1. The obligation we are under to observe, or attend upon, such
religious worship and ordinances as God hath appointed. Religious
worship is that whereby we address ourselves to God, as a God of
infinite perfection; profess an entire subjection and devotedness to him
as our God; put our trust in him for a supply of all our wants, and
ascribe that praise and glory, that is due to him, as our chief good,
most bountiful benefactor, and only portion and happiness.
As for the ordinances, our attendance on them depends on a divine
command, to which God has annexed a promise of his gracious presence,
whereby our expectations are raised, that we shall obtain some blessings
from him, when we engage therein in a right manner, in which respect
they are instituted means of grace, and pledges of that special favour
which he designs to bestow on his people. This is that which more
especially renders a duty enjoined, an ordinance. Accordingly our
Saviour says, _Where two or three are gathered together in my name,
there am I in the midst of them_, Matt. xviii. 20.
Now these ordinances are either solitary or social; such as we are
obliged to perform in our closets, chap. vi. 6. in our families; or in
those public assemblies where God is worshipped. These are particularly
mentioned in this answer; and they are prayer, thanksgiving, reading,
preaching, and hearing the word, the administration and receiving the
sacraments; to which we may add, praising God by singing; all which will
be insisted on in a following answer, and therefore we pass by them at
present, and shall only observe; that as these are duties which are
daily incumbent on us, so there are other duties or ordinances, which
are only to be performed as the necessity of affairs require it; such as
religious fasting, whereby we express public tokens of mourning and
humiliation, and perform other duties agreeable thereunto, when God is
provoked by crying sins; or when his judgments are upon us, and our
families, or the church of God in general. Thus the prophet Joel, when
speaking concerning several desolating judgments, which Israel was
exposed to, commands them _to sanctify a fast, call a solemn assembly;
and to weep between the porch and the altar; and say, spare thy people,
O Lord, and give not thine heritage to reproach_, Joel ii. 15, 17. This
is not to be done at all times, but when the providence of God calls for
it. Therefore we have no warrant for the observation of annual fasts;
when that which was the first occasion thereof, is removed; much less
for those weeks of fasting which the Papists observe, which they call
Lent; for which, no sufficient reason can be assigned why it should be
observed at that rather than any other time of the year. And their
fasting on certain days of the week cannot be vindicated; much less
their doing this without joining other religious duties to it, or their
abstaining from some kinds of food, while they indulge themselves in
eating others that are equally grateful to the appetite; which is a
ludicrous and superstitious way of fasting.
Again, another occasional duty or ordinance is, our setting apart time
for thanksgiving to God for deliverances from public or national
calamities, or those which more immediately respect ourselves and
families; in which those religious duties are to be performed, that tend
to express our spiritual joy and thankfulness to God, who is the Author
thereof, and at the same time, we are to pray, that he would enable us
to walk as such who are hereby laid under renewed engagements to be his;
thus the Jews observed some days of thanksgiving for their deliverance
from Haman’s conspiracy, Esth. ix. 20, _& seq._ And this is to be
religiously observed, wherein it differs from that carnal joy, which is
generally expressed by those who receive mercies, but do not give glory
to God, the sole Author thereof.
Moreover, besides these occasional ordinances, there is another
mentioned in this answer, namely, vowing to God. Thus the Psalmist says,
_Vow, and pay unto the Lord_, Psal. lxxvi. 11. which either, more
especially, respects their entering into a solemn obligation, or promise
to give something that was to be applied to the support of the public
and costly-worship which was performed under the ceremonial law; upon
which account it is said, in the following words, _Bring presents unto
him_; or it may be considered as to what concerns the moral reason of
the thing, as including in it our resolution to set apart, or apply some
portion of our worldly substance, as God has prospered us in our secular
affairs, to the maintaining and promoting his cause and interest in the
world. And we ought, at the same time, to devote ourselves to him,
whereby we acknowledge his right to us, and all that we have. Thus the
apostle says, concerning the churches of Macedonia, not only that they
devoted their substance to God, but that they _gave themselves_, also
_unto the Lord_, 1 Cor. viii. 5.
This does not include in it our resolution to do those things that are
out of our own power; or, that we will exercise those graces that are
the special gift of the Spirit of God, but rather a dedication of
ourselves to him, in hope of obtaining that grace from him which will
enable us to perform those duties, which are indispensably necessary to,
and inseparably connected with salvation. This is such a vowing to God,
as will not have a tendency to ensnare our own consciences, or detract
from his glory, who is alone the Author of all grace; nor does it
contain in it the least instance of presumption, but it is a duty which
we ought to perform by faith, to his glory and our own edification.
And to this we might add another ordinance, mentioned in this answer;
namely, swearing by the name of God; which, as we have elsewhere
expressed it, contains a swearing fealty to him, and our consecrating
and devoting ourselves to him[208]. And as to what respects swearing, as
it is a religious duty to be performed in subserviency to civil duties,
we shall have occasion to speak of that under the third Commandment; and
therefore we pass it over at present, and proceed to consider,
2. That these, and all other religious duties or ordinances which God
has enjoined, are to be kept pure and entire. As we are not to cast off
the ordinances of God in general, so we must take heed that we do not,
while we perform some, live in the neglect of others; for that is not to
keep them entire. Thus private duties are not to shut out those which
are social in our families or the public assemblies; nor entrench on
that time which ought to be allotted for them; and, on the other hand,
it is not sufficient for us to worship God in public, and, at the same
time, cast off all secret duties. This reproves the practice of some
modern enthusiasts, who pray not, unless moved by the Spirit, as they
pretend; and deny their obligation to observe the ordinances of baptism
and the Lord’s supper.
Moreover, as we are to keep the ordinances of God entire, we are also to
keep them pure; that is, to allow of, or practise nothing but what is
warranted by the rules which God has given us in his word, in opposition
to those who corrupt his worship, by intruding those ordinances into it
which are of their own invention; and pretending, that though God has
not commanded them, yet the service which we perform (which can be no
other than will-worship) will be acceptable to him. This leads us,
II. To consider the sins forbidden in this Commandment. The general
scope and design hereof, as to what concerns the negative part of it, is
God’s prohibiting all false worship, either in our hearts, outward
actions or gestures, whereby we adhere to our own imaginations rather
than his revealed will; which is the only rule of instituted worship.
The things forbidden in this commandment may be reduced to three heads;
1. A not attending on the ordinances of God with that holy, humble, and
becoming frame of spirit, that the solemnity of the duties themselves,
or the authority of God enjoining, or the advantages which we may expect
to receive by them, call for. When we do not seriously think what we are
going about before we engage in holy duties, or watch over our own
hearts and affections, or else worship God in a careless and indifferent
manner, in which case we may be said to draw nigh to him with our lips,
while our hearts are far from him.
2. We farther break this commandment, when we invent ordinances which
God has no where in his word commanded; or think to recommend ourselves
to him by such gestures, or modes of worship, which we have no precedent
or example for in the New Testament; this is what is generally called
superstition and will-worship. Thus we read in the degenerate age of the
church, that _the statutes of Omri were kept, and the works of the house
of Ahab_, Micah vi. 16. as intimating that false worship which was
practised by them. And here we cannot but observe, that there are many
things in which the Papists are chargeable with superstition and
will-worship, if not with idolatry. As for instance,
(1.) Their worshipping the bread in the sacrament, as supposing it to be
the real body and blood of Christ, and not barely the sign thereof;
understanding the words of our Saviour, in which, in instituting this
ordinance, he says, _This is my body_, Matt. xxvi. 26. in a literal
sense; whereas it ought to be taken in a figurative. Again,
(2.) Their lifting up the bread in the sacrament, pretending that this
is a real offering of Christ, and, at the same time, the people being
obliged to shew all possible marks of sorrow; such as beating their
breasts, shaking their heads, &c. as though they really saw Christ on
the cross; whereas it is a profaning the Lord’s supper, to say that
Christ is really and visibly offered therein by the hands of the priest;
which is contrary to what the apostle says of his being but _once
offered to bear the sins of many_, Heb. ix. 28.
(3.) They use several superstitious ceremonies in baptism, which have,
indeed, a shew of religion, but want a divine sanction, and are no other
than an addition to Christ’s institution. Thus they use spittle, salt,
and cream, besides the water with which the child is to be baptised, and
anoint it with oil, and use exorcism, commanding the unclean spirit to
depart out of it, and signing it with the sign of the cross; at which
they suppose the Devil to be so terrified, that he is hereby obliged to
leave it, being by this means, as it were, frighted away. But the
principal reason they give for their adding this ceremony to Christ’s
institution, is to signify that the child is hereby obliged to fight
manfully under Christ’s banner; which obligation is neither increased
nor diminished thereby; and it is a sign which he makes no mention of.
(4.) Their frequent crossing of themselves, as a preservative against
sin, and a means to keep them from the power of the Devil, and to render
their prayers acceptable in the sight of God.
(5.) The splendor and magnificence of their churches, and especially the
shape and figure of them, as accommodated to that of Solomon’s temple,
and their situation east and west; and also their bowing to the altar,
which is placed in the east; for which there is not the least shadow of
argument in scripture, nor example in the purest ages of the church.
(6.) The ludicrous and unwarrantable ceremonies used in the consecration
of churches, and the reverence that every one must shew to places thus
consecrated, though it be not in the divine worship. And to this we may
add, that there are many superstitious ceremonies in consecrating all
the vessels and utensils that are used in their churches; yea, the very
bells are baptised, or, as they express it, consecrated that so the
Devil may be afraid of the sound thereof, and keep his distance from
those places of worship in which they are fixed; which charms can be
reckoned no other than the sport of the powers of darkness, or looked on
by them with contempt.
(7.) They ascribe a divine, yea, a meritorious virtue, to the frequent
repeating the Lord’s prayer in Latin, commonly called _Pater noster_,
and the angel’s salutation of the virgin Mary, mentioned in Luke i. 28.
called _Ave Maria_; which words they put a corrupt sense upon, contrary
to the proper meaning thereof; which, if only recited, whether
understood or no, it is reckoned acceptable service.
(8.) The distinction of garments, and the relative holiness of persons
that wear them as signified thereby. To which we may add, the canonical
hours which are appointed for the performing divine service; especially
if we consider the reason which they allege for it, namely, because
there was something remarkable done or suffered by Christ, at those
hours in the day. These things argue them guilty of superstition.
(9.) We might also take notice of the many things which they make
merchandise of, as consecrated bread, wax candles, &c. to which they
ascribe a spiritual virtue, or some advantages to be received hereby, by
those that purchase them; which tends to advance the price thereof.
There are also the relicts which they call the church’s treasure, or
those rarities which they purchase at a great rate; though some of the
wiser Papists have made but a jest of them. We pass by many other
superstitious ceremonies used by them, for brevity sake, and shall only
observe,
(10.) Their bowing at the name of Jesus; which can hardly be vindicated
from the charge of superstition, especially because no extraordinary
instance of reverence is expressed at the mention of those
incommunicable attributes of God, which are ascribed to him; nor,
indeed, do they bow the knee at the mentioning of the word Saviour,
Christ, or Emmanuel, or when any other divine characters are given him.
The only scripture they make use of to vindicate this practice, is in
Phil. ii. 10. _That at the name of Jesus every knee should bow_; whereas
it is plain, that this _bowing the knee_ does not signify a bodily
gesture, but only a subjection of soul to Christ, as _angels,
authorities and powers are_ said to be _made subject to him_, 1 Pet.
iii. 22. These, indeed, are a very considerable part of the inhabitants
of heaven, but they have no knees to bow; and as for _things under the
earth_, to wit, the powers of darkness; they do not bow to him in a way
of worship, but are subjected to him as conquered enemies. Which leads
us to consider,
3. That they are guilty of the breach of this Commandment, who frame an
image of any of the persons of the Godhead, or of any creature in heaven
or earth, as a means or help made use of in order to their worshipping
God. Here it must be enquired,
(1.) Whether the making images, absolutely, or in all respects, be
unlawful. To which it is generally answered, that if pictures
representing creatures, either in heaven or earth, be made with no other
design, but in an historical way, to propagate the memory of persons,
and their actions to posterity, it seems not to be a breach of this
Commandment. But the sin forbidden therein, expressed in those words,
_Making to ourselves the image or likeness of creatures in heaven or
earth_, is when we design to worship God by them; and accordingly the
using bodily gestures to them, such as those which are used in the
worship of God; as bowing, uncovering the head, &c. wherein a person
designs an act of worship, is idolatry. And if nothing else is intended
but the worshipping of God by them, it can hardly be excused from the
appearance of idolatry at least; so that, according to one of the rules
before laid down for the understanding the Ten Commandments, it is to be
reckoned a breach of the second Commandment; which is what we are now
considering[209].
(2.) It must farther be enquired, whether it be unlawful to represent
any of the persons in the Godhead, by pictures or carved images? to this
we answer, that God being infinite and incomprehensible, it is
impossible to frame any image like him, Isa. xl. 18. chap. xlvi. 5. Acts
xvii. 29. Moreover, he assigns this as a reason why Israel should make
no image of him, _because they saw no manner of similitude when he spake
to them in Horeb, out of the midst of the fire_; and adds, _lest ye
corrupt yourselves, and make you a graven image_, Deut. iv. 15, 16. And
the apostle styles this an offering the highest affront to God, when he
speaks of some who _changed the glory of the incorruptible God into an
image made like to corruptible man_. Rom. i. 23.
There are others, who, though they do not much care to defend the
practice of making pictures of God, yet plead for describing an emblem
of the Trinity, such as a triangle, with the name Jehovah in the midst
of it. But that which I would observe concerning this practice is, that
if the design hereof be to worship God by it, it is idolatry; but if
not, it is unwarrantable, and, indeed, unnecessary; since a Trinity of
persons in the unity of the divine essence, is to be understood as
revealed in scripture, and not brought to our remembrance by an emblem,
which is an ordinance of our own invention.
It is farther enquired, whether we may not describe our Saviour, as he
sometimes is by the Papists, in those things that respect his human
nature? whether we may not pourtray him as an infant in his mother’s
arms; or, as conversing here on earth, or hanging on the cross; as they
not only describe him, but adore this image or representation of Christ
crucified, which they call a crucifix? To this we answer; that whatever
of Christ comes within the reach of the art of man to delineate or
describe, is only his human nature, which is not the object of divine
adoration; and therefore this rather tends to debase than give us raised
and becoming conceptions of him as such.
As to what is argued by some, to prove that it is not unlawful to make
an image of God, inasmuch as he is sometimes represented as having a
body, or bodily parts; and the prophet Daniel describes God the Father,
as _the ancient of days_, Dan. vii. 9. therefore, they suppose, that it
is not unlawful for them to make such representations of him by images.
To this it may be answered, that God’s being described by the parts of
human bodies, is in condescension to the weakness of our capacities, or
agreeable to human modes of speaking; in which _the eye_ signifies
wisdom, _the arm_ power, _the heart_ love, &c. We are, notwithstanding
those modes of expression, to abstract in our thoughts, every thing that
is carnal, or applicable to the creature when conceiving of him, and
therefore not to give occasion to any to think that he is like
ourselves, by describing him in such a way. The Papists not only plead
for making such like images, but set them up in churches, calling them
the laymen’s books, with a design to instruct them in those things which
the image represents. To which it may be replied, that such a method of
instruction is without any warrant from scripture, as well as contrary
to the practice of the purest ages of the church, who always thought
that the word of God was sufficient to lead them into the knowledge of
himself, without making use of a picture to that end.
But notwithstanding this colour is put on their practice, of setting up
such-like images in churches; yet there are some who plead for the
worship of images, only with this distinction, that it is a subordinate
or a relative worship that they give to them, while, at the same time,
the highest worship is given to God only; in which respect they cannot
exculpate themselves from the charge of idolatry. And, indeed, in some
of their books of devotion, we find the same expressions used, when they
address themselves to the creature, as though they were paying divine
adoration to God; particularly in the book, that is well known among
them, called the _Virgin Mary’s Psalter_; in which her name is often
inserted instead of the name of God, which is the highest strain of
blasphemy. Thus when it is said, _O come let us kneel before the Lord
our Maker_, Psal. xcv. 6. instead of _the Lord_, they put the _Virgin
Mary_. And when it is said, _Have mercy upon me, O God_, &c. Psal. li.
1. they pray, _Have mercy upon me, O Lady_, &c. which expressions cannot
be read without detestation. And there are many more to the like
purpose, in that book.
When this has been objected against them as a specimen of their
idolatry, all the reply they make to it is; that the book was written by
a private person, as an help to devotion, but not established by the
authority of the church, which is not to be charged with every absurdity
which some of their communion may advance. To which it may be replied,
that the church of Rome has been very ready to condemn better books,
written by those who were not in their communion; whereas they never
publicly condemned this book, but rather commended it, as written with a
good design.
Besides we may farther observe, that there are many blasphemous
expressions given to the virgin Mary, in their Breviaries and Missals,
which are used by public authority. Thus she is often addressed to in
such characters as these, viz. the mother of mercy, the gate of heaven,
the queen of heaven, the empress of the world; and sometimes she is
desired not only to pray her son to help them, but, by the authority of
a mother, to command him to do it. At other times they desire her to
help and save them herself; and accordingly they give her the title of
Redeemer, and Saviour, as well as our Lord Jesus Christ. And sometimes
they profess themselves to put their trust and confidence in her. If
this be not idolatry, where is there any to be found in the world?
To this we may also add, that idolatry which is practised by them in
their devotion, to the images of other saints. Every saint in their
Kalendar is called upon, in his turn; among whom some indeed were good
men, as the martyrs, who refused to be worshipped while on earth; how
much soever these worship them now they are in heaven. But there are
others whom the Popes have canonized for saints, who were little better
than devils incarnate, while they were here upon earth; and others have
been rebels and traitors to their king and country, and suffered the
just reward of their wickedness; such as these are found among those
whom they pay this worship to. There are also others whom they
worshipped as saints; concerning whom it may be much questioned whether
there ever were such persons in the world; these may be called fabulous
saints. Nevertheless, images are made to their honour, and prayers
directed to them. And there are other things worshipped by them, which
never had life, as the picture of the cross, and many pretended relics
of the saints. So that upon the whole, we cannot but think that we have,
in this mode of worship, a notorious instance of the breach of this
Commandment. And we cannot but conclude, that herein they have
apostatized, or turned aside from the purity of the gospel.
It may be observed, that the church, for the first three hundred years
after Christ, had comparatively, but little superstition, and no
idolatry; but in the fourth Century, superstition began to insinuate
itself into it; then it was that the pictures of the martyrs, who had
suffered in Christ’s cause, were first set up in churches, though
without any design of worshipping them; and this was not universally
approved of. As for image-worship, it was not brought into the church
till above seven hundred years after Christ; and then there was a
considerable opposition made to it by some; and this kind of worship was
set up in one reign, and prohibited in another; but afterwards it
universally prevailed in the Romish church, when arrived to that height
of impiety and idolatry, without opposition, as it is at this day. We
now proceed to observe,
III. The reasons annexed to this Commandment, which are taken from the
consideration of what God is in himself; _I am the Lord_, or _Jehovah_;
which being a name never given to any creature, is expressive of all his
divine perfections, which render him the object of worship, and oblige
us to perform that worship which he requires, in such a way as is
agreeable thereunto; he also styles himself a God to his people, _I am
thy God_; therefore to set up strange gods, or to worship him in a way
not prescribed by him, is a violation of his covenant, as well as not
performing the duty we owe to him, and would render us unfit to be owned
by him as his people. And it is farther observed, that they who thus
corrupt themselves, and pervert his worship, are styled haters of him,
and therefore can expect nothing but to be dealt with as enemies. This
he gives them to understand, inasmuch as he styles himself _a jealous_,
or sin-revenging _God, visiting the iniquities of the fathers upon the
children_. For the understanding of which, let it be considered,
1. That though God does not punish children with eternal destruction,
for the sins of their immediate parents, yet these oftentimes bring
temporal judgments on families. Thus, all the children of Israel that
murmured and despised the good land, so far bare their fathers iniquity,
that they wandered in the wilderness near forty years.
2. These judgments fall heavier on those children that make their
parents sins their own; which was the case of the Jews. Upon which
occasion our Saviour tells them, that _all the blood that was shed upon
the earth, should come upon them, from the blood of righteous Abel, unto
the blood of Zacharias, whom they slew between the temple and the
altar_, Matt, xxiii. 35. They approved of, and committed the same sins
which their fathers were guilty of, and consequently are said to fill up
the measure of their sins; therefore the judgments of God, which they
exposed themselves to, were most terrible.
3. Whatever temporal judgments may be inflicted on children for their
parents sins, shall be sanctified, and redound to their spiritual
advantage, as well as end in their everlasting happiness, if they do not
follow their bad example; and therefore it is farther observed, that God
_shews mercy unto thousands of them that love him, and keep his
Commandments_. These are very great motives and inducements to enforce
the observation of all God’s Commandments, and this in particular.
Footnote 208:
_See more of this in Vol. I. Page 226._
Footnote 209:
_See Page 498._
Quest. CXI., CXII., CXIII., CXIV.