit stultus, in reddendo impius. Hieron.

Thus we have shewed you what diligence is required before the worship. In the worship is **Take a great deal of heed to your own hearts in the duty least your thoughts vanish, Eccles. 5. 3. Salomon compares the vanity of mens thoughts in services to dreams, where the thoughts are incoherent. 2. Observe in duties the approaches or withdrawings of God from your souls.Eccl 5:3required as great diligence, Rom. 12. 11.

First, With our understanding and thoughts to make them attentive, that we may heed what we do, and apply our thoughts and conceits alone that way, that so there may be an agreement betwixt body and minde. Thus in praying we must mark what it is that we ask, confesse or give thanks for, so that we understand our selves, and be able to approve that we have asked nothing but what we might. In hearing we must listen and attend that we may carry away the Word, and let itSee Matth. 15. 10. & 24. 15. 2. & 3. chapter of Revel.Matt 15:10Matt 24:15Matt 24:2Matt 24:3 not leak, we must binde our mindes to give heedful attention, according to that, Let him that hath an ear hear what the Spirit saith. Hear, O Israel, saith Moses often. Hear, O children, saith David. So in the Sacraments we must mark each action, and busie our mindes in observing the thing signified as well at our eyes in the thing that is outward. When we see the bread, consider of Christs presence and power to nourish; when we see the wine, of his presence and power to comfort; so in the other actions, when we see the breaking of the bread think of his death; when we see the giving, consider of Gods offering him, and so in every action we must serve the Lord with our whole heart, whereof one part is this, observing, attending, marking the action.

p. 778Secondly, We must bring our affections to be so moved as the nature of the exercises requireth, which is that which is commended in the good Iosiah, his heart melted in hearing threatnings, and the Thessalonians received the Gospel with joy▪ in prayer we must be fervent, and in the Sacrament we must bring our hearts to aWe must 1. Practise the good resolutions taken up in the service, keep it evermore in the hearts of thy servants. 2. After every duty we must be humbled for our rashnesse before God, as Iacob, Gen. 28. 16.Gen 28:16 feeling sorrow for Christs death and our sins, and to a joyful remembrance of the great work of our redemption; so it must be a sweet mixture of joy and sorrow, so must we worship God with our whole heart, for then we worship him with our whole heart when our minde and affections are taken up with the matter of his worship, as hath been said, so in prayer, David cried unto God, was earnest about his requests. This earnestnesse of affection is a very necessary thing to make the worship of God we perform acceptable, and this is diligence in the worship. There must also be diligence after the worship in a care to make good use of it, and to observe our growth by it, and to perceive what proceedings we make in godlinesse by all the services we perform, seeing all that we do tends to this end, the Sacrament, Word, Prayer should nourish grace, all to confirm and strengthen the grace of the inward man.

All duties to God must be done with all the faculties of the inward man.

2. With the intention of all the faculties.

The demeanour of the body lies in this, that it is a fit instrument to serve the soul. The Turks worship Mahomet more reverently then Christians the true God, a vain carriage of the body is an evident argument of a vain minde.

2. The soul should be active, the whole inward man, the understanding should be ready to apprehend truth, the will to choose it, the memory to retain it, the conscience to submit unto it, Isa. 58. 5. 1 Cor. 14. 15.

Reasons why the inward man must be active in worship:

1. God will be worshipt according to his nature, Iohn 4. 24.

2. The soul is the man, the main of sinne lies in the soul, Mic. 6. 7.

3. The soul only is the seat of grace, Ephes. 3. 17.

4. The end of all Christian duty is communion with God, he can have no communion with the body.

5. In this doth the glory of all a Christians duties consist, Mark 13. 33. Revel. 5. 8.

6. This onelyonly makes the duty fruitful, the fruit of the duty lies in the activity of it.

After the duties done there should be

1. An impression of Gods holinesse upon us, Exod. 34. 29. Acts 4. 13. a savour of the duties we have done.

2. When we have found out God in a duty, we should ingage our hearts to that duty ever after, Psal. 116. 2. and it should encourage us in all the services God requires, Gen. 29. 1.

3. We should be very thankful to God for every good motion, thought, new discovery, 1 Chron. 29. 13.

The special duties after the Word, Prayer, and a Vow, are these.

After the Word to call our selves to account what we remember, and so to search if it be true, and ponder upon it our selves with a chewing of the cud, and the life of hearing depends on it. This is digesting the Word, this is causing it to take root, this is ingraffing it in the heart, and if we have convenient means of company we ought to conferre of it, and advise together about it, that one may help another, so did the Bereans searching the Scriptures after Pauls speaking the Gospel to them. The next for prayer is as David saith, to wait on God, to look for and continue though we be defer'd, to look for what we have begged, and to observe how it is granted, that accordingly we may be thankfull or humbled, and increase our earnestnesse. When a man prefers a Petition to the King he gives his attendance to see what successe, so must we to God. Our eyes must behold him as the eyes of the handmaids the Mistresse, so that we may be able to see, whether he be angry against our prayers, or condescend to them, and if he do seem angry, yet we may not faint but follow him still: if we have praid against a temptation, we must look for power against it; and if we feel power, rejoyce in God p. 779that gave it, if not pray again, and still wait renewing our supplication: so if we have desired any grace or benefit either temporal or spiritual according to Gods Word, we must not make haste or be heedlesse, but even wait and attend his leisure, as one that is infinitely better and wiser then our selves.

Next for vows, the uses must be, a special care of our vow to fulfill it, for the word is expresse, Thou shalt pay thy vows, and thou shalt not go back if the vow be of things lawful, else we must not stand to it, but with great repentance for the vow perform Gods Commandment rather then our vow.

Thus you have heard of truth and diligence: there are required two things more, Faith,**There must be a faith, 1. That his duties shall be accepted, Gen. 4. 7. 2. In the general rewards of religion, Gen. 4. 8. 3. In the Messiah to come. Reasons. 1. Because faith discern… by a clear light and apprehension, keeps God in the eye. Faith is conversant about God the object of worship, Heb. 11. 6, 27. and discerns the worth of his service, and represents more of priviledge then burden, Psal. 19. 10. & 73. 28. 2. It receives a mighty aid and supply from the Spirit of God, Rom. 8. 26. 3. It works by a mighty principle, love, Gal. 5. 4. It fils the soul with a sweet apprehension of Gods love, love will carry one to a duty that is against the bent of nature, Gen. 34. 19. 2 Cor. 5. 14. 4. Faith discourseth and pleads in the soul with strong reasonings, 1. From the mercies of God, 1. Special, Gal. 2 20. 2. Common, 1 Tim. 1. 16, 17. 2. From the Promises, 1. Of assistance, 2 Cor. 12. 10. Phil. 4. 10. 2. Acceptance, 2 Cor. 8. 11. faith shews the Mediatour, Ephes. 3. 1, 2. Revel. 8. 3▪ 4. 3. O… reward, 2 Cor. 7. 1. & 2 Cor. 1. 4. It sees assistance in the power of God, acceptance in the grace of God, reward in the bounty of God.Gen 4:7Gen 4:2Gen 4:8Gen 4:3Heb 11:6Heb 11:27Ps 19:10Ps 73:28Ps 73:2Rom 8:26Rom 8:3Gal 5:4Gen 34:192 Cor 5:142 Cor 5:4Gal 2:20Gal 2:21 Tim 1:161 Tim 1:171 Tim 1:22 Cor 12:10Phil 4:10Phil 4:22 Cor 8:11Eph 3:1Eph 3:2Rev 8:3Rev 8:42 Cor 7:12 Cor 1:4 which is a believing of Gods truth shew'd in the exercise we perform according to the nature of it, Heb. 11. 4. In praying we must believe that God can and will grant our requests, asking with boldnesse and assurance, When you pray believe, saith our Saviour. When we reade the Word and hear it we must believe that each thing is true, and shall accordingly be performed, both predictions, promises, threats, in the like manner we must believe that God will blesse those his Ordinances to our spiritual good, and in general we must assure our selves that God will accept us in his Ordinances, and bless them to us for our good. Truth aims at the right end, diligence labours so to do them that we may not misse that end, Faith assures us that our diligence shall be prosperous, and so these three things hang together, and fitly, one for the help of another. If the Word be not mixed with Faith, if Prayer, Sacraments, every worship be not so mixed, then it will not be profitable unto us, for the wavering minded shall receive no good.

The last point is reverence, Levit. 26. 2. & 10. 3. which will follow doubtlesse upon the former, indeed this should have been named first. We must worship the Psal. 2. 11.Ps 2:11Lord with reverence, saith David in Psal. 2. and he cals even upon Kings and Princes to have this affection, saying, Serve the Lord with fear. A true apprehension of Gods greatnesse and our own basenesse will work fear.

This Reverence is double:

First, Inward of the heart which is a framing our selves to a special apprehensionWorship is therefore called fear, as we may see by comparing, Deut. 6. 13. Isa. 29. 13. with Matth. 4. 11. & 15. 9. God hath his name in Greek foreign from fear, and the same word foreign signifies both fear and religion, Heb. 5. 7. See Chap. 12. 28, 29. Abraham, Gen. 18. 27. Elijah, 1 King. 18. 42. the four and twenty Elders, Revel. 4. 16. Christ himself, Matth. 26. 33. were reverent in their acts of worship. For publick prayer, kneeling and standing are mentioned, 1 King. 8. 54. The Publican stood, Luk. 18. 13. in preaching the eyes of the hearers should be fastened on the Preacher, Luk. 4. 20. See Neh. 8. 3. at the Sacrament our eyes should observe the Elements as visible Sermons, Exod. 23. 8. Christ read the Scripture standing, Luk. 4. 16. by that he taught how he honoured the Word of God, the same thing is affirmed of the people, Nehem. 8. 5. For that cause that we may shew our respect to the Word of God, we are bare, (saith M. Cartw in his Harmon.) when the Scripture Text is read. Master Hildersam hath the like on Joh. 4. Constantine the Great used to shew much reverence and attention to the word of God preached, so that many times he would stand up all the Sermon while, and when some of his Courtiers told him that it would tend to his disparagement: he answered, that it was in the service of the great God, who is no respecter of persons. See Crak. Epist. Dedic. to his Defence of Constantine.Deut 6:13Isa 29:13Matt 4:11Matt 15:9Heb 5:7Gen 18:271 Kgs 18:42Rev 4:16Matt 26:331 Kgs 8:54Luke 18:13Luke 4:20Neh 8:3Exod 23:8Luke 4:16Neh 8:5John 4 of Gods goodnesse and greatnesse over us, Hos. 3. 5. Deut. 7. 21. Isa. 40. 17. a mixt working of love and fear, love to God and desire to please him, fear lest we should displease. For so reverence seems to be a compound affection of these three. We are still in Gods presence, and therefore should walk in fear of him continually, but we come near unto him even before him, if we addresse our selves to religious services, Psal. 100. 2. wherefore there ought to be a fresh renewing and augmenting of our reverence in such cases.

Secondly, The body must also be reverent before God, and therefore come and worship before the Lord, and bow down and kneel; all worship is termed bowing. In p. 780all services the outward man must be composed in a more stayed, quiet and still manner then in any other exercise, if we kneel it must be reverent, if we stand that must be reverent, if we sit that must be reverent, and what usual outward testifications of submission we would practise before our betters in worldly respects, we must much more practise before God when we draw near to worship him. Thus much for the performing of true worship for matter in regard of object, parts, for manner also in practising diligence, sincerity, faith and reverence.

Concerning performance of Gods solemn worship we have spoken. Now God would that his worship should also be preserved and upheld for continuance of time generation after generation, and that in purity and credit. To this purpose two things are necessary, Church-maintenance and Church government. For without these two things, allowance of means for their livelihood that attend any work, and a due observation of good order by them that are imployed any way in that work, no work or service can have an honourable and respective continuance in the world.

For the first, viz. maintenance, the Apostle saith, Let him that is taught make him that teacheth him partaker of all his goods; and it is Gods will that those should live of the Gospel which preach the Gospel. The Ministers maintenance should be competent, honourable, certain.

For the second, Discipline or Government it concerns 1. The Ministers. 2. The People.

For the Ministers, the Government is to provide fit men for fit offices. 2. To censure those which be disordered in the Ministery. 3. To depose those which be of scandalous life and erroneous doctrine.

For the People, the Discipline is either private or publick. The private consists in 1. Admonition. 2. Complaint. 3. Withdrawing themselves. 4. Acknowledging their offences. Publick, it is 1. Admonition. 2. Excommunication. 3. Receiving in again the penitent.

So much for those duties which are commanded in this second Commandment.Profanenesse is the sin of despising and contemning the true worship of God, setting light by it, accounting it as a thing not at all profitable, and therefore not at all doing it. They call not on the name of God saith the Psalmist. This was the sin of the Priests themselves, Mal. 1. 7, 12. There is, 1. A virtual or habitual intention, when one keeps a purpose to intend. 2. Actual. The causes of actual roving, and the distractions of the thoughts in service, are, 1. Want of love to God and holy things, affection and attention go together, Psal. 1. 2. & 119. 97. 2. A natural weaknesse incident to all Gods children. 3. Want of meditation, their knowledge lies idle and unactive. 4. The curiosities of the senses, Prov. 17. 21. 5. Multiplicity of worldly businesse, Ezek. 33. 1. 6. The devil is most busie then when we are best imployed. 7. Gods withdrawing of his grace, Psal. 86. 11. We should therefore pray to God to unite our hearts to him, and set the heart to seek the Lord, Psal. 57. 7. and watch against the first division, and labour for quick spiritual affections. Consider with whom we have to do, Heb. 4. 13. the weightines of the duty, Deu. 32. 46. and the strict account that we must give for all religious services, Mal. 3. 16. We should keep our hearts from wandering in every duty: 1. In hearing, Jer. 15. 19. Act. 16. …4. …. In Prayer, Matth. 15. 7, 8. Ephes. 6. 18. 3. In the Supper, here the work is only dispatched by the thoughts. 4. Upon the Lords day, Isa. 58. 13.Mal 1:7Mal 1:12Ps 1:2Ps 119:97Ps 119:2Prov 17:21Prov 17:5Ezek 33:1Ezek 33:6Ps 86:11Ps 57:7Heb 4:13Deut 32:46Mal 3:16Jer 15:19Acts 16:4Matt 15:7Matt 15:8Eph 6:18Eph 6:3Isa 58:13 Now we will speak of the things forbidden therein, which are of two sorts, Sins of Omission and sins of Commission.

The sins of Omission are in regard of the performance of Gods worship, and in regard of preserving and continuing it, for performing either in regard of the matter o… manner, and for both either total or partial. The total omission for matter is when we do even altogether neglect the services commanded of God in his Word, or at least the most of them, and that with a kinde of contemning them as fruitlesse and unnecessary, as when men absent themselves from the Congregation, and care not at all, or not usually to come to the hearing of the Word or receiving of the Sacraments, or when they never reade, pray, meditate or use any good conference, thinking these things needlesse, which is the sinne of prophanenesse condemned by the Apostle, when he saith, Heb. 12. 6. Let there be no prophane person amongst you as Esau. Partial omission for the matter, is when one doth these sometimes and sometimes omits them, by starts and sits performing Gods worship, and then leaving them again, either all of them or some of them, which is a degree and disposition toward prophanenesse, as those who would fast for a day, and then after cared no more for Gods service. Total omission for the manner is, when men do wholly neglect that sincerity, faith, reverence and diligence p. 781which is required, making no preparation at all, giving no attention, nor caring at all to have their affections moved, nor at all observing the fruit and benefit they reap by Gods Ordinances, so that they perform the thing it self, they little or nothing regard in what fashion, and so become hypocritical or formal servants of God, either wholly moved by custom and example; or at least by a kinde of superstitious inclination, and so either aiming at credit, and pleasing of men onelyonly, or else misaiming at better things, hoping by the thing done in some form though without all power and zeal to please God, this formal, hypocritical and irreverent worship is to be taxed, when men do the things but alone in outward fashion and carelesly, and for custom and mans sake, not aiming at the true end… which God hath appointed. These are omissions for the performance of Gods worship, there is a fault also in omitting the preservation thereof.

First, By niggardice in not cheerfully allowing of things necessary to uphold the worship of God and his Ministers, tendering such allowance pinchingly and grudgingly if at all.

Secondly, By carelesnesse in Church-Discipline, when there is not due care for the choosing of good Ministers, or rejecting of evil, viz. when offenders are winked at, not admonished, not excommunicated; or in private, when men do not admonish, complain of, or withdraw themselves from scandalous offenders. In a word, when many of these things are either in whole or in part omitted that are appointed, then is this Commandment broken. So that according to the number of duties commanded, so must the breaches of this Commandment be numbred in case any of them be wholly or in part neglected.

Now I come to shew the sins of Commission, that is, the doing of things contrary to the duties commanded, even things that are forbidden.

Sins of Commission are here of two sorts, 1. Direct. 2. Indirect. The former being simply and of themselves sins, the other sins by a consequent, and in some respect annexed to them.

Direct breaches of this Commandment are in regard of performing these Ordinances, and in regard of preserving and continuing them.

For performance here are two things forbidden. The tendering of a false worship, or abasing of the true. False worship is a worship not enjoyned by God, for the measure of Gods worship is the manifestation of his will, wherefore what agrees not with that as being inconformable to the right rule of worship, is worship alone in shew and appearance, that is feigned and counterfeit, like bad coyn not true and right.

Now worship is false in regard of the Object and Parts of it. For the ObjectThe Lord here forbiddeth them to make any graven or molten Image to represent him, and so thereby to worship him. Ford on the Covenant. Therefore those are but poor shifts that Aquinas hath part. 1. Quaest. 25. Art. 3. quòd non prohibetur illo praecepto facere quamcunque sculpturam vel similitudinem, sed facere ad adorandum; unde subdit, non adorabis ea, neque coles. Ibi intelligitur prohiberi adoratio imaginum, quas Gentiles faciebant in venerationem Deorum suorum, id est▪ dam…num. Et ideo praemittitur, non habebis Deos alienos coram me. Images or similitudes are forbidden in the second Commandment, not as objects of worship, wherein the objects of worship are terminated, for all false objects of worship are forbidden in the first Commandment, but as false means of worshipping the true God devised by man, and a false manner of worship also, 2 King. 17. 26, 28, 41. Origenes ad Decalogum distinguit inter imaginem & idolum. Illud ait esse essigiem rei verae, hoc sictae. Sed magis placet distinctio hebraeorum, qui idolum ab imagine solo fine distinguunt: ut cultus idolum faciat. Itaque merito idolanuncupant tam ea, quibus res verae, quam quibus falsae repraesentantur. Alioqui quis non videat simulachra avium, serpentium, quadrupedum, quae Gentiles colebant, …equire idola voeari? quod absurdissimum est. Sapientes pro Deorum symbolis habuerint, at animae plebeae & pro ipsis numinibus coluere▪ Vos…. in Maimon. de Idol.2 Kgs 17:262 Kgs 17:282 Kgs 17:41 it is false▪

First, When the true God himself is intended to be worshipped but under some visible or sensible representation, when I say God set forth by any Picture or Image is worshipped, or when any such Image is used as a means to derive and convey honour unto him by. This was the sinne of the Israelites in the wildernesse **Exod. 32. 4, 5. These be thy gods, O Israel, that is, pictures of that God which brought thee out of the Land of Aegypt. Chamier sent to Co…on the Jesuite these Theses de Idololatria Epist. Iesuit. 1. Religio est cultus debitus uni Deo. 2. Qui eum cultum creaturis tribuunt, eos Ecclesia solet vocare Idololatras. 3. Proinde Papistae sunt Idololatrae qui religiosè colunt Virginem foreign, Angelos, Sanctos, reliquias Sanctorum, item Imagin… Dei, Christi, Sanctorum: & crucis lignum & signum.Exod 32:4Exod 32:5, for p. 782they purposed in their intention to serve that God which brought them out ofCultus divini prophanatio extabat olim multiplex apud Iudaeos, & in pietatem patriam praevaricatio. Ante illam Babylonicam foreign, ab ipso Exodo & egressu ab Aegypto, quemadmodum testantur historiae sacrae, propensi ad Gentilismum, & mor…s vicinarum nationum imitandos, ferebantur. Idola ad insaniam usque, sectabantur: vitulos, Baalim, Astaroth, caetera numinum portenta colebant & purgamenta. Montac. Anal. Exercit. 3. Sect. 1. Vide plura ibid. Cultus nil aliud est, quam obsequium alicui praestitum juxta ejus excellentiam. Cult… religiosus est obsequium supremum, illi soli debitum, qui est principium & Autor tam creationis quam beatificationis nostrae Passim in templis Romanis Deus Pater senis cani portat effigiem, Filius agni, Spiritus columbae: & haec non solum ping…tur ad historiae alicujus significationem, sed ad cultum atque adorationem. Episc. Daven. Determ. Quaest. 18. Religiosores Iudaei ne characteres quidem Planetarum tolerant in suis Calendariis, aut Astronomorum libris, neque c…ras quovis annulo signant. Skikardi Tarich. p. 34. Idololatriam à Chami posteris Ortam dubitandum non est; unde omnes uno ore Scriptores tradunt, primos Deorum cultum Aegyptios esse adeptos. Voss. in Maimon. de Idolol. c. 1. Plutarch a Heathen writer relates that Numa forbad the Romans to make any Image, whereby to represent God; and that for an hundred and seventy years the Romans had no Images of a religious nature. Plutar. in Num…. The wiser sort both of Pagans and Papists worshipped God under the Image, so only faulty in symbolical Idolatry, and breach of the second Commandment, serving the true Deity in a false and forbidden manner, yet the ignorant people amongst them both, were directly guilty of dull downright Idolatry, breaking both first and second Commandment, adoring a false god with a false service. M. Fullers Descript. of Palest. l. 4. What a number of distinctions have the Papists devised for the worshipping of Images. Propriè & impropiiè; principaliter & reductivè; primariò & secundariò; largè & strictè; per se, per accidens; simpliciter & secundum quid; absolutè & quodam modo; merè & non merè▪ mediatè & immediatè, per se & propter se. So Bellarmine. Quo sanctior & spiritualior est in spe…em idololatria, hoc nocentior est. Luther. in cap. 4 ad Galat. Ut Pontificii nunquam sa…is solidè contra Socinianos Divinitatem Christi adstruent ab ipsius cultu religioso, quamdiu ejus tam prodigi erunt in meras creaturas & suos sanctos in Divos & Deos transformabunt, quibus etiam vota nuncupare liceat, quod Dii sint per participationem, ut loquitur Bellarminus l. 3. de Sanct. c. 9. Ita nunquam Sociniani solidè convincent Pontificios Idololatriae & illiciti cultus, in religioso cultu, adoratione & invocatione B. Mariae & Sanctorum demortuorum, quamdiu statuent possibilem esse communicationem illius cultus & potestatis verè Divinoe, alicui merae creaturae, cujusmodi ipsis Christus est. Maresii Hydra Socinianismi expugnata l. 1. c. 17. Vide Lactant. Dav. Instit. lib. 2. de orig. erroris. Estis idololatrae, quotquot estis Papistae: Novo quodam monstrosae superstitionis genere, qui ne… Ethnicisitis, quia Christum profitemini: nec Christiani quia idola colitis. Crede mihi non excusabunt vos in ultimo illo & tremendo examimine, vestrarum distinctionum strophae judicabit Deus non ex placitis Scholasticorum Sophistarum, sed secundum illud illius eujus hoc est praeceptum, Filioli cavete ab idolis. Chamier. Epist. Iesuit. Pet. Cotton. Aegypt, but for the better helping of them in this worship, and to stir up their devotion, they would set up the image of an Ox (a most beneficial creature, whose labour did yield them through Gods blessing the best means of maintenance and living) somewhat to represent God unto them, and to bring his benefits unto their mindes. So Aaron professeth, when he saith, To morrow shall be an holy day to the Lord. This was likewise the sinne of Micah the Ephraimite, he made a Teraphim, and had an house of Images. Teraphim was the Image of a man, …e made this to worship God in and by, for he saith, Now I know Iehovah will blesse me, it must needs be that he purposed to worship that God, of whom he did expect a blessing for his worship, and his mother had vowed the silver to Iehovah to make a graven and molten Image, wherefore this Image vowed to Iehovah must needs be intended to serve Iehovah by. This was the sinne of Ieroboam, who said of the Calves, These are thy gods that did bring thee out of the Land **1 King. 12. 28. See Ainsw. Arrow against Idol. chap. 3. & 4. Vide Voss. de Orig & Progres. Idol. l. 1. c. 3. Psal. 106. 20. See Act. 7. 4. Rom. 1. 23. This very thing the Lord hath condemned, Exod. 20. 23. With me, that is, beside me, God, &c. that is, golden and silver Images or pictures of God. Quod si quaeras, cur illud facietis, repetatur, dicam, voluisse Deum inculcare maximè, ut sibi ab eo delicto caverent, ad quod maximè proni erant. Voss. in Maim. de Idol. c. 3. Pontificii totum secundum praeceptum de imaginibus non colendis omittunt in recitatione Decalogi, ut patet, tum ex officio B. Mariae autoritate Pii 5. reformato, tum ex Catechismo Ledesmae, quasi d… ea re nullum omnino praeceptum dedisset Deus. Rivet. Tract. de Patrum Autoritate c. 5. Vide Pontificiorum crassa & prodigiosa dogmata contra singula Decalogi praecepta. Mort. Apol. Cath l. 2. c. 13, 14, 15. Idolatry is a Greek word compounded of an Idol, which signifieth any similitude, image, likenesse, form, shape, or representation, exhibited either to the body or minde, and Latry, which signifieth service. Ainsw. Arrow against Idol. c. 1. The first Commandment bindeth us to have Iehovah the living and true God for our God, and none other, and forbiddeth generally these four things, 1. The having of strange gods, and not the true, as had the Heathens, Act. 14. 11, 12, 15. 2. The having of strange gods with the true, as had the Samaritans, 2 King. 17. 32. 3. The having of no God at all, as foolish Atheists, Psal. 14. 1. 4. The not having of the true God aright, but in hypocrisie only, Isa. 29. 13. Tit. 1. 16. The second Commandment bindeth to the true worship of the true God, which is only as himself commandeth, and by the means, rites and services that he ordaineth, John 4. 20. to 24. Deut. 12. 32. & 4. 1, 2, 5, 6. Ainsw. ibid. See more there, and Chap. 2. how fast the sinne of Idolatry cleaveth to all, and Chap. 5. of the Idolatry of these times farre exceeding Iero…oams, and Chap. 6. a dehortation from this sinne.1 Kgs 12:28Ps 106:20Acts 7:4Rom 1:23Exod 20:23Acts 14:11Acts 14:12Acts 14:15Acts 14:22 Kgs 17:322 Kgs 17:3Ps 14:1Ps 14:4Isa 29:13Titus 1:16John 4:20–24Deut 12:32Deut 4:1Deut 4:2Deut 4:5Deut 4:6; as if he had proclaimed that he intended to do service to the God of their Fathers, but he thought it convenient to have him represented to them by these figures, and under these Images to have service tendred unto him. And therefore David chargeth the Israelites to have changed their glory, meaning God (who was indeed their glory) into a similitude of a Calf, that is, to have set up an image of a Calf to represent p. 783him by; and Paul saith the same of the wiser Heathen, that they did worship God but not as God, but changed the glory of that incorruptible God into the similitude of a corruptible man, that is, they went about to set out and represent to themselves the glorious maker of all things by sueh base and inglorious pictures, as if there could be any proportion betwixt God and a dead Image, the workmanship of mans hands, which is indeed a great embasing of their apprehension of his Majesty, causing them at last to think as meanly of God as of a thing that could be so set forth, yea this is the sinne the Prophet so findes fault with inIsa. 40. 18. & 25. vers.Isa 40:18Isa 40:25 Gods Name, saying, What similitude will you set up to me? and whereunto will you liken me? And this is the sinne of the Popish Church which they continually commit and maintain, and by which they have so corrupted themselves that they even cease to be the true Church of God, and are turned into a company of spiritual adulterers, for that Church with the wine of her fornications hath made almost all Nations drunken, to whom hath she not conveyed the infection of this foul Idolatry? God must be worshipped under the picture of an aged man, the holy Ghost under the similitude of a Dove, the Sonne of God under the similitude of a man hanging on the Crosse, all foul Idolatries, for seeing that Christ is God as well as man, he is no more to have an Image set up to him then the Father or holy Ghost, seeing the Divinity is not representable, and the humanity without the Deity is not Christ, so that it is nothing but a strong fancy makes men take any picture for Christs picture; for seeing his natural physiognomy is wholly concealed in Scripture, and no approved story hath acquainted us with it, and seeing his Deity is wholly irrepresentible, why should any picture drawn by man be called a picture of Christ rather then of the thief that hanged by him? It must needs be a very dead devotion that a dead picture can provoke.

This is the first falshood of worship for the Object, when the true God is intended as the Object, but under some picture or representation, for God represented by an Image is now become an Idol, seeing the true God hath disavowed all such representing. This is the first kinde of Idolatry.

Another is, When a creature hath these kindes of worship performed to himGal. 4. 8. Idolatry (saith Tertullian) is principale crimen & summus hujus saeculi reatus. It is called abomination, Deut. 27. 15. 1 Pet. 4. 3. Aquin. 2a, 2ae. Quaest. 94 Art. 3. shews, That Idolatry is gravissimum peccatum. S^t Hierom affirmeth, that when Jesus being a childe was carried into Egypt for fear of Herod, all the Idols of Egypt fell down, and all their miracles became mute, which the Prophet Isaiah foresaw, Chap. 19. 1. The general silence of the Devil in his Oracles throughout the world presently upon Christs incarnation is a thing known and confessed by all men. He performed the part of a good Bishop, that finding a vail spread in the entrance of a Church door, wherein the Image of Christ or of some other Saint was pictured, rent it in pieces with these words, That it was against the authority of the sacred Scriptures, to have any Image of Christ set up in the Church. The Theatre of Gods judgements. ch. 25. Idols in Churches are a scandal to …ews, Turks: Idolatry either makes that to be God which is not; or God to be that which he is not. Robins. Ess. observ. 11. Rabbi Moses Ben Nachman, whom they call Ramban, or Gerundensis, saith, Non est tibi, Israel, ultio, in qua non sit uncia de iniquitate vituli, There is no vengeance taken on thee, Israel, wherein there is not an ounce of the iniquity of the Calf. God neither will, nor can, nor ought to be exprest by any Image. He will not Exod. 20. 4. neither can he be represented by any Image, Deut. 4. 15. Isa. 40. 12. Neither ought any Image to be made of him. His Majesty and glory cannot be represented by any visible form, Rom. 1. 22, 23. Quin audeam dicere, eos, qui olim cum cultu Dei idololatriam miscebant, ut disertè extat in posterioris Regum capite 17. 29, 30, 31, 32. eos, inquam, hodie adeo ab omni Idololatria abhorrere, ut in hac parte Iudaeos ipsos superare videantur. Scaliger. de Samaritis, l. 7. De emendat. Temp.Gal 4:8Deut 27:151 Pet 4:3Exod 20:4Deut 4:15Isa 40:12Rom 1:22Rom 1:23 (or any like them) which God hath appointed to himself, and so becomes the object of worship: so Paul to the Galatians defines Idolatry to be a serving of the creature, or of those things which by nature are not Gods. He useth the word serving which utterly overturns that fond distinction of worship and service mentioned by Papists to shift off the blame of this sinne; to serve that which by nature is not God, is flat Idolatry. Now there are divers creatures which have been and are worshipped with the worship due to God or something like it, and coined in imitation of it.

First, Angels, which thing began in the time of the Apostles and is by Paul Col. 2. 18.Col 2:18writing to the Colossians condemned as a base will-worship.

Secondly, Saints departed, which grew into the Church long after by degrees,See Ainsw. Arrow against Idol. ch. 5. p. 27 30, 31. and was rife since four hundred years after Christ amongst many (though not allowed by the authority of the Church-Governours, as after it was) by building p. 784Churches, dedicating Altars and dayes, and offering Incense and the like to these, all which are still in use and practice among the Popish Churches, yea are by them maintained as very devout and profitable exercises, for what more common then Invocation of Saints with them, pretending that they may so honour them as Gods friends? whereas Gods worship is to be given alone to God, if Christ might be heard above the Pope.

Thirdly, The Sunne, Moon and Stars have been worshipped by Heathen men, under a conceit that there were certain spirits rulers of the world under God assistantDeut. 4.Deut 4 to them, whereas they are created by God for the use of mankinde, and do move by their own natural inclination as other things, not by any such external mover.

Fourthly, The pictures of God, Christ, Saints (so supposed to be I mean) have been and are still worshipped, which is the very particular made choice of in this Commandment, to include all other spiritual uncleannesse, as the sinne of adultery in the seventh to include all other bodily filthinesse; for indeed this is the very grostest of all to worship a dead stock, whatsoever shifts men have, as if they did purpose not to worship the thing for its own sake, but for the thing represented by it. Such things Jews and Gentiles did alledge for their excuse, but God rejects their counsels, and saith, in spight of all their denials, that their Idols were gold, meaning and nothing else but gold, and that they worshipped the work of their own fingers, he counted alone the wood or stone served, what ever they dreamed of a further Deity represented. And this Idolatry also the Church of Rome maintaineth, and hath by her tyranny thrust upon all these quarters of the world at such times as she had somewhat established her usurped Supremacy.

Lastly, The Devil personally hath been and is worshipped by services invented by himself of Witches and Sorcerers, to whom he did appear in bodily shapes, which is of all Idolatries the most searfull and hainous, because here Gods professed enemy is openly set in his place and room.

And thus much for the falsnesse of worship in regard of the object; now it may be also for the kindes and parts, that is, when any action or actions are performed to the pleasing of God and working of spiritual grace in our selves, that God hath not assigned in his word for that end, which is to worship God after the commandments of men, which the Apostle forbids, Tit. 1. saying, That men must not give heed to the commandments of men which do subvert the truth. The same thing is by him condemned under the name of will-worship **Col. 2. 18. Voluntary religion. Superstitio à superstando, non quasi Deus verus vero cultu nimium coli possit: sed quia ad materiem cultus accedat, quod eum corrumpat. Voss. de Orig. & Progres. Idol. l. 1. c. 3. Superstitio est cultus indebitus praeter verbum Dei. Zan…h. Superstitiosi vocantur non qui filios suos superstites optant (omnes enim optamus) sed aut ii qui superstitem memoriam desunctorum colant, aut qui parentibus suis superstites, colebant imagines corum domi tanquam Deos penates. Lactant. Div. Instit. l. 4. de vera sapientia. Vide plura ibid. See how great a sinne superstition is in M^r Cawdreys Preface to his Superstitio superstes, and in the book it self. The Pharisees in Christs dayes were great pretenders to holinesse, but they corrupted the worship of God. Corruption in worship provokes God, 1. To depart from a people, Ezek. 8. 3. 2. To destroy them, 2 Chron. 7. 20. The divine worship of the Heathens and Papists in the Temples is of so near affinity that Ludovicus Vives confesseth there cannot any difference be shewen unlesse the Papists have changed the names and titles. The Popish Purgatory agreeth with the Heathen Purgatory mentioned in Plato and Virgil. The papistical manner of consecrating Churches and Church-yards fully imitateth the Ceremonies of the Pagans when they consecrated their Temples and Temple-courts or yards, described by Alexander ab Alexandro. Their sprinkling of holy water is mentioned in the sixth Satyre of Iuvenal, and Sozomen calleth it a Heathenish Ceremony. The whole …warm of Friers or Monks first began among the Heathen, as at large appeareth by learned Hospinian.Col 2:18Ezek 8:3Ezek 8:22 Chr 7:20, for what I do out of a religious conscience to God, with an intention I mean to please and honour him thereby, and hoping to win grace to my soul, by that I in my minde intend to worship him, and if there be no other warrant for this but my own will, this is now to serve God after the precepts of men which he cannot endure. And with such will-worship the Church of Rome abounds, they have their vows of canonical Obedience, Chastity, Poverty, and a number more; it is our great happiness that we are delivered from the bondage and slavery of them.

Thus you see the false worship forbidden; now follows the second branch of things forbidden in regard of the performance of Gods solemn worship, which is p. 785the abuse of the true worship, and that worship of God is abused both in the matter and manner of it.

First, For the matter, by taking away any of those parts from any kinde of worship which God hath commanded to be performed; as for example, the Church of Rome hath taken away the Cup from the Sacrament, and so maimed the Seal of Gods Covenant, yea they have taken away the reading of the Scripture in private altogether, and will not suffer men to exercise themselves therein; and they have taken away the whole power of the Scripture, in subjecting it to the Church, and not the Church to it, and in causing it to be read in an unknown tongue.

Secondly, by adding any part of worship unto those which God hath appointed; as for example, to the Sacrament of Baptism they adde oyl and Spittle, and the sign of the Crosse **Papists give a stone or wooden crosse the right hand as they go or ride by, some also put off their hats: the Crosse is not medium cultus. The Papists invocate this sign, Per crueis signum fugiat hinc omne malignum; per idem signum salvetur quodque benignum. Bellarm. do imag. c. 19. & 20. calleth it, Signum sacrum & venerabile, & signum crucis adoramus. Vide Aquin. part. 3. Quaest. 25. Art. 4. See Parker of the Crosse, chap. 1. Sect. 10. and elswhere. They account it among the most precious reliques, and not only the whole, but every piece thereof, they adore it, salute it, pray unto it, and trust therein for salvation crying, O Crux, ave spes unica, hoc passionis tempore, auge pt̄is justitiam, reisque dona veniam. Hail, O Crosse our only hope in this time of passion, increase thou to the godly righteousnesse, and unto sinners give pardon. Yea the very sign of this Idol made in the air, upon the fore-head, or over any other thing, is sacred and venerable, hath force to drive away Deviis, and do many like feats. Ainsw. Arrow against Idol. ch. 5., I say, added these things, because they have not appointed them as matters of meer Solemnity or Order, but as matters of Religion, profitable to the Soule and needfull in conscience to God.

So much for the abuse of Gods worship in the matter thereof: it is abused for the manner,

First, When it is performed hypocritically, meerly out of fashion, and out of a desire of winning credit and good estimation from men; yea, or out of a conceit of meriting and deserving at Gods hand, for this last conceit is as false an end of worship as the former, and the aiming at it no lesse hypocritical, because I neither intend to shew subjection unto God, nor to gain grace, but in the one to win credit, in the other to binde God to men, and make him as it were in my debt. So the Pharisees were hypocritical both wayes, for they did all their things to be seen of men, and yet withall they hoped to get salvation as by desert for the work sake done, as it appeareth in the proud Pharisees prayer: and Paul confesseth as much of himself, when he saith, that the things which before were gain to him, meaning in his conceit such as would bring him to heaven, now he renounceth, to relie wholly upon Christ, and to be found in him.

Secondly, When it is performed in formality, the outward thing done without any care of preparation, attention or affection, only with some outward gestures and behaviours, carrying a shew of these things, such as was the service of the Jews in their sacrificing, I mean the hypocrites among them, and such is all the religion of the Popish Church in publick, where all is done in an unknown tongue, and such is the worship of our dissembling time serving Protestants, which care for nothing but the very outward act, look to nothing else, and have an hope that that shall serve their turn to bring them to heaven.

Lastly, When it is performed rudely, irreverently, carelesly, with an open manifestation of contempt and neglect, which is one of the worst abuses for the manner of all other.

These be sins in regard of performing Gods worship, when it is ill performed for matter and manner. Now those things follow which are forbidden in regard of the preserving of it, which are

First, Sacriledge, that is the turning of holy substance and wealth to commonRom. …. and prophane uses. There must be some things holy, else there can be no sacriledge.

Next follows the abuse of Church-Discipline, and that is in regard of the Ministers and people. In regard of the Ministers four-fold.

p. 786First, When a false Ministry is erected and set up in the Church of God. A Ministry is nothing else but a relation to certain spiritual actions tending to the souls good directly (for we speak of Ecclesiastical Ministry) binding some man upon whom that relation is put to the constant attendance upon those actions: Now when men are appointed to such actions which have no warrant out of Gods word, neither are indeed profitable for the soul, this is a false Ministry. Such is the Ministry of the Church of Rome, where men are appointed to say and sing the Word, Psalms and Prayers in an unknown tongue, a service unhallowed not ordained of God; so when men are appointed and assigned to offer a propitiatory Sacrifice for quick and dead, that is, as they call it, to celebrate Masse, for Christ never appointed a sacrificing Ministry in the New Testament, nor any other Sacrifice but the Sacrifice of prayers, thanksgivings, alms, and of our selves: And this is the first abuse of Church-Discipline.

The second is, When those that are not Ministers are allowed to intermeddle in ministerial functions, and actions proper to the Ministers, that is, to men set apart by a known and publick order to give attendance unto some Ecclesiastical function: As for example amongst us, once women were admitted to baptize, and so if any do take upon him to preach or administer the Sacrament that is not admitted to the order of the Ministery: This is a great abuse of Church-Discipline, and to joyn with such, knowing them to be such, is a sinne.

A third fault in the Church-Discipline for the Ministery is, when wicked, erroneous, scandalous men are let in, and suffered to abide in, yea or any without due care of trying them, for Timothy was to lay hands upon none rashly.

A fourth fault is, when good and able men are either kept out or thrust out for things of no moment.

And these be the abuses of Church-Discipline in regard of the Ministry: The abuses of it in regard of the people follow, as

First, In the Governours publickly, when either Excommunication is abused, or when too much rigour is used toward the penitent. Now Excommunication is abused three wayes, 1. When it is put into the hands of too few, especially such as have nothing to do with it, which was the fault amongst us formerly, for the Chancellour or Official, or his Deputy, as the Deputy of the Bishop, took all the matter upon him, some Ministers names (though not the Pastour to the offender) being set to alone as a cipher for fashion sake. This being a chief part of governing the Church, belongs to the Pastours of the Church. Paul did not himself excommunicate, but appointed that the Corinthians should excommunicate the incestuous person. Indeed he did deliver Hymeneus and Alexander to Satan, as it seemeth himself, but this was because they themselves were Pastours, and so would not excommunicate themselves, or taking upon them to be teachers of the Church at large, were not to be medled with by any particular Governours of any particular Church. But if the Apostles did alone do this in regard of their supereminent Authority, it follows not that others may do it now; for in this unlimited and supereminent power the Apostles were not to finde any Successours, because they had no Successours in the eminency of Gifts, without which such Authority must needs prove mischievous in any one mans hands.

Secondly, Excommunication is abused when it is pronounced against men for small and trivial offences, to pronounce a man a child of the devil, and out of the state of grace, because he will not pay a small summe of money for a fee, or because he forgets to appear at the Court-day, or for such toyes; but most of all it is abused, when it is pronounced against men for well-doing, as it was against the blinde man, and as Diotrephes abused it against those that would receive Iohn the ApostleJohn 9.John 9 and his Epistles; as often heretofore amongst us it was abused against those that refused rashly and unadvisedly to swear, when they were willed so to do, and against those that went to hear the Word preached abroad, when they had it not at home, and the like.

p. 787The last abuse of Excommunication is, when it is done privately before one or two, before the Judge and his man, or his mans Deputy: so the most solemn Censure of the Church is denounced against a man, no man knowing of it.

So much for the abuse of Church-Discipline in regard of Excommunication; now it is also abused in regard of too much rigour to the offendor, when upon his repentance he is denied to be received in again to the Church; which was the fault of some few men in austerer times, or when too much bodily exercise of humillation was cast upon them, as a penance to last seven yeers, and the like; this was to turn sound repentance into an outward form, for so soon as ever the penitent did shew sound humiliation, and sound purpose of amendment, after some convenient time of his trial, lest he should be swallowed up of grief, he should be taken into the Church again, as a member of it.

Now the private Discipline pertaining to every man is abused,

1. By contemning and setting light by the Censures and Admonitions of the Church, which if they be rightly passed they are terrible, and should not be despised.

2. A free conversing with offendors and sinners that are scandalous, and having familiarity with them. Indeed the natural bonds betwixt Father and Mother, Master and Servant, Prince and Subject, cannot be dissolved by any wickedness, no nor by Excommunication, but the bonds of familiarity are so far as may be without neglect of duty in regard of these places. A Father must keep his child though excommunicated, and not suffer him to perish, a childe his father, and so in the rest; but familiarity, loving and kinde society, even in such cases is to be denied, and where these bonds are not, so much as may be all society, but to converse with them, be merry with them, play, eat and drink with them that are notorious offendors, chiefly excommunicate, is a great offence against God, and endangering of ones self to infection by them.

Lastly, Obstinacy against Church-Discipline and publick or private admonition, viz. a refusing to confess ones fault, and to shew publick repentance for publick sins, private for private, is a great disorder, which was the offence of the incestuous2 Cor. 12. 21.2 Cor 12:21 person at the first, for he stood in his sin, and cared for no reproof. And Paul blames those of the Corinthians that being admonished by his betters, had not repented of their fornication, drunkenness, he must needs mean of publick repentance for their known offences in this kinde, because if they had been private, he could not have told of them, and whether they had in private repented or no how could he tell; but yet it is sure there is no true private repentance when men are not willing to shew it publickly in such case. On the other side he greatly praiseth them, because they had received Titus sent by him for this purpose, with much fear and trembling, and so consequently with all obedience had submitted themselves to his admonition, to do any thing he required for the giving of the Church satisfaction in regard of their offences, 2 Cor. 7. 15. These be the sins condemned in this second Commandment directly, now indirectly some things are forbidden also not for their own sakes, but for some evil consequent that may follow upon them. As 1. All occasions of Idolatry and Superstition to our selves and others, for what is of that nature will in likelihood draw both our selves or others to great sin, though it be not simply a sin, yet it is in that respect sinful, and therefore cannot be done without sin, unless some other greater respect countervailing that evil consequent, come betwixt to take away the sinfulness of it.Imagines primò inter privatos parietes usurpatae gratitudinis ergo, teste Eusebio, postea in templa etiam introductae memoriae causa, tandem degenerarunt in adorationis objectum. Chamierus. See D^r Hill on Prov. 23. 23.Prov 23:23

Now such occasions of Idolatry are these principally:

1. Keeping of Idols, that is to say, of Images and Pictures which have formerly been worshipped, or at least have been by superstitious persons made for that end and purpose, this is bad if it be in private places, because a man doth not know who may come thither hereafter, and so what mischief may be done; but worst of all when these are suffered to stand in publick or religious places, though the purpose of those which suffer them to stand there, be not, that they should serve for worship, but onelyonly for historical and memorative use. For the nature chiefly of the common sort of people being strongly inclined to Idolatry, and we so much desiring to have our senses pleased in the Worship of God, it shall be very hard and p. 788almost impossible that such things should stand long without being worshippedVetus concilium Elibertinum decrevit, ne quid, quod colitur à populo, pingeretur in templis. Vetus pater Epiphanius ait esse horreudum nefas, & non ferendum flagitium, si quis vel pictam, quamvis Christi ipsius imaginem, excitat in Templis Christianorum: isti imaginibus & statuis, quasi sine …llis religio nulla sit, omnia templa sua, at que omnes a…gulos comple…runt▪ Mocket. Apol. Eccles. 4. Altingius in his Exegesis of Anglic. The Augustane Confession, p. 94. saith Images are by no means to be tolerated in Temples. Vide etiam controv. de caeremon. tertiam. Iud…i hodie à Christiana religione al…nores sunt quod vident in Templis Papisticis ad cultum prostare sculp…lia. Hu…t Iesuit▪ pars secunda de natura Eccles. rat. …er…a. Imagines Pontificiorum, quibus exprimere voluit S. Tr…nitatem, cum pingunt vel unum virum cum tribus vultibus, vel virum bicipit…m, au… bifrontem, addlié columbá, vel Patrem depingunt effigie viri senis, Filium invenis, vel agni, & Spiritum Sanctum columba▪ non tantum incptae & monstro…ae, sed etiam Deo ignominiosae sunt & contra expressum Dei mandatum efformantur, atque haben…ur. Hominius Disputat. 37. De imaginibus. Deut. 4. 15. As if he should have told them, that he on pu…po…e did not appear to them under any visible form or similitude, least they should represent him by that form, and under it worship him, which he so much warneth them of in that place. Mr. Shermanes Greek in the Temple. Vide Grotium in loc.Eccl 4Judg 1Deut 4:15 of some at least, without being made instruments of worshipping God or Christ in or by them. Wherefore S. Iohn wisheth, as babes beware of Idols, not alone of Idolatry, but of Idols, because from having Idols, to worship them, or God by them, it is a very easie step; wherefore the godly Iews did demolish Idols, and were commanded to do so, and so I suppose ought all Magistrates and Governours to do in the place where they have power.

A second means of occasioning Idolatry, is familiar society, leagues of amity and friendship, and mutual help, (for leagues of peace with such are lawful) especially joyning with them in Matrimony, which was the fault of the Iews in the time of Neh…miah, and which was the beginning of Solomons great **Aaron errantipopulo ad Idolum fabricandum non consensit inductus, sed cessit obstrictus: …ec Solomonem credibile est errore putas…e idolis esse serviendum, sed blanditiis foemineis ad illa sacrilegia fuisse compulsum. Aug. de civit▪ Dei. l. 14. c. 11.fall, for though the commandment of not marrying with the people round about, were in that respect Jewish, as it did make a nullity of the marriage, yet now also to be unequally yoked with Idolaters as well as any other Infidels, cannot be warrantable neither for man nor woman.

A third occasion of Idolatry, is furnishing Idolaters with means of their false worship, as making Idols for them, printing their idolatrous books, or any thing like to this, by which they are furthered in their abominations. These are occasions of Idolatry.

Now appearances are chiefly two:

1. To be silent and hold ones peace, and not manifest a dislike of their deeds when occasion serves, for hereby he strengthens the hands of the offenders, as if he did not dislike his ill practice.

2. To joyne with them outwardly for fear or the like respects, though inwardly a man dislike of their wickedness and folly, as it seems Solomon did alone go with his wives for fashion sake to their Idol-Temples, though after he might in likelihood have been drawn further. And such was the offence of those that would in Corinth go to the Idols Temples and sit among their old acquaintance in their idolatrous Feast, eating and drinking with them, trusting that this was no fault because they knew an Idol was nothing in the world, which yet Paul doth blame in them, as having communion with Devils in so doing. And such is the case of those that will needs go see Mass, and there carry themselves in all reverent so…t as if they liked all, when inwardly they condemned them.