A Complete Body of Divinity

SERMON CLVI.

HOW so •• en Man is to exercise this Faith in his Worshipping of God? 〈◊〉 . THAT God is the ultimate Object of •• ith still hath been before observed; but 〈◊〉 because Sin hath made a distance between 〈◊〉 and us, we cannot now Worship him accep •••• but by and through a Mediat •• , and there •• r Faith must •• rive its strength and aff • ••• this way. And here,

• 〈◊〉 WE are to exercise our Faith in Acknow 〈◊〉 the way in which he comes to be our God 〈◊〉 viz. of Free Grace. And this is the •••• ion of right Evangelical Worship ••• we believe him to be our God, we 〈◊〉 rightly Worship him. Now we have •• er ground for this Faith, but the Grace 〈◊〉 revealed in the New-Convenant. Here ••• can sinful Men glorify God aright, 〈◊〉 they ascribe to him the Glory of those •••• ous, which shine forth in their reco ••••• the misery under which they were 〈◊〉 . And that which here peculiarly shines 〈◊〉 , is his rich Grace, Eph. 2.8. For by grace 〈◊〉 saved, through saith, and that not of your 〈◊〉 it is the gift of God. And if we do not 〈◊〉 our Faith and Hope into this, we do Worship him aright. For all the contri ••• of the way in which we are saved, was 〈◊〉 design, Eph. 1.6. To the praise & glory 〈◊〉 , wherein he hath made us accepted in •••• ed.
• 〈◊〉 are to perform all Worship of him, in 〈◊〉 of the New Covenant, i.e. in and by a 〈◊〉 . Our Faith must lay its hold on 〈◊〉 by him we are to come unto God. 〈◊〉 therefore told, Eph. 3.12. And the 〈◊〉 of saith: but, the man that doth them, 〈◊〉 in them. And here, 〈◊〉 We are to exercise our Faith on Christ 〈◊〉 the Assistance by which we may perform 〈◊〉 Service to him. We must come to 〈◊〉 all our Strength to do Duty aright. 〈◊〉 us. Phil. 4.13. I can do all things 〈◊〉 Christ which strengtheneth me. And Christ 〈◊〉 hath assured us, in Joh. 15.5. Without 〈◊〉 do nothing. And that we may have 〈◊〉 carry us thro' our Duty, we must 〈◊〉 to him with an eye of Faith. For ••• ason he is set before us, as an Object •• trust on this account, Isai. 16.3. Co. 〈◊〉 . And we are assured, in Chap. 40. nlt. 〈◊〉 that wait upon the Lord shall renew •••• th: they shall mount up with wings 〈◊〉 , they shall run and not be weary, and 〈◊〉 walk and not faint.
• 〈◊〉 AND by this Faith we must depend on 〈◊〉 our Acceptance with God in our service. 〈◊〉 help us to do aright, so he must 〈◊〉 for us the entertainment of what ••• alse it will not be of a sweet savor 〈◊〉 . Eph. 1.6. Wherein he hath made us 〈◊〉 in the beloved. There is great imper ••• cleaving to all, even the best that we do, for which we must be rejected, were it not for him; but he cor •• s all under his perfect Obedience. Our Prayers must be offered with his Incense, Rev. 8.3.
• (3.) IN sum, Our whole Worship, in every part of it is to be done in his Name. There are other Duties besides Faith belong to this Command, as will be presently considered: But if we would do them aright; we must have on eye and respect to Christ in them all; Col. 3.17. And the reason is, because ou • Salvation, which we are, in subordination up God's Glory, to seek in all our serving of him, i • tirely depends on him, Act. 4.12. Neither is there solvation in any other: for there i • name other name under heaven given among 〈◊〉 , whereby we must be saved.

II. WE are to Worship God by an holy Fear of him. So essential is this to Natural Worship, that the whole of it is frequently styled by it, and called the Four of God, because there is no Duty in it, that can be performed as it ought without the influence of it. There is indeed a slavish fear of God to which fallen Man is subjected, which is not so properly a Duty, as a Misery, which derives from the relation, which Sin hath contractral between God, and Sinners, viz. Enemies. And it is a great duty to seek a deliverance from this Spirit of Bondage, by seeking the removal of the Curse, which hath occasioned it, Rom. 8.15. For ye have not received the spirit of bondage again to sear: but ye have received the spirit of adoption, whereby • e cry, Abb • , Father. But there is a natural fear of God, which is raised by an apprehension of his Glory and Greatness, and the vast distance that there is between him and us; which Fear was put into Man at first, and was sanctified in him; whereby he was fitted to pay a due subjection to God, as his Sovereign Lord and Lawgiver. This is that which is commonly called a Reverential Fear, because it procures an holy Reverence of God in our Hearts and Lives; and is abundantly pressed on us in the Word of God, Psal. 2.11. Serve the Lord with fear, and rejoice with trembling. Deut. 10.12. And now Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God. Psal. 5.7. On this account God is called the Fear of his People, Gen. 31.53. Psal. 76.11. Man lost the due reverence of God by Sin, and it degenerated into that which is Servile: He obliterated true Fear out of him, Psal. 36.1. But it is put into us again by the Grace of God in Conversion. Hence that, Prov. 1.7. The fear of the Lord is the beginning of knowledge: but sools despise wisdom & instruction. And it is one of the Promises of the New Covenant, Jer. 32.40. And I will make an everlasting covenant with them,—I will put my sear in their hearts. — This is that which we usually call a Filial or Child-like Fear, and it flows from the Spirit of Adoption, which teacheth us to carry it towards God as our Father. And the want of this is the cause of all the Atheism, Irreligion, and Wickedness among Men. Se • Gen. 20.11. And there are two Things wherein 〈◊〉 Fear of God doth especially discover is self.

• 1 IN a Reverential Respect which we bear toward him. And it hath a double respect,
  • (1.) To his Glorious Majesty. When we view his Gr • a • n •• s, and our own li ••• e ••• ss; when we contemplate his In •• ui •• Perfections, his Incomprehensible •••• castry, his Wonderful Omnipresence, his Almighty Power, his Ad •••• ble Holiness and J • st • es, his Suprenc • Sovereignty, and Dominion over all Second Doings; it • is us with an holy A •• ef him. Hence that, Err •• 15.11. Who 〈…〉 , O Lord, 〈◊〉 the gals? who is like unto 〈…〉 in ••••• ss, fearful in praises, doing wonders? Jet. 10.7. Who would 〈◊〉 fear thee, O King of uni ••• s? for to thee doth it appertain. And God himself thus argues with Men, Jer. 5.22. P ••• ye not me saith the Lord? will ye not tremble it my pres •••• ? This is that which should make us to prostrate ourselves before him, lay our Crowns at his Feet, and pay him at ••• submissive deference it our Words and Carriages at all 〈◊〉 .
  • (2.) TO the Authority of all his Commands. We are by this Fear to acknowledge him to be our Master, M •• . 1.6. If I be a •• ster, where is my sear? saith the Lord of bests. God hath laid us under the Obligation of Duty, and we are to look upon his Precepts, us coming from him with Sovereign Authority, and yield ourselves voluntarily to the Authority of them; not during to resist it, or so much as call it in question or contend with him about the equity of them: much less may we dare to refuse our Obedience, or say they are ••• ast. Hence Fearing him, and keeping his Commands are inseparable, Eccl. 12.13.
• 2. IN an awful Dread of Offending him in anything. For though' there is a desperate fear of God's Judgments, arising from 〈◊〉 impression on Men's Consciences, making them apprehensive that they are under the Curse and Condemnation of the Law, and putting them in a fearful expectation of the Execution, which drives them to horror and despair; which God's Children ought not to entertain, because Christ hath delivered them from that danger: Yet there is an holy Fear of God's Judgments, which keeps his Children in awe In this World, and they cannot Worship him aright without it. Of this David speaks, Psal. • 19. • 20. My flesh trembleth for fear of thee, and I am afraid of thy judgments. And Job, Chap. 31.23. For destruction from God was a 〈◊〉 to me, and by reas • m of his highness I could not endure. And though' there was more of terror attending it in the times of the Law, yet it is to be exercised with Faith and Love under the Gospel. This stimulated Paul to his work, a Cor. 5.11. Knowing therefore the terror of the Lord, • e p • rsmade men. And indeed if we Love God as a Father, it will make us afraid of offending him, least we incur his Fatherly Displeasure. And what other use have we to make of Evangelical Threat • ings, but to make us fearful not to offend God in anything, least we •• pos • ourselves 〈…〉 just displeasures. And accordingly 〈…〉 careful of our ways. As he, Psal. 33.1. I 〈◊〉 I will take heed to my ways, that I sin 〈…〉 my r •• g •• . And whensoever we draw 〈◊〉 him to keep our distance.

III. WE are to Worship him by Praying 〈◊〉 Not only is Prayer a Duty required of 〈…〉 Divine Proc • ps, but it truly belongs to ••• ral. Worship, and is required of 〈…〉 First Command. And the very light 〈◊〉 •••• ture reacheth Men this Duty, Jonah 〈…〉 the •• rintre m • ve afra • d, and cried 〈…〉 to his god • . And the neglect or it is 〈◊〉 which procures God's displeasure again • 〈◊〉 as are guilty of it. According to that. 〈◊〉 25. Po • r out thy fury upon the 〈…〉 thee not, and upon the families that call 〈◊〉 thy name.

A distinct Consideration of the Nature 〈◊〉 Kinds of Prayer, belong to another 〈◊〉 which follows afterwards, to which 〈◊〉 he Adjourned. Only h •• e in general 〈◊〉 appear to belong to Natural Worship, 〈◊〉 consider the reason on which it is 〈◊〉 which is our Natural De ••• da • ce upon 〈◊〉 us his Creatures. That Prayer is a D ••• of Worship, and belongs to the First Table, 〈◊〉 can deny; because in it we apply 〈◊〉 to God in Christ, and therein pay our A ••••• •• dedgments to him as God, and express, 〈◊〉 whole reliance upon him for all go •• 〈◊〉 that we should thus depend on him, 〈…〉 ourselves to him, his Glory, & out 〈◊〉 call for. As will appear if we con •••••

1. THAT our Being, Preservation, 〈◊〉 Supply, in • irely depends upon him. 〈…〉 told, Act. 17.28. For in him me love 〈◊〉 and have our being. ver. 25. He gi •• 〈◊〉 •• fe, & breath, & all things. Our 〈◊〉 ••• ral and Spiritual Life are at his dis •••• 〈◊〉 8 • .11. Whatever help we have by 〈◊〉 Causes, yet all are ordered by him, 〈◊〉 further avail, than as he pleaseth.

2. THAT hence we can have nothing 〈◊〉 be Bestows upon us. There is indeed 〈…〉 of Means app ••• ted to be used by 〈◊〉 •• dience to his Command, but the 〈…〉 governed and determined by him, 〈…〉 27, &c. And without his Blessing 〈…〉 Endeavors, our greatest P • ndence, 〈◊〉 ••• gence are in vain, Psal. 127. begin.

3. THAT he hath the Sovereign 〈…〉 Dispose of all his Gifts and Blessings, 〈◊〉 not bound to the Creature, but is a 〈…〉 He oweth us nothing, but may do 〈◊〉 own as he foes good. The best of 〈…〉 oblige him by anything, Rom. 11.35. 〈◊〉 sinful Men hath provoked him.

4. GOD expects • o be Called up •• 〈…〉 order to our obtaining these Fav •••• . 〈◊〉 is a way of Communion between him 〈…〉 Ezek. 36.37. Thus saith the Lord 〈…〉 will yet for this be imp • ired of by the 〈…〉 Israel to do it for them. And reason 〈…〉 calls for it, not 〈◊〉 we is any other 〈◊〉 • etter declare our Dependance on him for all. Now to this right Worshipping of God is prayer, it is requisite,

• (1.) THAT we profess our entire Dependence upon law. That we have nowhere else to go, • wrord • Chron. 20 12. Hereby we give him the Glory of his All-Efficiency. This therefore the Church professeth, Psal. 44.3, &c.
• (2.) THAT we deny our even Worthiness of my favor from him. That all must flow from 〈◊〉 free benignity. Yea, that we acknowledge our demerit it of the contrary, and that we have ••• thing to rely upon, but his mere Mercy. Thus it becomes sinful Men to address him, 〈◊〉 9.8, 9. O Lord, to us belongeth confusion of 〈◊〉 : to our kings, to our princes, and to our fathers, because we have sinned against thee. To 〈◊〉 our God belong mercies & forgivenesses, though we have rebelled against him.
• (3.) THAT we ask all of him in the Name of Christ, and for his sake. Our Savior di ••• his Disciples to this way, as that which for the only to speed, Job. 14.24, 26. We are 〈◊〉 ••• e to God through him, Heb. 7.25.
• (4.) We must resolve to Knock at no other 〈◊〉 . We must seek our help nowhere else. We must acknowledge all other Succours 〈…〉 , Psal. 60.11. And accordingly reso ••• that, let others do what they will, we w ••• 〈◊〉 entire reliance here. Psal. 20 7.

IV. We are to Worship God, by placing our 〈◊〉 wholly upon him, and hating of everything 〈◊〉 contrary to him. We one all our A • ••• unto God. by the Obligation of the 〈◊〉 Command. This Love indeed is to be ex ••• is our Obedience to all the rest, but 〈◊〉 the root & rise of it. The very light 〈…〉 challengeth our best Love to be set 〈◊〉 God. For it in certain, that Goodness 〈…〉 Object, is that which attracts our closing affections after it; and hence the more 〈◊〉 there is in it, the more intensely 〈◊〉 they to be let out upon it; whereas 〈◊〉 it the chief Good, he is Goodness itself, 〈◊〉 none Good as he is, Mat. 19.17. There i • 〈◊〉 good but one, that is God. We there ••• glorify him, when we love him a ••• ; and to love anything more than 〈…〉 Co-ordination with him, is to dis ••• him; but when we use all proper 〈◊〉 to express and testify our endeared 〈◊〉 to him, as the most amiable Being, 〈…〉 Worship him. His Goodness there ••• offered as an Argument to excite us, 〈◊〉 . 1. And 136.1. O give thanks unto the 〈◊〉 he is good; for his mercy end • eth for 〈◊〉 . And because Love to the Object, infers 〈◊〉 •• lie an Hatred of whatsoever is contrary 〈…〉 , this also is a necessary ingredient of 〈◊〉 Worship. Hence we have that Direction, 〈◊〉 . 1 • . Ye that love the Lord, hate evil. 〈◊〉 Profession, Psal. 139.21, 22. D • not 〈◊〉 , them O Lord, that hate thee? and am not 〈◊〉 with those that rise up against thee? I 〈…〉 with prefect hatred: I count them 〈…〉 .

NOW there are diverse things wherein we are to show forth this Love of him, that we may so glorify him.

1. WE are to Love his Name. It is promised, Psal. 69.36. The seed also of his servants shall inherit it; and they that love his name shall dwell therein. Now God's Name is sometimes taken more largely, for all that whereby he discovers himself to us, and so it contains every particular now to be mentioned. Sometimes more limitedly, it points to his Divine Attributes, by which he declares who, or what manner or God he is. We ought then to contemplate these, such as are mentioned in, Exod: 34.6, 7. And the Lord Passed by before him, and proclaimed. The Lord, the Lord God merciful and gracious, 〈◊〉 suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, and transgression and sin, and that will by no means clear the guilty. And the Consideration of everyone of them, should engage our Hearts to him, and we should take delight, in giving him the Honor of them. And God's Children may well thus love him for them, because he is all this to them, which is their Happiness, Psal. 18.1, 2.

2. We are to Love his Word and Ordinances. And this is a genuine improvement of the former, because in them he displays so much of his Perfection. By this the Psalmist proves his Sincerity or Uprightness in his Appeal to God, Psal. 26.8. Lord, I have loved the habitatual of thy house, and the place where thing know dwelleth. And by his Preference of them before all other things, Psal. 27.4. In nothing doth God so communicate himself to his own as in these Appointments of his; and if we love him, we shall love his Company, and so the means of having it.

3. We are to Love his Law. By this David approved his sincere Love of God, Psal. 119.97 O how love I thy law! it is my meditation all the day. And what a Value he had for it, Psal. 19 10. More to be desired are they then gold, yea, then much fine gold: s •• ceter also then hency, and the honey comb. And indeed, the Law is a discovery of God's Holiness and Justice, so that if we love him, we must love that, Rom. 7.12. And we have Devid 's Resolation, Psal. 56.10. In God will I praise his word: in the Lord will? praise his word. Now there are three things to be considered in the Law, for all of which we are to love it: The Precepts enjoining Duty and forbidding Sin. And we are to express our Love by freely acknowledging the Goodness and Equity of them, Psal. 19.8.33.4.119.128. The Promises made to Obedience, which are great and precious, to which some apply but now cited Psal. 56.10. And in this regard he saith, Psal. 19.11. In keeping of them there is great reward. And the Threatenings against Disobedience; these prejudice nagadly Men against his Law, but we are to love is for them too, because therein he manifests his 〈◊〉 Psal. 119.119.

4. WE 〈…〉 Providences. By these God discovers • imters 〈…〉 of them he is to be admired & adored. We are told, Psal. 145.10. All thy works shall praise thee, O Lord, and thy saints shall bless thee. And 9.16. And when we ascribe to him the Honor that is his due, from the Observation of all his doings in the World, we then Worship him. Thus we are exhorted, Psal. 66.2, 3. Sing forth the honor of his name: make his praise glorious. Say unto God, how terrible art thou in thy works? Hence that, Psal. 86.9, 10. All nations whom thou hast made shall come and worship before thee, O Lord, and shall glorify thy name. For thou art great and doest wondrous things; thou art God alone. And 77.13, 14.

V. We are to Worship God by pacing our whole Hope on him. And indeed, if our Faith trust in him, our Hope will wait upon him. This belongs to natural Worship. If we acknowledge him to be our God, we shall show it by a dependence on him for all, which necessarily infers an Expectation of all from him. Hence we have the Psalmist chiding himself for the contrary, and calling upon his Soul to the Exercise of this, Psal. 42.5. And again, Psal. 62.5, 6. And there are three things in which this Hope is mainly concerned to glorify God.

• 1. THAT we heartily recommend the whole disposal of all our Affairs into his Hands. Thus in, Psal. 10.14.31.5. We can trust him with them; we believe that he is our God, and that he knows what is best for us, and thereupon we make all over to him, assuring ourselves that we shall be no losers by it. And this is from the Activity of Hope, but for which, we could never so do. And herein God is greatly glorified by us.
• 2. THAT we expect a •• the good we want from him, and quiet our Souls in that Expectation. We not only depend upon him, as the fountain of all Mercy and Good to us, but it silenceth all disquieting Turmoils in our Minds about it: we commend it to him, and now we are still, as, 1 Sam. 1.18. Let what will come, we believe that this God is our God, and we are confident in it, Psal. 27. begin.
• 3. IN this Expectation we comfort ourselves in waiting for him. Let what Changes will come, be the face of Providence what God sees meet, let things look as black and dismal as may be supposed, yet we resolve we will look out and rejoice in our Hope, Hab. 3.17, 18. This David tells us that he did, Psal. 40.1. And the Church concluded upon it to be good for any so to do, Lam. 3.26. And this belongs to natural Worship, for it flows from our acknowledging him, to be our God. And it is established upon,

  1. HIS Almighty Power, or his All-sufficiency. Gen. 17.1. We look upon God as able to do for us beyond our Conceptions, Eph. 3.20. That there is nothing too hard for him to do For us, nor any Powers that are able to withstand and hinder him in so doing; and hence this prevents our being discouraged by anything that lies in the way, Zech. 4.7.

  2. HIS all Working Providence. This established the Churches Hope, Psal. 115.3. And it is confirmed by the Observation of the mighty Works which he hath already done, beyond which, there can be nothing needed, for our help and succor; all of which are food to Faith, by which Hope is strengthend and established, Psal. 74.12, &c.

  3. HIS Promise. And here this Hope norrisheth itself; altho' it is satisfied by the Consideration of his Power and Providence. Faith takes God at his Word, and Hope hereupon grows confident, that having such a God freely engaged, he hath no need to fear or doubt, but that certainly he will be as good as his Word, Psal. 116.10. I believed, therefore have I spoken.

  4. HIS Fidelity. Though his Power helps us to rely upon him as our God, yet his Truth established us on the Promise. If he had not purposed, he would not have engaged himself, and he cannot repent, or alter his Word, 1 Thes 5.24.

  5. HIS Wisdom. Here also Hope is not a little confirmed. We acknowledge him the only wi • e God. Hence we believe, that he doth all by Counsel, and that satisfies us, Psal, 73 24 Thou shall guide me with thy counsel. This satisfies us, that his way is the best way, and that he knows it though' we are in the dark about it, and that his time is the best time; and this stops our precipitancy, Isal. 28.26.

VI. WE are to Worship him, by Patience 〈◊〉 all his Afflictive Dispensations towards us. Th ••• is not only active, but also passive Obedience, due to God from his People, in the right carriage of themselves towards him, 〈◊〉 they meet with Trials in this Life, of 〈◊〉 kind or other, in which no small part of 〈◊〉 Worship due to him, is to be discovered. I is recorded concerning Job, Chap. 1.20. That Job ar • se, and rent his mantle, and sh ••• , his head, and fell down upon the ground, and ••• shipped. Now we cannot better glorify 〈◊〉 under such Providences, than by a day exercise of Patience, 1 Pet. 4.14. 〈◊〉 this Patience consists in a steady, and cheerful holding on in the Service of 〈◊〉 notwithstanding the Trials which we ••• ter, which would discourage us. We 〈◊〉 murmur at God, nor tire in our Minds, 〈◊〉 can say concerning our Afflictions, 〈…〉 Church, Psal. 44.17. All this is come 〈◊〉 yet have we not forgotten thee, neither 〈…〉 dealt falsely is thy covenant. This also 〈◊〉 to Natural Worship, and hath its R ••• and Motive.

1. FROM the Divine All-Efficiency. We see and acknowledge God's Hand is all, and that satisfies us. Psal. 39.6. We tarry 〈…〉 Instruments, but look on them as 〈…〉 , and in his Hand; which Hand we adore, and answer all Temptations to impatience with that, Job 2 10. What, shall we receive good 〈◊〉 the hand of God, and shall we not receive evil

2. FROM the Sovereignty of God in h •• Governing of the World We not only cou ••• his Efficiency, but also his Supremacy; 〈◊〉 •• uly that he doth it, but that he hath all Right 〈◊〉 Authority to do as he sees good; that he • word do no wrong; there is no injustice with him, Job 42.2. I known that thou canst do everything. And if he doth us no injuty, we can 〈◊〉 no reason to sinned fault with him.

3. FROM his End or Design in Afflicting his ••• ple. There is his Counsel in it, Psal. 73.24. He hath promised that he will bring good to them our of all, Rom. 8.28. They 〈◊〉 • o other but what he sees them to stand i • • eed of, 1 Pet. 〈◊〉 . 6. They are Chastisements of • i • , and therefore there is no reason to 〈◊〉 ••• lt with him for them, Lane. 3.39 And they are not for our hurt but advantage, by 〈◊〉 away our Sin, Isai. 27.9. And to pro ••• it is happy fruits, Heb 12.11. And the 〈◊〉 of them shall be very glorious, 2 〈◊〉 4.17.

〈◊〉 LET this serve to Convince us of, and 〈◊〉 us for our short comings in our Obed ence. 〈◊〉 •• ed look no further than this First Command. and consider the several D • ties required of us by it, to lay us in the dust before God, and make us ashamed of ourselves, and tell us, how unable we are to hold up our Heads in the Judgment, or plead, not Guilty. Let us not justify ourselves then, but be driven to seek his Mer • y and Forgiveness, through the Merits & Obedience of our Lord Jesus christ, to say as he, Psal 130.3, 4. If thou, Lord, s ••• uldest mark iniquities: O Lord, who shall stand? But there is forgiveness with thee that th • um • rest be seared. This should ri •• eus to daily Repentance, and to seek of him his race, tostrengthen and help us in our Wor • that we may in Sincerity and Uprightness glorify him: And • hat knowing him to be both God and ou • God, we may Worship and Serve him as • uch, all the days of our Lives, and God our Acceptance, in and through his own Son.

SERMON CLVII.

THE right slating of a Truth, is the way 〈◊〉 to have the best discovery of Falsehood. 〈◊〉 we are well informed what is Duty, 〈◊〉 therein a good Rule, by which to ••••• e what is Sin. Having therefore ob ••• •• at is required in the First Command, 〈◊〉 • ut confider what is contrary to this, 〈…〉 conclude it to be Sin. However, 〈◊〉 a Christians whole Life is concerned 〈◊〉 Law, the Holy Scriptures which are 〈◊〉 Directory, are accommodated • to our 〈◊〉 as well as Direction, by telling us 〈◊〉 Duty, and that is Šin, and our spiritual 〈◊〉 • ands in need of it. This Method is 〈◊〉 pursued in our Catechism, which I 〈◊〉 •• eavour to follow: Though having 〈◊〉 Precept, the Prohibition may be ••• lie laid open.

Have been formerly put in mind, that 〈◊〉 two ways in which Men may sin 〈◊〉 every Command of God, either by 〈◊〉 or Commission; either by neglecting to 〈◊〉 ••• ing required, or by doing that which 〈◊〉 •• en. And the reason of this is, be •••• every Precept, there is either expressed, or necessarily implied, something Pos •• ive and something Negative. We have heard what are the Doties required in the First Command, it now follows that we observe how it may be • iclated, either by Neglect or Transgression. Now the Sins mentioned in this Answer, are to be reduced to three Heads, as they stand in Opposition to the three Duties, in which the former was summed up. Accordingly, all the Breaches of this Command may be considered, as they refer to one of these three Heads, viz. Atheism Contempt, and Idolatry. And we may take a short account, of the more remarkable things that belong to either of these

I. ATHEISM; which is expressed by the denying of God: And this is opposed to our knowing and acknowledging of God, which is the Duty of all Men, and he that doth not thus know and acknowledge him, doth interpretatively or consequentially deny him. Now there are diverse sorts and degrees of this Atheism, and the things wherein it is expressed are almost uncountable; and there are some remains of it, in the best of God's People in this Life, by reason of remaining Original Sin in them. The first general Distribution of Atheism is into that which is Professed, and that which is Practical, and we have the ground for this in, Tit. 1.16. They profess that they know God, but in works they deny him.

1. AS to professed Atheism, it may come under a double Consideration, viz. either when Men do in terms deny the Being of a God, or when they maintain such Principles as necessarily infer such a Denial. And here,

(1) WHETHER there be any thorough profess Atheist in the World, who doth absolutely deny the Being of a God, is questioned by many, and may so be with a great deal of Reason: and if there have any such been, who were so left to a reprobate sense, they have justly been accounted Prodigies. And indeed, there are so many Demonstrations of a Deity, in the very light of Nature, and legibly written in the Works of Creation and Providence, and so accommodated to the Conviction of a natural Conscience, that Men must willfully shut their Eyes, nay be judicially blinded, if they do not resign themselves up to the evidences of it; as hath formerly been discovered. Hence the Apostle tells us, Rom. 1.19, 20. Because that which may be known of God, is manifest in them, for God hath shown it unto them. For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead. And the Philosopher could observe, that there is no Nation so barbarous or brutish, but which have the notices or discoveties of a Deity among them: The Impressions whereof enforce them to profess and practice some sort of Divine Worship.

(2.) THAT there are too many that maintain such Principles, as carry in them Atheistical Inferences or Conclusions, is too notorious to be denied, and may therefore be here inquired after.

2. PRACTICAL Atheism is when Men live as if they did not believe that there is a God. And this Carriage of theirs hath a convincing Language in it, and those that observe it may safely conclude upon it, as Psal. 36.1 The transgression of the wicked saith within my heart, that there is no fear of God before their eyes. And let it be observed, that to this practical Atheism I refer, not only what Men Do, which contradicts any point of Natural Worship, but all;so what they Neglect to do according to the directions of it. But because the most of these things will fall under the Second Head proposed, I shall here only observe the Things wherein the Atheism itself here forbidden, is to be discovered; viz.

(1.) IGNORANCE of God. This belongs to the Character of an Atheist, Psal. 14.2. It is true the Infinite Perfections of the Divine Nature are incomprehensible by a Creature. Hence that, Job 11.7, &c. Canst thou by searching find out God? caust thou find out the Almighty unto perfection? There is therefore an Ignorance which is not a Sin, but only argues the finite Capacity of a created being. For it is said of God, 1 Tim. 6.16. Who only hath immortality, dwelling in the light which no man can approach unto, whom no man bath seen, nor can see. But then there was a concreated Knowledge of God, bestowed on Man at first, by virtue of the Divine Image imprinted on his mind, which he lost by the Fall, and therewith contracted a sinful Ignorance, the remains whereof are in the best of Men here. Whence his Complaint of himself, Prov. 30.2, 3. Sorely I am more brutish then any man and have not the understanding of a man. I have neither learned wisdom, nor have the knowledge of the holy. But this woefully prevails in 〈◊〉 generate Men, who, as they know him 〈…〉 neither do they seek to know him, but con ••• themselves in their ignorance of him, Jo • 〈◊〉 . 17. Which said unto God, Depart from us? And this renders them altogether incapable, of paying him that Natural Worship which 〈◊〉 his due.

(2.) THE denying to God of his Divine 〈◊〉 section. God hath made himself known 〈◊〉 the Creature in his back Parts, i. e. by 〈◊〉 display of his Attributes, which are to be 〈◊〉 in his Word and Works. Now these 〈◊〉 butes of his are, in him, his own able 〈◊〉 Being, though' our manner of Conception 〈◊〉 tains them distinctly; so that to da •• 〈◊〉 one of these unto him, is to attempt the ••• bing him of his Deity. To confess a God 〈◊〉 yet to question or dis-believe his Infinite •• ternity, Omniscience, Omnipresence, &c. 〈◊〉 contradiction unto such an Acknowledge 〈◊〉 for these Perfections are inseparable from 〈◊〉 Being. They therefore were guilty of 〈◊〉 Psal. 94.7. Yet they say, the Lord shall 〈…〉 neither shall the God of Jacob regard it. 〈◊〉 they with whom he so expostulates, Jo • , 〈◊〉 23. Am I a God at bend, saith the Lord, and 〈◊〉 a God after off? And they, Psal. 78.19. 〈◊〉 the • spake against God; they said, Can God ••• nish a table in the wilderness?

(3.) SUCH as call in question his Pro ••••• Epicureism is Atheism. To acknowledge 〈◊〉 God, but to deny him to be any w ••• 〈◊〉 cerned in the Management of the A •••• the Creation, an idle God, who looks 〈◊〉 nothing, but letteth everything go as 〈◊〉 while he takes his ease and pleasure 〈…〉 Heavens; a God that is neither H ••• 〈◊〉 Just, neither Rewards Righteousness, 〈◊〉 Punisheth Sin, is Atheism in a prodigi ••• 〈◊〉 gree, and contradicts all the true rese •••• 〈◊〉 of a Diety. The very Heathen acco ••• 〈◊〉 those for Atheists, who discharged God 〈◊〉 the care of the World, as a thing to • 〈◊〉 for him, and about which he would 〈◊〉 cern himself. Such were they, Ex •• 〈◊〉 Psal. 10.11.

(4.) SUCH as disown the Divine S •••• 〈◊〉 How far the Light of Nature did at 〈◊〉 quaint Men, with the Doctrine of a 〈◊〉 of Persons, in the Unity of Essence, is 〈◊〉 for us to determine; but that God, 〈…〉 his Word revealed this Truth to fall 〈◊〉 is certain; and for one that proof ••• 〈◊〉 revealed Religion, yet to confess one 〈…〉 deny that this One God, is Father, Son 〈◊〉 • it, everyone of them true God, and 〈…〉 One & the same God, is to incur the 〈◊〉 Atheism. And therefore to deny the ••• ry of the Son and Spirit; and so make, 〈◊〉 a Created God, and the other a mere 〈◊〉 a branch of this Sin. Nor can Men 〈◊〉 God aright, except they pay their W •••• to each of these persons as God. Hence 〈◊〉 Joh. 5.23. That all m • n should honor the 〈◊〉 as they honor the Father. He that honou •• not the Son, honoreth not the Father which 〈◊〉 for him. Deism therefore, which removes 〈◊〉 from Religion, naturally issues 〈◊〉 .

〈◊〉 SUCH as Atti •• te to God, things in ••••• with his being and Profession. For 〈◊〉 to say, that they before there is a 〈◊〉 , and withal to fancy him to be such, as 〈◊〉 make him as bad as the vilest to Crea ••• is horrible Atheism. For Sinners to 〈◊〉 an idea of God, after their own ima ••••• , and suitable to their mind is to make 〈…〉 God. Such were they, Psal. 50.21. 〈◊〉 ••• g b • est that I was altogether such an one ••• self. When Men think that he ap •••• of 5th, and likes all that they like, 〈…〉 in effect deny him to be God. Now 〈◊〉 Atheism is directly forbidden us in 〈◊〉 Command, as that which is directly 〈◊〉 to Natural Worship.

〈◊〉 ••• NTEMPT. This is express in not •••• ping and Glorifying him as God, and 〈◊〉 . This we observed contains in it •••• tance of Natural Worship: The neg ••• •• refore of it must needs be a despising 〈◊〉 ; which is directly contrary to that 〈◊〉 of him, which this Procept re •••• . Sinners are therefore charged with 〈◊〉 of God. which is the fruit and dis •••• of Atheism in them. And there are 〈◊〉 things here also, which are the Effects 〈◊〉 Sin, as flowing from Contempt, viz.

〈◊〉 WHEN Men neglect the Duties of Natural 〈◊〉 that God requires of them. And the 〈◊〉 consideration of his being God, carries 〈◊〉 with it of these Duties: What ••• ties are, hath been formerly taken 〈◊〉 and how the Light of Nature, offers 〈◊〉 of their being Duties. Now vo ••••• or carelessly to neglect these Duties, •••• pise the Authority of God, and the 〈◊〉 Conscience speaking to us in his 〈◊〉 : and in nothing more is this discover •• in a living in the neglect of Prayer 〈◊〉 . There is no Duty of Worship which 〈◊〉 Conscience, doth more fully con •••••• of, than this. And for Men, who •• knowledge their whole dependence to 〈◊〉 God, to omit seeking to him, and 〈◊〉 their requests before him, for 〈◊〉 of which they stand in need, it 〈◊〉 they despise him. Hence that, 〈◊〉 15. What is the Almighty, that we should 〈◊〉 ? and what profit should we have if 〈◊〉 unto him. On this account natural 〈◊〉 awfully threatened for their neglect 〈◊〉 talling on his Name, Jer. 10.25.

〈◊〉 WHEN Men Renounce their Dependance 〈◊〉 for all Good. This also is to despise 〈◊〉 he is glorified by our accounting 〈◊〉 All, so he is contemned when we 〈◊〉 reliance anywhere else, and not on 〈◊〉 . And there are many ways in which 〈◊〉 is practiced. Partly, by the fore ••• Neglect of Praying to God. For therein •••• sy, that we think we can do well e •••• without him, which derogates from his •• ory. Partly, when Men rely upon other things for good, and not upon God. We read of such, Psal. 20.7. Some trust in chari • s, and some in herses. These contemn God, when they trust to their own Wisdom and Industry, and do not refer themselves to the • uprea •• s Government of God, when they go to Second Causes, and not to the First; when they pay their Acknowledgment; of what they have Success in not to God, but to themselves of other Creatures, Hab. 1.16. They who can place their re • tance, anywhere else but on God, for anything; or whose returns for Good received, reach no higher than Second Causes, do therein despise God, Isai. 22.10, 11.

3. WHEN Men put the Fear of God away from them. There is a reverential Pent, which all owe to God, and without the exertise of it, they cannot Worship him aright, nor yet maintain a due respect of him, in them. It is the demand, Jer. 10.7. Who could not fear thee, O King of nations? for to thee doth it appertain. Here also there are diverse ways, in which this irreverence and want of fear is manifested: When Men are not awed; with the due consideration of his glorious Majesty, so as to acknowledge the infinite distance there is between him and them, and thereupon to carry it with all submissiveness to him; when his Authority is not sufficient Obligation upon their Cosciences, to eng ••• them to constant Obedience to him, and resolutely to withstand all Temptarlo •• that are offered to us, to draw us from out Duty: When Men dare to break his Laws, & • tansgress his Commands, and are uncon • rn • d about his holy displeasere, but can boldly run the adventure of it, as if they did not expect it, or not regard it: When after they have finned, they lie quietly under the guile of it, and do not make it their business to seek to be reconciled again. All these, and whatsoever else is not this Nature, flow from Men's undervaluing thoughts of God, Psal. 36.1.

WHEN Men do not Love God above • il • . That there is a love of other things, not only lawful, but a Duty, is certain; but in nothing do we more glorify God, than in placing our best Love upon him, and so subordinating our Love of everything else hereto, as to hate them comparatively with our loving of him, as, Luk. 14.26. When therefore other things, are not only loved equally with God, but are advanced above him in our Affections, and have more of our Hearts than he hath, we do therein really dis • ise him. This was their Sin. Rom. 1.25. Who changed the truth of God into a lie, and worshipped and served the creature more than the Creator, who is blessed forever. Amen. When Men can adventure to displease God to gratify Men; when the Command of God, hath not that influence upon us, which the Authority of a Man hath, and we can do more for him, than for God, it proves that we do not love him as God. In a word, when they can take more content in anything else than in him, he is despised.

5. WHEN Man nourish in themselves des • air of God's Mercy, and dare not place their whole 〈◊〉 and reliance upon him. When Man sit under the Gospel discoveries of God in the face of Jesus Christ, and yet, under Convictions of Sin, put away Hope and refuse to receive the Encouragements, given to Sinners to come to him, for Peace and Pardon; and resolve as they, Ezek. 37.11. •• hold, they soy. Our bones are dried, & our 〈◊〉 lost, we are cut off for our parts. They cast the greatest Contempt upon him. God is then glorified by Men, when they hope in his Grace. When they believe the reparts that are made of it to them in his Word, they therein glorify him. Whereas despair is a fruit of the most horrible Pride, and Men by it, to reject the whole Wospel of Salvation. God hath said, in Isal. 1.1 • . Come now and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as s ••• ; though they be red like crimson, they shall be as wool. And Chap. 55.7. Let the wiched forsake his 〈◊〉 , and the unrighteous man his thoughts; and •• thim return unto the Lord, and be will have mercy upon him, and to our God, for be will • bu • de • tly pardon. But they say there is no such thing; and what is this but to undervalue him, and make him a liar.

6. WHEN Men Fret and Repine at the Providences of God. He is then honored by us, when we adore him in all his Dispensations of himself to us: When we can cordially profess, as Psal. 145.17. The Lord is righteous an all his ways, and holy in all his works. And can say under the darkest, and most distressing of them, as Psal. 22.3. But then art holy, O then that inhabitest the praises of Israel. Whereas, when what he doth, displeaseth us, and we endeavor to pick holes in what he doth, and if he do not do in all things as we would have him, we charge him with wrong, injustice, unkindness, unfaithfulness, or imprudence, we herein cast reproach upon his Name. This was fault and folly of the Psalmist, Psal. 73.13. Verily, I have cleansed my heart in vain. And he taxeth himself severely for it, ver. 22. So foolish was I and ignorant: I was as a beast before thee. There are some that find fault with the whole course of Providence, and think they could govern the World themselves, better than God doth. And this is an Atheistical reflection of dishonor upon him . Yea, all fretting of this Nature, is for that reason universally forbidden, Psal. 37.8. Cease from anger, and forsake wrath: fret not thyself in any wise to do evil.

7. WHEN Men Neglect the settling & securing of an Interest in God as their God. There is no Worshipping of him aright, under any other Consideration. Now all Men by Nature are strangers to God, they cannot challenge him as theirs; they are far from him. But God hath in the New Covenant, discovered a way, in which Men may come thus to be related to him, and makes offers of it to them in the Gospel Invitation: But Sinners that live under the Gospel, and are 〈◊〉 about this Affair, to not regard it, 〈◊〉 live consent in their Natural state, 〈◊〉 not to be reconciled to God, they 〈◊〉 accept of ••• vation offered, are Prej •• 〈◊〉 the Terms of the Covenant, will are 〈◊〉 with their Lusts, for a part in Christ, 〈◊〉 are guilty of prodigious. Comtempt, 〈◊〉 This is charged on them, Psal. 81.10. 〈◊〉 all these ways Men live in the bread 〈◊〉 Command, and with-hold from God 〈◊〉 which is his due.

III. IDOLATRY. This is 〈…〉 words; giving that Worship and Glory 〈◊〉 other God, which is due to Him wh •• . 〈◊〉 not to be understood, as if there were 〈◊〉 any other God, but it intends an 〈…〉 to any, or a respect that is shewn 〈…〉 cannot be paid but to him whom 〈◊〉 to be their God. Now there are 〈…〉 Idolatry which are prohibited by this 〈◊〉 Gross, and Covert.

1. THERE is a more Gross Idolatry, 〈◊〉 Consists in an open profession 〈…〉 Worshipping any other Object as God 〈◊〉 the true God, by ascribing that to them 〈◊〉 is proper only to the Deity: And 〈◊〉 several Things here to be 〈…〉 Idolatry, viz.

• (1.) POLITHEISM. He that Worship 〈◊〉 God's than one, is an Idolater, and the 〈◊〉 is ma •• fest, because whatsoever 〈…〉 Worship paid to it, and is not the 〈◊〉 is an Idol. Whereas it is certain 〈◊〉 is, that there can be, but One God. 〈…〉 a multiplicity of God's, necessarily 〈◊〉 this Sin. If a Man have many God 〈◊〉 one must necessarily be Idols. and 〈◊〉 one difference between Pagan, and 〈◊〉 shippers, 1 Cor. 8.4, 5, 6. Hence that 〈◊〉 8. I am the Lord, that is my Name, and 〈◊〉 will I not give to another, neither my 〈◊〉 graven images.
• (2.) HETEROTHEISM A Man 〈◊〉 tend to Worship but one God, and 〈◊〉 Idolater. For it the God whom be 〈◊〉 Service to, be not the true God, it 〈…〉 And that not only when it is an 〈…〉 with Men's hands, or some Creature 〈◊〉 as the Sun, &c. but when Men hate 〈◊〉 false Idea of God, in their imagination 〈◊〉 Worship it: both these Sins the 〈◊〉 were guilty of, they had their Pan 〈…〉 Jupiter, Saturn, and an innumerable 〈◊〉 and none of them the true, except 〈◊〉 where they ignorantly devoted an Altas 〈◊〉 . 17.23. And of the Idolatrous Jew it is said, 〈◊〉 . 1.21. According to the number of thy cities art 〈◊〉 O Judah.
• (3.) SAMARITANISM. Which 〈◊〉 wh •• Men will join other fictitious God's 〈…〉 true God. They pretend to be for, 〈◊〉 God, but will join false God's 〈◊〉 This is usually called Samori ••• is • 〈◊〉 it was notoriously practiced in Som • 〈◊〉 the Captivity. See 2 Kin. 17.41. Th • 〈◊〉 been before that practiced in Israel. 〈◊〉 ••• 's idolatry, who maintained Temple •• ship, but it is said, in 1 Kin. 11.5. For 〈◊〉 went after Asht • roth the goddess of the 〈◊〉 , and after Milcom the abomination of the Ammonites. And afterwards in the 〈◊〉 of Josiah, Zeph: 1.5.
• (4.) PAPISM. So called because it is woe ••• y practiced under the Papacy. And it is 〈◊〉 Men pay any part of that Worship to Creature, which is due to God alone. And 〈◊〉 is most notorious in their Prayers to An ••• and Saints departed, for help; and the 〈…〉 of all is their Prayers to the Virgin 〈◊〉 to whom they ascribe more Power than 〈◊〉 Christ himself; and place more reliance 〈◊〉 than him. And to this may be added, ••••• ism, in which we are told that Christ 〈◊〉 Creature, and yet that Divine Wor •••• to be paid unto him.
• (5.) WITCHCRAFT. It is certain that all 〈◊〉 Worship Objective, is by God accounted 〈◊〉 Worship, Deut. 32.17. They sacrificed 〈◊〉 devils, not to God. 2 Chron. 11.15. And 〈◊〉 him Priests for the high placer, and 〈◊〉 devils, and for the calves which he had 〈◊〉 . And when Men go to the Devil for 〈◊〉 & Help; when they make explicit 〈◊〉 with him; or when they seek to 〈◊〉 tellers, or Conjurers, to tell them 〈◊〉 shall befall them; as Saul did, 1 Sam. 〈◊〉 to discover to them things Lost or 〈◊〉 : They herein commit gross idolatry, 〈◊〉 justly chargeable with it.

2. THERE is a more Covert idolatry: Which 〈◊〉 , yet God sees it, and will charge 〈◊〉 , whatsoever open pretences they 〈◊〉 of the true Religion. And it hath ••• things,

• (1.) WHEN Men, in base flattery, give those 〈◊〉 to Men that are due only to God. This 〈◊〉 Adulation, hath been too much practi •••• ong pretended Christians. Thus when Communicable Attributes of God are af •••• to Men; as he who made his Dedication his Prince, under the style of, Your 〈◊〉 : Or, when the Communicable Attributes attributed in the Abstract, which 〈◊〉 only to God, and cannot without Ido ••••• given to any second Reing, but in the 〈◊〉 : as not be content to say, such 〈◊〉 is wise, but Wisdom itself, &c. Hence 〈◊〉 32.21, 22. Let me not, I pray you, accept any man's person, neither let •• e give stoitering title, unto man, For I know not to give sta •• ering titles, in so doing my maker would soon take me away.
• (2.) WHEN Men seek their own bono •• word than God's Honor. They will exalt themselves, though it be to the reproach of him. They care not what becomes of his Name, so they may but have a Name. This was Herrd 's Sin for which God smore him; who would be a God, and was soon convinced, that he was a Mortal, Act. 12.22, 23.
• (3.) WHEN Men put their trast in any Creature. That which a Man leans his re • lance ultimately upon, is his God. And if it be a Creature, it is an Idol. Some Men trust in their Estates, Psal. 99.6. And we read, Prov. 10.15. The rich mant wealth is bis strong ci •• . These are their God. Some Men trust in Men and all their confidence is in their favor; by which they make Idols of them, Psal. 146.3.
• (4.) WHEN Men are carried with an overeager, and insatiable p • rsuit after the things of this World Such as those make Mammon their God. And for this reason, Coveteousness is more than once branded with the title of Idolatry in the Gospel, Col. 3.9. Epb. 5.5.
• (5.) WHEN Men give themselves up to Car • all Pleasures. When they devote themselves to the things of this Life, and count it their only Felicity, to Ear, Drink, and make Merry. And hence such are said to make their Bally their God, Phil. 3.19. And it is evident, because on this account they renounce him that is the true God, Job 21.13, 14,

USE. LET this call upon us all, to be eaceeding wary to ourselves, lest we incur the Guilt of breaking this Great Command. We see here how many ways it may be violated, both by Atheism, Contempt, and Idolatry. What need then is there, that we look to our ways, lest we Sin on this account. And what humbling Conviction would this lay us under of our folly, and need of pity and pardon, did we thoroughly Examine ourselves by these things. Nor is it a light matter, or to be despised by in. This Sin is enough to Condemn us, and expose us to the Wrath of God, and nothing but the Blood of Christ be able to cleanse from the Guilt of it.

SERMON CLVIII.

BESIDES the Arguments used in the Preface, to enforce th whole Decalogue, by which God offers us matter of Conviction, that Obedience to his Law is our Reasonable Sorvice God hath seen meet to add particular Arguments to the have first Commands severally: Some whereof are appr • priated to the Command, with which they are connected, and others are of a more general Consideration, and applicable to every of the Precepts. Why God hath added Reasons to some, and not to ethers; and why to these, and not those, is not for us curiously to i • quite, but to rest satisfied in his holy Pleasure. It is his Condescendency that he will give us a reason of any of his Commands, besides his holy Pleasure, that we should thus obey him. For him to say, I am the Lord, is reason sofficient, to oblige us to receive and observe, all and every of his Commands. The words, Before me, of before my Face; are well observed by our Divines, to carry the force of a reason in them. Our Catechism reduceth the matter of Argument contained in it, to three Heads, viz. 1. God's Omnisciente; He seeth all things. 2. His catious Obsevation of Men in this regard. And these unto are of force in every other Precept. 3. The infinite Displeasure which God conceives at this Sin p •• ul • orty. All of which are comprehended in it. We may therefore briefly here take a more particular account of this matter, in the following Remarks,

1. THAT God, as he is the Supre im Judge, will reward Men's Obedience or D • s • bidience. As God hath given men a Law, by which they are to regulate themselves, so he hath Idded Sanctions to it, in which he hath promised Blessedness to all such as cordially obey 〈◊〉 , and denounced misery: against all such as refuse their Obedience to it. And that Men may be encouraged by the one, and duly awed by the other, he hath declared himself to be the Judge to whom all must give an Account, and for whom the shall receive their Reward; and because he is so, he will do that which is right: and gives Men thus to know, what they are to expect. We are therefore told, in Rom. 2.6. Who will render to every man according to his deeds.

2. THAT because God is Omniscient, it is therefore vain for men to hope to Sin out of his sight. When he said before Me, it doth not intend only a fo • hidding of open and professed Atheism, or Idolatry, or Contempt, but contrary it intends, that Men cannot practice these Sins so secretly, but that they always stand in the open light to him. They can do nothing behind his back, but are always before his face. Sinners thi • k they can act their Sin so privately, that it shall never be known; and conside in their secresy. And if they were concerned only with Men like themselves, they might have some pretext for it; but when they presume this of God, it is their folly, and indeed no small indication of their Atheism; as was before observed. God therefore hath given Men warningof this, that they might beware. Jer. 23.24. Heb. 4.13. Psal. 139.11, 12. David therefore tells us, Psal. 16.8, I have set the Lord always before me.

3. THAT because God curiously observes all Men how they carry themselves with respect 〈◊〉 his Law, it will be to no purpose, either to d •• y the sad, or excuse themselves. That he doth thus observe all Men we are assured. D •••• asserts it concerning him, Psal. 139.1, 2 Lord, thou bast searched me, and known me. Thus bast known my d •• on sitting, and mine up ••••• thou understandest my thought asar off. And Job made it an Article of his Creed, Job. 31.4. Doth not be see my w • ys, and count all • y shope, And Solomon Remarks it, Prov. 15.3. Thought of the Lord are in every place bebolding 〈◊〉 and the g • od. And Chap. 5.21. For the 〈◊〉 of min are before the eyes of the Lord, and 〈◊〉 p • ndreth all his goings. And the cause his 〈◊〉 ledge is Infinite, he cannot be mistaken it 〈◊〉 Ob •• rvation, and therefore when be cha •••• it upon them, it will be full conviction, and no way avalling them to deny. No •• 〈◊〉 there any other proof. God therefore 〈◊〉 himself to he a Witness, intimating that 〈◊〉 sullcient, Jer. 29.23. Even I know, 〈…〉 witness, saith the Lord. It is true, Men 〈◊〉 Consciences are enough; and these are 〈◊〉 God's Government, and it is vain for Mea •• slatter or to bribe them, for, when God 〈◊〉 mons them to give their evidence, they, 〈◊〉 speak out, Rom 1.15. But, though' the Co ••• ence is as a Thousand Witnesses, yet God • more than Ten Thousand Consciences, 〈◊〉 3.20 For if our heart condemn us, God is gre ••• then our heart, & knoweth all things 〈◊〉 will any excuse be profitable, for be, 〈◊〉 not only the Actions, but the designs, & 〈◊〉 of the Heart.

4. THAT because all things are open and •• nifest to God, it is a despe ••• te impude 〈◊〉 to have any other God. Affronts that are •••• ed to any openly, and to their face, are 〈◊〉 upon as a discovery of the greatest Co ••••• and Scorn: yea, when Men • are to 〈◊〉 any lewdness in the fight of the Sun, 〈◊〉 gueth that they are grown shameless, 〈◊〉 ally when they dare to do is in the 〈◊〉 of wise and good Men. And can it be 〈◊〉 so, it Men know, and they cannot but, 〈◊〉 unless they willfully shut their Eyes, the 〈◊〉 stands by and looks on; that he is inti •••••• present with them; and yet give his God to another, and exalt a stranget upon his 〈◊〉 and without remorse do those things, that are de • goatory to his Glory. Year, what greater dishonor can Men do to him, than to doth ••• things under his Eye, which they would not dare to do, if they thought any sober Man observed them? It argues, either that they believe not that there is a God, or that he is like themselves, Pasal. 50.21.

5. IT is therefore folly, yea madness, for 〈◊〉 to nourish hope in themselves, that for all 〈◊〉 shall escope his Vengeance. Carnol sec ••••• nourished in the Hearts of Men that feat 〈◊〉 God, argues that they do not know him to 〈◊〉 holy and just; and not to believe & acknowledge that, is as much as to deny that he is God, If God sees, he will certainly pu ••••• such Sinners; he stands upon his Honor, •• l 〈◊〉 not part with it, Isal. 42.8. What hope the can they have to escape his righteous judgment? His Holiness makes him to hate 〈◊〉 , his Justie • e g • ge • h him to punish it; his ••• er enableth him to do so; and there is 〈◊〉 that can deliver them out of his Hand. God his eyes that run to and t • o through the ••• ch, will espy them; so that there is no darkness nor 〈◊〉 low of Death, that can hide 〈◊〉 out of his sight.

〈◊〉 THAT because God sees and deserves to 〈◊〉 , therefore all that truly fear b •• have 〈◊〉 Encouragement. There is a glorious •••• pence of Reward, secured in the Pro •••• of the New Covenant, to these that how and acknowledge God aright, and accordingly glority him. Now it is agreeable ••• he Nature of a reasonable Creature, to 〈◊〉 a work cheerfully, when he considers 〈◊〉 it will be profitable for him. This therefore is used as 〈◊〉 Argument, to animate Christians in their business, 1 Cor. 17. •• t. And herein is a Child of God assured that he 〈◊〉 not miss of it, because not only is he •••• full that hath promised, and will perform, 〈◊〉 also he looks on and observes, and keeps ••••• rd of all the faith •• l Service done for 〈◊〉 ; nor are the most secret Duties done 〈◊〉 him overlook'd by God, or lie our of his 〈◊〉 . Hence Christ said to Nathaniel, Joh. 1. 〈◊〉 B • sore that P •• lip called thee, when thou te • st 〈◊〉 the • ig • ree, I saw thee. And he hath •• ed us, Mat. 10.42. And whosoever shall 〈◊〉 drink unto one of these little ones a cup • old water only in the name of a disciple, ve ••• say unto you be shall in nowise • ose his word. And there is a time coming, when 〈◊〉 secret Duties of God's People, shall 〈◊〉 shed before the World, and their 〈◊〉 shall say to them, well done, and de ••• them Blessed, Mat. 25.34.35, 36.

〈◊〉 THIS also affords matter of Caution to the 〈◊〉 of God to make them very circumspect in 〈◊〉 whole Life. Eye service, done to Men, 〈◊〉 condemned in the Word of God for •••• sy. But Eye-service performed to 〈◊〉 there both commended and required. ••• uty required of us, Eph. 5.15. See 〈◊〉 ye walk circumspectly. And what can •••• gently, engage us to the practice of 〈◊〉 ever to have this Thought in our 〈◊〉 I am before God; His Eye is upon me, 〈◊〉 is my Judge views and weighs all my 〈◊〉 . The best of us have remaining Con ••• ce in us, which is ready to prompt us 〈◊〉 , and in nothing doth it more impose 〈◊〉 than by persuading us, that we may 〈◊〉 of sight, and so escape shame and •••• ent. Whereas, now to consider and 〈◊〉 there is a God who looks on, and 〈◊〉 be mocked, what an impression must ••• ke upon our Hearts? And how carefully it cause us to be at all times? Yea, 〈◊〉 to watch our outward Actions, but 〈◊〉 my Hearts & Thoughts, to see that they 〈◊〉 ?

WOULD we then worship God as God, and pay all that Service to him, which we owe him, as our God? Labor we to have the Impression of this Consideration always fresh in our Minds; and let it influence all our Thoughts, Words, and Actions. This will maintain an holy Awe and Reverence of God 〈◊〉 our Hearts, and powerfully influence our whole Lives. Whereas the Forgetfulness of this, will expose us to Temptations, and give L • st and Satan advantage against us, to draw us into Sin. But I pass to,

QUESTION XLIX.

WHICH is the Second Commandment?

ANSWER

THE Second Commandment is, Thou shalt not make unto thee any graven image, nor the likeness of anything that is in Heaven above, or that is in the Earth beneath, or that is in the Water under the Earth, Thou shalt not how down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me: and s • ewing mercy unto thousands of them that love me and keep my Commandments.

WE have before observed, that all the four Commands in the first Table, do properly respect the Worship of God; and that in the two former we are directed unto, and instructed about the kinds of Worship, which are ranked under two Heads, viz. Natural and Instituted. Of the Natural Worship, and the several Duties comprehended under it, and the diverse Ways wherein we may be guilty of sinning against it, we have taken a brief. Account, under the first Command; it follows that we now pass over to the second, in which we are instructed about Instituted Worship. And because there is a very great difference between these two, and they come under a far diverse Consideration, this and the former Command, ought not to be confounded, and made but one, which is done by the Papists and Lutherans, hoping thereby the better to defend, or excuse their Image Worship. Now the main difference between these two lies in this, viz. Natural Worship is that which the very Light of Nature will • ea •• Men, inasmuch as, the Duties of it, and the Obligation laid on us to perform these Duties, derive from the Nature and Being of God, and the Relation 〈◊〉 he stands in to us, whereas the Duties 〈◊〉 Instituted Worship depends upon God's reve •• ed 〈◊〉 . And the Obligation lying upon us to pe •••• m these Duties, flows from the Sovereign •• •• f God, and our absolute Subjection to him. This Command is, as the former, declared negatively; as indeed, all the rest are, except the Fourth, which is laid down both negatively and affirmatively, and the Fifth which is expressed only affirmatively. But it hath been laid down as a Rule from the Word of God, and right Reason, that there are both these Parts to be observed in every of them. So that here also, we are to consider what is Duty, and what is Sin, according as they relate to this Precept. Only let me in the first place remove out of the way, or at least clear our Distribution of these two Commands from another, which some use, and looks fair, viz. that the Fi • l. Command directs us to the Object of Worship, and the Second to the Medium of it, which doth not truly lay out the proper bounds between the one and the other. For, besides that God is the Object of Worship directed to in both, so there are the Media of Worship, which properly belong to the First as well as to the Second Commandment. Such are all the Duties therein required of us, of which we have formerly taken the Account, but we shall have a further discovery of the difference between these two in laying open the Command itself. And, here, let us begin with the Affirmative Part. Hence.

QUESTION L.

WHAT is Required in the Second Commandment?

ANSWER.

THE Second Commandment Requireth the receiving, observing, and keeping pure and entire, all such Religious Worship and Ordinances, as GOD hath appointed in his Word.

IN this Answer we may observe two Things, under which is comprised all that belongs to this Head of Instituted Worship, viz 1. Here is the Subject Matter about which our Obedience is here to be employed. All such Religious Worship and Ordinances, as God hath appointed in his Word. 2. The Things wherein this Worship is to be performed, in receiving, observing, and Reeping them pure and entire. Each of these may be briefly laid open.

1. HERE is the Subject Matter about which our Obedience is here to be employed, viz. All such Religious Worship and Ordinances, as God hath appointed in his Word. In the laying out of this, two Things may come under our Inquiry, viz. First, We may in general take an Account of the Nature, Reason, and Bounds of Instituted Worship. Secondly, We may in particular, take Notion of the more special Duties which belong to this kind of Worship. Of these in Order.

1. LET us in general take an Account, of the Nature, Reason, and Bounds of Instituted Worship. For which let me offer these Conclusions.

Conclu. 1. THAT the End of Instituted Worship is to help us in the Exercise of the Natural. 〈◊〉 Second Command is in this respect subservient to the First. This will appear if 〈◊〉 confider,

• (1.) THAT the direct design of all Worship is, that we love and glorify God, as our 〈◊〉 End and chief Good. God hath discor ••• himself to be such to the Creature, and requires our practical Acknowledgement 〈◊〉 him as such, in our Worshipping of 〈◊〉 When therefore out Savior Christ world 〈◊〉 us the Sum of the whole first Table, which respects our Worship, he thus expresseth 〈◊〉 Mat. 22.37. Thou shalt love the Lord thy 〈◊〉 with all thy heart, and with all thy soul, and 〈◊〉 all thy mind. Hence all these Commands points us to one and the same Object, 〈◊〉 is God, and no other, Mat. 4.10. It is 〈◊〉 Thou shalt worship the Lord thy God, and 〈◊〉 only shalt thou serve. And the Reason 〈◊〉 we are so to Worship him, is because 〈◊〉 the last End of all Things, all being 〈◊〉 for his Glory, Prov. 16.4. And because 〈◊〉 are to expect our whole Happiness enti •••• from him. And this dependence we do •••• cally profess, by our so Worshipping of 〈◊〉
• (2.) THAT our thus knowing, acknowl ••• ing, and glorifying of God, is the proper 〈◊〉 of the First Command. The whole Object 〈◊〉 Religious Worship is recommended to 〈◊〉 this Precept, and the other three refer 〈◊〉 as thus prescribed to us. And in this respect every other Command in the first Table 〈◊〉 a necessary Reference to the first, and that 〈◊〉 is the proper Aim of this Precept, we 〈◊〉 already observed, and made to appear, in the opening of it.
• (3.) THAT all the Ordinances or Instituted of God are given and intended so guide us 〈◊〉 in our right closing with God as our 〈…〉 and objective Happiness. This is su ••••• evident, from the Consideration, that they belong to Worship, and that this is the 〈◊〉 design of all Worship; as hath already 〈◊〉 made to appear, and will be further 〈…〉 us, if we observe, that God himself hath 〈◊〉 clated this to be the Reason, of the 〈◊〉 and Ordinances which he gave to his 〈◊〉 Israel. Thus we have it represented 〈◊〉 10 12, 13. They are to show us how 〈◊〉 to serve our God, and therein to pay 〈…〉 Honor and Homage that is his do •• 〈◊〉 therefore are given us a test to 〈◊〉 Obedience, and their acknowledging of 〈◊〉 therein, and themselves to be an holy 〈◊〉 devoted to his Glory, Deut. 26.17, 18, 19.

Conclu. 2. The Morality of the Second Command, doth not properly consist in the thing Instituted, but in the Authority of the Instituted, 〈◊〉 the Reason of the Institution. That we 〈◊〉 take this up right, let us observe,

1. THERE are two sorts of Duties 〈◊〉 come under this Commandment, viz. 〈◊〉 Such as are in themselves purely M ••• 〈◊〉 Natural. Such are Praver, and Pra •••• him, hearkening to his Voice, and en •••• ing to acquaint ourselves with his Will. ••• dly, Such as are in themselves merely ••• ive and Arbitrary. Such were all the •••• ites, Ceremonies, and Sacrifices of the Old Law Ceremonial, and many of the Statures of 〈◊〉 Judicial Law. Such also are the Sacrations of the New Testament which are or ••••• ed by Christ, in his Gospel Church.

THERE is a diverse Consideration to be 〈◊〉 of these with respect unto this Precept, 〈◊〉 Relation to it is different, as will be 〈◊〉 sent. For,

〈◊〉 CONCERNING such Precepts as are of 〈◊〉 ••• se;lves purely Moral and Natural, two ••• ings are to be considered.

〈◊〉 THAT as they are so, they belong not to 〈◊〉 • o • d, but to the First Command. And it •• ule, that though a Duty may belong ••• er • l of the Commands, vet in the same 〈◊〉 , it can belong to but one. New what ••• belongs to natural Worship as such, is ••• iated to the first, and must be enqui •• after there. Prayer therefore, and Prais •• and Hearing, as they are enjoined on •••• ea by the Law of Nature, do only refer 〈◊〉 ; for the Reason of them naturally re ••• from our knowing and acknowledging 〈◊〉 be our God.

〈◊〉 BUT as they are appointed by God, to be 〈◊〉 in this or that Ordinance, so they 〈◊〉 to instituted Worship. There are the •••• ces, wh • ch God hath appointed, to be 〈◊〉 by his professing People, which he 〈…〉 to them according to his Wisdom 〈◊〉 •••• sure. In these Ordinances he hath ••••• ded these and those moral Duties of ••••• all Worship to be attended. as Praying 〈◊〉 ••• blies of his People, the Preaching of 〈◊〉 &c. Now under this Consideration 〈◊〉 being for performed, they belong to ••• ed Worship, and so to this Second •••• nd.

〈◊〉 CONCERNING those Precepts which are 〈◊〉 •••• tive and Arbitrary, Four Observa •••• •• y be made,

• 〈◊〉 THAT they do not as such belong to the •••• and. Tho' as they are means and 〈◊〉 promove Natural Worship, they may 〈◊〉 a respect to that; yet in their own 〈◊〉 they do not, and the season is in their 〈◊〉 viz. because they are Positive, and the 〈◊〉 of Nature could never have discovered 〈◊〉 and though' they are made serviceable to ••• anfying of God yet th •• •• rviceableness •••• fullness, is not in the things themselves, 〈◊〉 the Arbitrement of God, who appoint ••• for this end, which is evident in all •••• les and Sacraments.
• 〈◊〉 HENCE they had never been Duties, if 〈◊〉 not thus Instituted them. It is true, 〈◊〉 • ealed Will of God, is the Supreme 〈◊〉 of all moral Duty. But some Duties ••• y • led in Man, at first, by writing his 〈◊〉 their Hearts, and those Duties are •••• d, and belonged to Mankind, as soon •••• e with the Image of God upon him. Those Duties had their first rise from God's Positive appointing them, and for that reason took their rise from that Appointment. Thus, Circumcision was no Duty, till God gave Abrab ••• a positive Law for it.
• (3.) HENCE none are under the Obligation of them, but such to whom they are revealed For Men who enjoy the Oracles of God, wherein his Statutes and Judgments are shewn them, and yet neglect their Attend ance on them , will be charged as Sin on them; but they to whom they were never discovered, will not be thus Guilty. As for the Heathen therefore, their want of these Institutions is their misery, but it they never heard of them, not had the Offer of them, it is not their Sin, as it for them to neglect Duties of Natural Worship, Jer. 10.25.
• (4.) HENCE they are Arbitrary and Mutable in their own Nature. The Duties of Natural Worship continue the same unalterably from the, beginning, whereas Instituted Worship hath been changed. God made known his mind to his Church of Old by degrees; the Law of Sacrifices soon after the Fall, Circumcision to Abraham, the Passover after the coming out of Egypt, &c. And after Christ's coming he put an end to the Mosaical Paed • g • gy, and introduced the Evangelical; which is therefore to abide, because he intended it to be the last. Heb. 12.28. Wherefore we receiving a kingdom which cannot be mov •• , les us &c.

3. THERE are two Things wherein the Morality of the Second Command doth consist,

• (1.) IN regard of the Authority, by which all the Precepts of it are enjoined: which is Divine. It is a moral Truth, and written in the Law of Nature, that God is Supreme, and for that reason, that he hath an indisputable right to Command his Creature, according to his holy Pleasure; and that when he doth so Command it, it owes him a free Obedience, and rebels against his lawful Goverment, if it refuse or neglect to comply therewithal, Deut. 12.32. What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it. And this is grounded in the relation we bear to God, as we are his Creatures, Psal. 100.2, 〈◊〉 . And on this account he is our Lord and Lawgiver, Isai. 33.22. On this account is God pleased often to give no other reason for these Commands, but, I am the Lord.
• (2.) IN regard of the reason and end of their Institution. Although God is Sovereign, yet he is infinitely Wise, and suits his institutions, as for his own Glory, so for our Good. He hath therefore appointed them to be the Media for the advancing of this design. So that they are the way, in which we may glorify him, and enjoy Communion with him, which is our Happiness, which is the last end of the Reasonable Creature, to which he is, by the Law of Nature bound to serve, Deut. 10.13. To keep the commandments of the Lord, and his statutes which I command thee this day for thy good.

SERMON CLIX.

Conclu. 3. THAT it is the Divine Prerogative, to make or appoint Institutions in Worship. This Power belongs to God alone, and to no other, neither Angel nor Man. It is true, these may be the Instruments of discovering to us the Will of God in this regard. But to appoint any Ordinance of Worship, is beyond their Liberty. The Reason whereof may be afterwards considered, under the Neg • tive part of this Command. Here only I shall offer a few Assertions for the Demmonstration of this Conlusion viz.

1. THAT God alone is the Immediate Object of all Worship. The Object of Obedience in general, it either Immediate or ultimate. That God is the Ultimate Object of all Obedience is certain. We are to do all with acknowledging him to be the first Cause of all things, and consequently to eye his Command in it, and with seeking his Glory as our last end, in all that we do. And except we thus perfrom all Duty, it will not amount to Obedience to God, let it be never so conformable to the Rule, as to the matter of it. But still, there are Two • ables in the moral Law, the Second whereof contains Duty to Man, or Love to our Neighbor, and in these, the Creature is the immediate Object of our Duty; whereas, the First Table e • j • y • s us, in Duties which have God for the next Object, as well as the last End of them: So that we are to be carried forth in them, directly to God. Such are all the Duties of Worship. According to, Mat. 4.10. Thou shalt worship the Lord thy God, and him only sha • t thou serve. So that we may not pay any Worship, to any other but God, so much as intermediately. Hence that, Isai. 42 8. I am the Lord, that is my Name, and my glory will I not give to another, neither my praise to graven images.

2. THAT the Institutions in Worship, are properly Media to help us in our Natural Worship. They are not ordained for their own sake, but with a respect to former. How far, and in what respect they are so, we observed under the first Conclusion. And it is here to be remarked again, to lead us in our present search. What is contained in this Natural Worship, was considered under the former Command. In •• sum, it is to Know God, to Acknowledge him to be God, and glorisy him as God. Now Man, as a dependent Creature, stands in need of help in this Concern; much more fallen Man, who hath no natural Light lest in him, to direct him how to Worship God acceptably. And therefore God hath pleased to show him a way, wherein he may do it; and to this way belong all the Institutions, appointed to Man since the Fall.

3. THAT all Institution as such, are Positive and Arbitrary. I say, as such, for we before observed, that there are Duties, which in themselves belong to Natural Worship tha • God hath appointed be performed in Instituted Worship: But that this Duty is to be performed under this Institution, and th •• under another, is an Arbitrary thing, and depends, on the will of the Instituter. But besides, there are Institutio • s, which who •• and int •• ely are Positive. There is no Natural Connection between the Duties themsels and the End for which they were appoin •• d, Such are all the Ceremonies appointed, either under the Old, or New Testament: And the supreme reason that we can give of the Appointment of these is, that it was the plea ••• of him that ordained them, to enjoy • them. They did not proceed from his Nature, 〈◊〉 were they in themselves necessary, for the 〈◊〉 honoring him, by the reasonable Creatu •• 〈◊〉 only he saw good to appoint them. Tho •••• still it must be acknowledged, that he had a •• sign in them, which was his own Glory, And 〈◊〉 Be • efit. However, the Seal of them is 〈◊〉 this, I am the L • rd. And he might have 〈◊〉 pointed others, as well as th • se, had • e 〈◊〉 pleased.

4. THAT the Usefulness and Es •• cacy of 〈◊〉 Institutions in Worship, depends on the 〈◊〉 sure of the Instituter. Their usefulness 〈◊〉 ••• sists in their serviceableness to the 〈…〉 which they were appointed. For we of 〈◊〉 that they themselves are not an end, 〈◊〉 Medium to it; and in this respect are, Th •• a Medium, viz. as they may advantage 〈…〉 promove the great End of all Worship, 〈◊〉 is to glorily God, and enjoy Communicabi •••• him, which is our true Blessedness: 〈…〉 they miss of this end in us, they do era •••• become vain Oblations, and in no resp ••• ••• fitable to us. And this is their usefulness 〈◊〉 they help forward the Graces of Holiness 〈◊〉 us, a • d so lead us to Eternal Life. Now 〈◊〉 Efficacy depends upon the Instituter. We cannot give it to them, not make them 〈◊〉 powerful to us, it must therefore come 〈◊〉 him who ordains them; nor can our •••• derce for it, be rasionally placed on any 〈◊〉 And it hence necessarily follows, that 〈◊〉 else can, with any reason, pretend to make 〈◊〉 Institutions, but he who can put virtue 〈◊〉 them, to cause them to advance this 〈◊〉 For any to appoint a Religious Ordina •••• cannot command a Blessing to accom ••• the using of it, it is both egregious folly •• •••• gance, and the very light of Nature 〈◊〉 it.

5. THAT God, and he only can give 〈◊〉 and Success to any Institution. He can 〈◊〉 let the Medium he what it will, and 〈◊〉 eye of human reason never so impro ••• 〈◊〉 as having no natural Connection with the and for which it is ordained; yet if he Comm •••••• it, he is able to make it certainly to acts 〈◊〉 end. He therefore often chooseth such 〈◊〉 as Men count foolishness, that therein he 〈◊〉 illustrate the glory of his Wisdom & 〈◊〉 The Preaching of Christ Crucified 〈◊〉 esteemed, by the Jew and Greek, 1 Cor. 〈…〉 〈…〉 Christ 〈…〉 unto this the Jews a 〈…〉 Greeks foolishness. •• d yer he tells us, ver. •• But unto there which 〈◊〉 called, both •••• s & Greeks Christ the 〈◊〉 of God, and the 〈…〉 of God. And 〈◊〉 ••• cla • es ver, 26, 17. Not many wise 〈…〉 the flest im • many mig •• ry, not mary 〈◊〉 are called. But God 〈…〉 the foolisness of the world, to con •• un • the wise, and 〈…〉 chosen the weak thin • s of the world to 〈◊〉 the things this 〈◊〉 mighty. And he ••••• eth this to himself Isai 48.17 Thus 〈…〉 the body one of Israel, 〈…〉 thy God 〈◊〉 • each • th thee to 〈◊〉 . And that no • there but he can do is 〈◊〉 •• rt • in. And there ne •• s nothing 〈◊〉 ••• onstrate this, than to co • sider, 〈◊〉 •••• st able & faithful Ministers, whom 〈◊〉 use of in the dispensation of his 〈◊〉 , do utterly disclaim a • y Ability 〈◊〉 , to make any •• e of these Ordi ••• effectual to the saving good of those 〈◊〉 they dis •••• se them; but refer that 〈◊〉 im him. Which Argument 〈◊〉 • eth, 〈◊〉 off his Corinthians, fr • m pl •••• g an 〈…〉 upon the bell of Ministers, 1 Cor. 〈◊〉

1. THAT God hath eng • ged his Bl • ssing to 〈◊〉 •• titutio •• , but those of his owen 〈◊〉 . He hath e • cour • ged his Peo ••• 〈◊〉 upon fills own, by promisi • g his 〈◊〉 and blessing with them, in their •• e ••••• nce on them, Exod 20.24. in all pla ••••• •• ec • rd my Name, I will come unto 〈…〉 I will bless thee. Be the hath not so 〈…〉 regard of any other. He threa • ned 〈◊〉 with his Anger, as will afterwards app •• •• d for this reason, they that attend 〈◊〉 he said to Worship him in vain, Mat. 〈…〉 in vain they do worship me, teaching 〈…〉 the commandments of men. It Men 〈◊〉 • ollge God, to succeed all their inven •••• w • it • they pretend to be for his Glory, •••• ght have a Plea for them; but it is 〈◊〉 but the contrary, and the reason of 〈◊〉 considered in its pr • per Place. Here 〈◊〉 it be observed, that it no Institutions 〈…〉 or benefit, but such as are under 〈◊〉 approbation and blessing, it must 〈◊〉 •• low, that it is an abuse to Mankind 〈◊〉 to say such an Injunction on Men, 〈◊〉 they can secure no Benefit to their at ••••• on them.

THAT all Institutions of Worship bind •••• science, which is subject to God only. Worship that is lawful is due to God, for 〈◊〉 only Object of it, and all the Service 〈◊〉 is due to him, must have a Divine 〈◊〉 it; for no less an Authority can 〈◊〉 it. And all Divine Laws as such, 〈◊〉 the Conscience, for he is the Lord of it, 〈◊〉 himself hath assured us, that he will 〈◊〉 them that violate his Ordinances, though' 〈◊〉 . Now he that pays Conscientious ••••• tice to any Institutious, doth therein 〈◊〉 that his Conscience is subject to that •••• ority, by which they are enjoined; and because God only knows and can jud • e the Cons • i • 〈◊〉 it must either have that • ood hath himself appointed, or A • th 〈◊〉 another 〈…〉 in his Name; but God hath rese • red this to himself, and hath limited 〈◊〉 to this Rule, in Deut. 12.32. W ••• thing •• ever I ••••• d you. •• serve to 〈◊〉 : thou s ••• not add there •• not •• minish from it.

Concl • . 4. THAT the is • ord of God is the 〈◊〉 Ra •• . by with we are to •• torm o • t selves, what are the Ordin •• ces of Divine Institution. If we would know what are those Positive Precepts of his, which concern this Affair, and not be mistaken about these, the must repa • r to this Oracle for our irfor • i • tion. And that we may rightly take up •• is C •••• usion and the reason of • t, let these things be observed.

• 1. THAT the •• gh • of Nature cannot o • 〈◊〉 s ••• d • j •• v • r to us. What is a Divine Institution. It may sometimes be able, to give us s convinecing reason of the equi • y and •• itableness of the Institution, yet, that th • t or that is an Ordinance, it can gire us no information. And the reason of this is evident, because, as was before intimated, they are the Arbitrary Declarations of his Sovereign • , Will. They therefore who allow such a por ••• to huma • e Reason, or the light of Na ••• e, in some things, have taken up a more lax and large No •••• of and I •• titution, than I intend, and ••• sound things which ought to be distinguished. For indeed that which 〈◊〉 immed • ately from the S • vereig • ty of God, and hath no foundation necessary in the nature of the thing, cannot be inferred and concluded from our way of ••• so • ing. And in regard of this, may tha • demand be well made. Rom. 11.24. F • r • i • •• th known the • i • d of the Lord, or 〈◊〉 • uth been his c • anseller.
• 2. HENCE we must receive this discovery from God by a particular Revel • ti •• . The light of Nature in a more large sense may be called a Revol • tion; but that which is more strictly so called, is thar which God hath made kn • wn of his mind after an ex • raordinary manner, in the first discovery of it to Men, though' ir hath afterwards be • discovered to others by those to whom it was first so communicated. And if it had not firstly beeth so manifested, Mankind must forever have remained ignorant of it. Now there are but these two ways, in which Men are capable of coming by the knowledge of anything, viz. by Reason and Revelation. It therefore the former is defective in this regaid, we must be beholden to the latter for it. Hence we have our Savior C • rist making such a disjunction, in his animadversion upon Peter 's Confession, Math. 16.17. Flesh and blood h •• h not re ••••• it unto thee, but my Father which is in heavent
• 3. THAT God hath plenas;ed to reveal his Will to some extraordinari • y, in the giving of these Inst ••• tions. As these O • dinances have been g • ve • to the Church, not all at once, but successively, and with additions & all • erations, so all these, things were by Men •• spired, and who did all as commanded by God. And this they had, sometimes by Dreams and Visions, sometimes by Messages received from Angels, and frequently by the Son of God. who is called the Angel of the Covenant: but still, it was from God, that they had the injunction; they came not on their own heads. And they had those insallible tokens, by which they knew that it was a Divine Revelation, that was made to them, that enabled them without h •• sitancy to prefix it with. Thus forth she land. And thus P ••• introduceth the Institution of the Lord's Supper, I Cor. 11.22. For I have received of the Lord, that which also I delive •• t unto you.
• 4. THAT God hath ordered these Statutes of his to be recorded in the Holy Scriptures. Tree, these were for a long time, handed from one Generation to another, and received from Fathers to Children, by Tradition; but it was God's Pleasure, when He saw meet, to command the Writing of these things, that so they might be preserved, for the help & direction of his People at all times. Thus we find, that when M • ses had received the Ordinances in the Mount, he recorded them, Exod. 24.4. A •• M • ses wrote all the words of the Lord, and r • se up early in the morning, and bui ••• d on a •• ar under the hill, and •• clos pill • rs according to the twelve tribes of Isreal. And we are told of such a Command, Exod 34.27. Write then these •• as. And Moses wrote the whole Law in a Book, De • t. 31.24. We are therefore told, both how the Seriptures were written, and for what • nd and usefulness they were so, a Tim. 2.16, 17. All scrip •••• is given by inspiratien of God, and is press 〈◊〉 for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly surnished unto every good word. And God's People were directed to regulate themselv • s by this, when Deceivers were ready to impose upon them, Isai. 8.20. To the low and to the testimony: if they speak not according to this word, it in because there is no truth in them.
• 5. THAT there are no new Institutions ordained, and consequently no new Revelation of any to be expected, since the Canon of the Scriptures was perfected. What extraordinary discoveries of the mind of God may be made to Men, in the day of Reformation, and Restitution of all things in the Church of God, which is hoped and waited for, I shall not inquire. That the Spirit shall then be poured forth abundantly, we are to believe, according to the Soriptures. Donbtless, God will then communicate a great deal of Light to his Chosen, whereby they shall have abundant satisfaction in those great Truths of his Word, about which. Christendom is at this Day, involved in endless Disputes. For we are told, Hab, 2.14. For the earth shall be filled with the kn •• ledge of the glory of the Lord, as the waters cover the sea. But this is certain, that there will be no new Ordinances appointed. It pleased God to set up; legal Administration, to be and continue, till Christ had come in the flesh: And He being the Sub •••• of those shadows gave being to the thing th ••• in prefigured, and so put an • nd to them, till when, they were to be of force, according to Can • . 4.6. Heh. 9.10, But when Christ had accomplished his Work on Earth, 〈…〉 possession of his Kingdom, he gave a 〈◊〉 Dispensation of Ordinances to his 〈◊〉 , which is to continue till the Consu ••••• or all things. And for this reason, it is said 〈◊〉 be a Kingdom, that cannot be mo • ed, 〈◊〉 28. When therefore the Apo • le 〈…〉 written his Book of Revelation, which 〈◊〉 last of Canonical Scripture, he set s •••• 〈◊〉 as that to it, Rev. 22.18, 19. For I 〈◊〉 unto everyone that bear • th the words of the ••• phesie of this book, If any man shall old 〈◊〉 things, God shall add unto him the pl •••• 〈◊〉 ar • written in this book. And • f any 〈◊〉 take away from the words of the book of 〈◊〉 prophesy, God shall take away his part 〈…〉 book of life, and out of the holy • ny, and 〈◊〉 the things which are written in this book 〈◊〉
• 6. HENCE it follows, that if we would 〈◊〉 what are the Gospel Institutions, we and 〈◊〉 ourselves to the Word of God for them. 〈◊〉 is the only unerring Rule for our di •••••• Christ is the only Lawgiver of his Christ, and his Ministers are to limit themselves 〈◊〉 teach Men no other injunctions, but 〈◊〉 he hath prescribed, Mat. 28.20. And 〈◊〉 shall they know them, but by his 〈◊〉 , wherein he hath given his whole C 〈7 letters〉 this respect? And it is sufficient for 〈◊〉 reject any Ordinance of Worship, 〈◊〉 imposed on them, if it hath not his 〈◊〉 for it. God therefore thought that 〈…〉 enough for their Conviction, Jer. 7.33 ••

Conclu. 5. THAT all the Institution •• vine App • intment, are equally our 〈…〉 the Duties of Natural Worship. This 〈◊〉 be anderstood with respect to such as 〈◊〉 the revelation of these Ordinances 〈◊〉 who them by the Word of God. For we 〈…〉 observed, that none are under the 〈◊〉 of them, but those to whom they are 〈…〉 But Men greatly mistake themselver 〈…〉 that altho' they are under indispensable 〈◊〉 , to perform Duties of Natural W •••• • e God, yet they may neglect those 〈…〉 of Institution without danger; but 〈…〉 error, and the occasion of a great 〈…〉 . Not that every Institution is to 〈…〉 without the Qualifications requi ••• 〈◊〉 it is a Sin in Men to live u • qualified, 〈…〉 to plead that for their excuse or 〈…〉 in their neglect; as if one Sin would 〈◊〉 us from another. The Truth then 〈…〉 Conclusion, may 'ot demonstrated 〈…〉 Things,

• 1 THEY are enjoined by the same 〈◊〉 . God is the Author of the Law of Name 〈◊〉 well as of the Positive Law, and of 〈◊〉 well as that. Now the first Obligation 〈◊〉 upon a • y to obey a Law, is from the O •••• ration of the Power or Authonity of 〈◊〉 giver. If it be his Prerogative to makes such Stature, and bi • d it upon us, it must indis •• lie be our Duty to submit to it; and •• tsoever difference there may be in the ••• gs themselves, as without question there 〈◊〉 difference, yet in point of Obedience it • o • nts to one: the • ame Authority is des •• sed in the neglect of the one, as of the o •• er, and there is as much Contempt cast upon 〈◊〉 by this as by that. That therefore is •• reface to all the Commands. Exod. 20.2.
• 2. THEY are directed to the same End, and 〈◊〉 performed to the same Object. They 〈◊〉 both of them Worship, though diversified 〈◊〉 the distinction of Natural and Instituted. 〈◊〉 are both for the same Design, viz. the car • ying on of the Religion wherein God is to be acknowledged and glorified by the Reasonable •••• re. God is therefore to be served in 〈◊〉 both. And as it is our great Business to 〈◊〉 him, so we are to take our directions 〈◊〉 him, how to do it; and in these he hath 〈◊〉 it us. And because these Institutions are the • edia found out by God's Wisdom, and p •••• ed by his holy Will, to help us in our 〈◊〉 Worship, we cannot neglect these, without hindering ourselves in the other. They 〈◊〉 will omit their attendance upon the ordinances, will soon grow remiss in Natural Duties.
• 3. THEY are by the Precept made a necessary 〈◊〉 to the great end of Worship. What that 〈◊〉 is, we have already observed. Now a 〈◊〉 may be said to be necessary, either in 〈◊〉 Nature, or by virtue of some Law •••• cept; the former Necessity is, when the thing cannot be without it; the latter •••• en it is the Will of God, that we shall 〈◊〉 his Blessing in no other way. In the 〈◊〉 respect, no particular Ordinance, is •••• ely necessary; though' in general, the Nature of Man, and of Worship, require that 〈◊〉 be some Ordinances about it. Though 〈◊〉 God's liberty, what he will enjoin. 〈◊〉 is the latter respect, these are necessary 〈◊〉 observed and obeyed by us, because God 〈◊〉 said, that this is the way in which he 〈◊〉 Worshipped by us, and accordingly 〈◊〉 communicate himself to us. Hence the 〈…〉 of these is said to be the special •••• ge of a People, Psal. 147.19, 20.
• 4. THAT they are a Test, by which God proves 〈◊〉 •• dience to him. God's Sovereign Prero •••• , is in nothing more asserted, than in the 〈◊〉 Command; as will afterwards be con •••• . Now God hath from the beginning 〈◊〉 such a Test. He did so with Adam in his 〈◊〉 by the Tree of Knowledge, He did 〈◊〉 his Ancient People, in the Laws of •••• ees given to them by Moses; and he 〈◊〉 done so by his Gospel Church, in the j •• ribed Appointments of it. On this re •••• therefore the Promise runs, Deut. 5.32. 〈◊〉 . Now it is not what the thing is in it 〈◊〉 but what it is to us, that puts weight 〈◊〉 . And nothing can discover our Hearts 〈◊〉 than a trial that is in a thing of itself 〈◊〉 and easy, and yet laid on us to be a proof of our Sincerity: As Adam's forbearing the fruit of one. Tree; Stul's tarrying seven Days, and many of like nature.
• 5. THAT they are urged upon us, by Reasons se •• hed from the same Topics. Some have thought all those Duties to be in themselves Moral, which are enforced with Arguments that are so, but that is a mistake: for altho' the Precepts themselves are Positive, yet the Obligation to Obedience is Moral, and therefore the Motives may well be so too. Such us that, Lev. 10.44. and many of like import. God would hereby give us to understand, that though' the thing were not a Duty, but at Liberty, before he commanded it; yet when once it hath his Seal upon it, we as truly pollute ourselves with Sin, by transgressing of it, as by the breach of any of the merely moral Commands.
• 6. THEY have equal Sanctions annexed to them. The Sanctions that are added to any Laws, are to give Solemnity to them, in or upon the Consciences of Men. Now God hath made the same Promises to Obedience, and declared the same Threatenings against Disobedience to his Institutions, as unto the Precepts of Natural Worship. When God had given the Law to Israel, what greater in • o • cement could be added than that, Deut, 32.46, 47. And that in Chap. 30.19. And we find what a fearful Commination is uttered against those that unworthily Communicate at the Lord's Table, 1 Cor. 11.29. Yea, and let us remember, that all the misery that is fallen upon the whole race Mankind, was introduced by the transgression of a Positive Precept or Ordinance, Gen. 3. Let us then fear God, and take heed that we neglect not nor despise any of his holy Ordinances.

SERMON CXL.

II. IT now follows that we take an Account, of the more special Duties, that belong to this kind of Worship. And here we must warily distinguish, between the Duties of Natural Worship, and those which are Institured. And that more peculiarly for two Reasons. Partly because Natural Worship, in all the Parts of it is to be performed by all Christians; and there are none that can live in the neglect of them, without Sin, since the very light of Nature tells Men, that they are due to God from the Reasonable Creature, as was ordained under the first Command: Whereas, dwe • s of God's Institutions, do not only appoint Posirive Duties of Worship, but also con •• ne the discharge of them to such Offices, a • are therein ordained of God; and if others should undertake them, they would be guilty of Usurpation. Such were the Priest's Office of old. Hence they so treated him, a Chron 26. 18. And they withstood U •• iah the • ing, & said unto him. It appert •••• th 〈…〉 , to barn incense unto the Lord, but to the priests, the s • ns of A • r • n, that 〈◊〉 •• nse •• ated to barn incense: go out of the s • ndu • ry, for th •• best trespassed, neither shall it be for thine b • ne •• from the L ••• God. Partly, because the Duties of natural Worship, are fixed and unalterable, and remain to the World's F • nd, whereas Institutions are alterable, though not by Men, yet by God who ordains them; and though they are of equal Force with the other, while they have the Seal of God's • uthority upon them, yet when repealed, they cease to bind the Conscience, yea, they become rude and beggarly Elements, as P • ul calls them, Gal. 4.8. which hath also been manifested, under the Consideration of the Nature, Reason, and B • unds of Instituted Worship.

WE are here also to remember, that there are Duties of Natural Worship, required to he performed, in the Exercise of instituted Worship. Though these are distinguished in Doctrine, yet they are joined together in Practice; for we observed, that this is appointed to help us in exercising of that. But still, it is not left to Man's A • b •• rement, nor may everyone at pleasure undertake the Performance of these, in they way of an Ordinance, under the preterce, that it is natural Worship. For so would the distinct Offices, which Christ hath appointed in his Church, be con ••• nded, Rom. 10.15. And how shall they preach, except they be sent?

Again, WE are to distinguish between an Institution if self, and the Circumstances of it. There are some natural Circumstances, necessarily required to all Actions, whether civil or religious; thus, every Ordinance must be performed, in some Time, and in some Place, because Man's Nature requires it. Now if God hath fixed these, as he did of old, with respect to diverse Services, this belongs to the Institution, and binds the Conscience to the Observation of it: But if the • e be no particular Precept for it, it belongs to the Prudentials of Christians, and the Light of Nature is to direct, yea, and the Providence of God may vary it. There are also civil Circumstances, such as Garb and Gesture, in which Modesty and Gravity are requisite, but these are not in themselves, any pare of instituted Worship, nor hath God appointed any limited Ordinance about them; and how f • r the Practice of the Apostles amounted to an Institution, in these and those Particulars, is matter of Dispute. There were some things they did extraordinarily; and suited to their Apostolical Function, and those Gifts which are now ceased, the doing whereof is to cease with them. Other things they did occasionally, and according to the Rules of Prudence, which cannot be the Rule of a fixed Ordinance, in the Church of God.

In sum. WE have observed, that an Institution in Worship is, whatsoever God requires to be performed by his People in way of Worship, by a Positive Precept. And that we may be more particular in this, let us 〈◊〉 serve. That the Divine Institutions may be considered, according to the Times of the Church of God. These were such as 〈◊〉 given to Man in Innocency, or such as 〈◊〉 appointed to Man since the Apostasy. God gave to Man in Integrity, the Tree of Life and Knowledge, for a Sacramental Use 〈◊〉 him, by a Positive Law, which were added as Seals to the Sanctions of the m • ral Law. Since the Fall we may divide the Times 〈◊〉 two Parts, viz. From Ad • m to Christ, and from Christ to the End of World. From Adam to Christ. Christ treated with the World un •••• new Covenant, of which, there were mo •••• score Dispensations, till Christ himself app ••• ed to be the Light of the Word. Hence 〈◊〉 gave them diverse Ordinances, for the 〈◊〉 of their Faith, and directing of them in th ••• Relig o •• woe • sh • pping of him. These was server at the beginning, and grew more 〈◊〉 m ••• us in process of Time, according to G ••• Pleasure, and the suitableness of them, of the State of the Church then being. Be •••• the Flood, the principal that we have in • mation of, were Sacrifices, which are 〈◊〉 with • ut some reason supposed, to have 〈◊〉 offered immediately upon the full, and 〈◊〉 first Parents clothed with the Skins of the •• but expressed to have been offered by 〈◊〉 and Abel, Gen. 4. begin. And the distia •••• of Beasts, into Clean and Unclean, which ••• ference therefore was observed, in Nu •• sorting of them in the Ark, and after 〈◊〉 Flood offering only of those, Gen. 7.2 〈◊〉 8.10. And Noth built an alter unto the 〈◊〉 and to • k of every clean beast, and of every 〈◊〉 fowl, and offered burnt offerings on the 〈◊〉 . And the assembling of themselves for p •••• Worship, Gen. 4. ult. Then beg • n 〈…〉 upon the name of the Lord. After the 〈◊〉 God added the Prohibition of earing 〈◊〉 by a Positive Law, there being no re ••••• the Law of Nature, why that should 〈◊〉 well he eaten, as any other part of the ••• ture, Gen. 9.4. And from thence till ••• hem, we have no notice of anything a •••• to instituted Worship. But to him he 〈◊〉 Circumcision, Gen. 17.10. And thus 〈◊〉 continued till Moses, by whom God 〈◊〉 the Children of Israel, a System of ••••• ons, too numerous here to be related. The Passover appointed, with all the part •••• . Ordinances of it, upon their coming 〈…〉 Egypt, E •• d. 12. But the rest were gl •••• Moses in the Wilderness, upon Mount 〈◊〉 upon the tenor whereof, God renewed Corenant with that People, and took them 〈…〉 his People. Hitherto belonged the Taber •• cle and all the Utensils of it. The giving the Priesthood to A • ron, and his Posterity. The putting Holiness upon Times, and Places 〈◊〉 Things. All the Coremonies of the cere ••• nial Law, which were very numerous; which things were to stand in Force, till the Time of Reformation, Heb. 9.10. i. e. till Christ should come and make a Change, in the ••• le frame of instru • ted W •• s •• . Now, as Christ upon his c •••• g, and accomplishing the thing that did p • e • gute him under the • ow, did put an End to the Mosaical Peda •• gy, and thereupon those former Appoint 〈◊〉 • ow coated to be Ordina ces • became •••• garly Elements, as the Ap • stle asserts and peres • n the Epistles to the G ••••• s and 〈◊〉 : So be ordaired new l • s •• tutions in the Gospel Church, to be obse • red by them, who profess themselves, Christians; and ratined them by the same Auth •••• . On which 〈◊〉 we are told, Heb. 3 2 I • b • was saith 〈…〉 that apper •• ed him, as also Meses was s ••• fol is e • his wase. And these are they wich we are concerned withal. And hitherto were peculiarly do belong.

1. THE app •• ciment of Gospel Churches for alo 〈◊〉 Wirs •• p of God. The L • gat of 〈◊〉 indeed tells us, that as Man was made for God's Service, and consequently ••• s a Worship to him, and being made a •• call Creature, ought as there is On ••• ••• to serve him in a social War. Nevertheless, the Appointment of the several So •• ies of Christians for the up ••• ding and 〈◊〉 on of this Worship, is Positive, and sod hare used his sovereign Wisdom in the pes •• ing and ordering of such S • c • eties so 〈◊〉 they may belt obtain the End of their Or •••• . It would here be endless to enjoin into all the Disputes, that have been ••• ged about the Nature and Constantion •••• pel Churches, but that there are such •••• red by Christ, is e •• dent in the New 〈◊〉 , which mentions Churches in the 〈◊〉 , and tells us of the several Places, ••• ei • they were planted, the Appointment 〈◊〉 regulation whereof, belongs to Christ's 〈◊〉 Authority, who is the King of his 〈◊〉 , from whom they are to receive their •• uct oas, Mat. 2 • . 1 • , 19, 20. All power is 〈◊〉 unto we in heaven and earth. Go ye therefore. Whose entire frame is manifestly di ••• from that of the Jewish Church State, 〈◊〉 f • rted to the Service of Christ, already 〈◊〉 in the Flesh, and exalted on his 〈◊〉 .

2. THE Appointment of the stated Ordinances, which are to be adminis • red in these Churches. The Usefulness of these Churches, was for the convenient performing of these Ordinance Now it is notorious, that the Ordinances of the Jewish Church, were vastly diverse 〈◊〉 those of the Gospel Church; they are 〈◊〉 carnal Ordinances, and these Spiritual; his from the End of them, for therein they 〈◊〉 but for the Nature of them. Now these 〈◊〉 ances principally are,

• 1. PUBLICK Prayer. For though Prayer 〈◊〉 is a part of natural Worship, yet the ••• inting of it in Church Assemblies, is an Ordinance. 1 Tim. 2, 8 I will therefore that men 〈◊〉 everywhere, listing up holy hands, withous 〈◊〉 and doubting. But of this there will be further cecafi • n u • der the Consideration of the Helps to Obedience, whereof this is one Principal.
• 2. PREA •• NG of the Word. That the Word of God is given us, 〈◊〉 our 〈◊〉 and direction is the Service of God, is cer •••• , and the Law of No ••• tells us, that if G • d aff • rd his Word to us, we ought 〈◊〉 acquaint 〈…〉 with it, and 〈◊〉 su •• a • le med • s to that f •• d. But this particular was 〈◊〉 preaching it, in the Corg •• gations of God's People, which he hath opp •• inted to be a Mea •••• , for the Conversion and Editic ••• of his Cuos •• , is Positive, 1 Cor 1 21. F • r after that, in the •• sd 〈◊〉 of God, the world 〈◊〉 •• sd •• know not G • d, it pleased God by the 〈◊〉 s •• ess of p •• ac • ing to save the • that be eve. This therefore is •• lemal • pressed on Timothy, 2 Tim 4. 1, 2. I •• erge the therefore belove God, and • e Lord 〈…〉 judge the quark and the deal, 〈…〉 appearing, and his kingdom: Preach the word.
• 3. BAITIS • and the Lord's Sapper. That these Sacrame is are to be used in the Gospel Cha • ca, is terra •• , because there is a Precept for it. That they are no part of natural Worship, but purely Positive, is no less evident, and 〈◊〉 that Reason they are acknowledged by all the O • th dux, to be sacred Ceremonies; and that they are arbitrary and alterable is ev • dent, because they are brought into the Gospel Worship, in the room of Circumcision and the Passover, which are thereupon removed and cease. The former being more suited to represent Christ to come, and these to commem •• a • e the great Benefirs, that he hath introduced by his coming. The Appointment of these we have the Account of and the standing of them for use in the Gospel Church, till Ordinances will be of no further use. Of the former in, Mat. 28.19, 20 G •• ye therefore and teath all nations, b • s • •••• ng them in the name of the Father, and of the Son, and f •• h • holy Ghost: Teaching them to • serve all thing what server I have commanded you: end 〈◊〉 I am 〈◊〉 y • u always even unto the end of the world, Amen. T • e latter. Luk. 22.10. For I say unto you, I will not drink of the from of the vine, until the kingdom of God shall come. Compared with, 1 Cor 11.26. For as often as ye cat this bread, and drink this cup, ye do 〈◊〉 the Lord's death will • be come.
• 4. THE Discipline, by which the Government of Christ in his Church, is to be upheld. Every Church is a Society of such, as are under: Ordinances adapted to the preservation of such a Body, in due Order. And because it consilts of sinful Men, it is necessary for the preservation of it, that there be a due Discipline exercised in it, for the reclaiming of the Scandalous, encouraging of the Penitent, and Warning of all. This the light of Nature teachers. But the determining of the particular Ru ••• of this in the Church, is Positive, And 〈◊〉 is quite of another Nature from that of 〈◊〉 Bodies whose Weapons are Carnal and applied only to the outward Man: whereas these are Spiritual, and concern the Conscience, ••• r. 10.13, &c. Hitherto be long Church Censures, of Admonition, and when need requires, Excommunication, in case of Contumacy; and the restoring of such as are Penitent: which are called by the general terms of binding and lo • sing, Mar. 18.1 • . remitting and retaining, Job. 20.23.
• 5. RELAG • O • IS Fasting. Fasting itself, as it is an outward abstinence from the use of the Creature is no part of Worship at all, and consequently not of Natural Worship. That God hath appointed it, as a Duty to be practiced in his Church, as well as by particular Persons, on Occasions, for Solema Humiliation and Prayer, is abundantly confirmed in the times of the Law. Hence that, in Jo • l. 2.15, 16. Blow the trumpet in Zion, s • n •• sly a fast, ca •• a solemn assembly. Gather the people &c. And that it also belongs to Gospel-times in the W •• ship o • G • d, Act. 13.2, 3. As they ministered to the Lord, and fasted the holy Ghost said, Seperate me Barn • bas and Saul, for the work where unto I have called them. And when they bad fasted &c. Of which Nature also are Days of Thanksgiving.

3. THE Appointing of the Offices in the Church, for the dispensation of the Gospel Ordinances. These Ordinances are to be dispensed in Christ's Name, and by his Authority. And hence there must be some Authorized by him for it, without which Commission, none ought to take this Province upon him. It is said of the High Priest of Old, Heb. 5 4. And no man taketh this honor unto himself, but be that is called of God, as was Aaron. And it is of like force in all the Offices in the Church. The Offices in the Gospel Church, are not the same under the New-Testament which they were under the Old, which infer their being Positive. We are told what they are, and that they were Christ's Ascension-Gists, Eph. 4.10, 11. He that descended, is the same also that ascended far above all heavens, that he might fill all things. And he gave some Apostles: and s • me, Prophets: and some, Evangelists: and some, pastors and teachers. And Christ himself grounds their Commission, upon the Authority he had to give it, Mat. 28.18. Hence that, Rom. 10.15. And how shall they preach, except they be sent? And these only have the promise of Christ's Presence with them as such, ver, 20.

4. THE Maintenance of the Ministry. For though' the light of Nature saith in general, that such as serve the Public, ought to have a Public Support: Yet, as the Ministry are an Ordinance, so their Maintenance is appointed by Christ, 1 Cor. 9.14. Even so hath the Lord ordained, that they which preach the gospel sh • uld live of the gospel. Gal. 6.6 Let him that is taught in the word, communicate unto him that tea heth in all good things. Nor hath Christ le • t it, ar Men's liberty, whether they will or no. Though possibly the way and manner of it under the Gospel may be a Prudential; yet doubless, every Hearer, hath a tie of Conscience, to observe a suitable proportion, recording as God blesseth his Labors. And this may suffice for the subject-matter, about which our Obedience to this Command, is to be employed. Which was the first thing 〈◊〉 observed in the Answer. It follows to Consider,

II. THE Things wherein this Worship is to be performed: Which are Three, viz-the recer ••• , observing, and keeping pare & entire these Ordinances. Which may briefly be spoke ••• .

1. WEar to Receive these Ordinances. Dent 33 3. And they sat down at thy seat: every 〈◊〉 shall receive of thy words. And this is the 〈◊〉 step to, as well as part of our Obedience, 〈◊〉 the Second Commandment. Which rec • i • ing contains in it,

1. AN Acknowledgment of the Divine Austerity in giving us these Institutions. The •• Commands are Arbitrary, and we cannot 〈◊〉 ways discern the particular Reason of th ••• , but then it ought to sustice us, that the Authority by which they are enjoined, is indisputable. God in nothing more asserts his 〈◊〉 vereignty in his special Government, tha • in the Seco • d C • mmand; and therefore he gi ••• that for the binding Reason, I am the Lord And this must satisfy us, and silence all 〈◊〉 C • v • llings. If he Commands, our business 〈◊〉 to obey him, Deut. 12.32. What thing s ••• I command you, observe to do it: thou sh ••• 〈◊〉 add thereto, nor diminish from it.

2. A thorough Approbation of them is 〈◊〉 Minds. We then only receive God's World aright, when we approve of it, and acc ••• d it to be every way excellent, when we 〈◊〉 put that encomium upon it, Psal. 19 7, 〈◊〉 The law of the Lord is perfect, converting 〈◊〉 soul: the testimony of the Lord is pure, •••• ning the eyes. And profess as he, Psal, 〈◊〉 24. Thy testimonies also are my delight, and 〈◊〉 counselors. And this produceth in us, a 〈◊〉 to the Ordinances of God, and a desire 〈◊〉 them; and we take content in them. 〈◊〉 it is by these closing Affections, that we i ••••• the ways of God, upon the free Election that our Will hath made of them, which pro •••• from the preciousness of them discovered 〈◊〉 our Minds. And hereupon we do not 〈◊〉 tain them as hard Injunctions, and gt ••••• , but as an easy Yoke.

3. An entire and cordial Subjection of 〈◊〉 selves unto them. A Law is then proper •• ••• ceived, when they to whom it is given, subject themselves to it, and resolve to conform them? selves accordingly. They take it for 〈◊〉 Rule, and acknowledge themselves to be 〈◊〉 der the Obligation of Obedience, and willingly engage themselves. They bind themselves to it, with a full purpose of adhering to the directions of it. Thus we sinned that David did Psal. 119 106. I have sworn, and I 〈◊〉 perform it, that I will keep thy righteous judgments. And this must be, without any 〈◊〉 se • ve, either as to any particular Precep •• of the Command, or as to any outward Cire ••• stances, attending of our Obedience. This Subjection, must be full & absolute, Psal. 119.6.

1. WE are not only to receive them, but also to Observe them. And this is the end of the former, and that wherein alone it can be ser •• ceable to our Obedience. And this Observation is to terminate in Practice. Deut 11.32. And ye shall observe to do all the statutes and judgments which I set before you this day. Now to a right Observation of these Statures of Worship, there are these things requisite,

• 1. A studious Endeavor to get a thorough A • p •• intance with them. Knowledge is • e •• sary to Practice. We can never do the Duty as it ought to be, unless we know it. And it is not here enough, that we know this 〈◊〉 that to be a Divine Ordinance, but we must seek to know it, in the Parts & Circumstances of is; for a mistake in any of them, may r •• der us guilty, and provoke God. As that 〈◊〉 the Ark did them, on which David 〈◊〉 that remark, 1 Chron. 15.13, The Lord 〈◊〉 God made a breach upon us, for that we s • ght him not after the due order. For this reason God is joined his People of Old, to be very much in meditation on his Law that they might have a very distinct knowledge of it. And herein David testified his respect to it. Isal. 119.97. Hence that, Ezek. 43.10, 11. 〈◊〉 write it in their sight, that they may keep the whole form thereof, and all the ordinances thereof, and do them.
• 2. A careful and constans Attendance upon th •• . Tho' the Promise supposeth Knowledge, 〈◊〉 it terminates on doing. Joh. 13.17. We are not to satisfy ourselves with the acts of Natural Worship, but we must faithfully ••• lie with all God's Institutions. As we are out to add, so neither to diminish, Deut. 12.32. We are nor to content ourselves with primate and secret Worship, but we are to 〈◊〉 upon public Ordinances, and delight in them. To be able to say as he, Psal. 26.8. 〈◊〉 , I have loved the habitation of thy house, and the place where thine honor dwelleth. Hence we have that Precept. Heb. 10.25. Not fors •• ing the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more, as ye see the day approaching. He ought to be diligent in our coming in the House of God, and not for trifling house;es to absent ourselves from it. Nor 〈…〉 to rest content in the Preaching of the 〈◊〉 , but we must seek after an orderly en ••••• Baptism, and the Table of the Lord; 〈◊〉 the Precepts for these are instamped with 〈◊〉 me Authority, which the other is. This pleasure is given as the Character of th • se 〈◊〉 Persons. Luk 16. And they were both 〈◊〉 before God, walking in all the commandment and ordinances of the Lord, blameless
• 3. A Conscientious care to conform & confine ourselves to the Prescriptions of them. The 〈◊〉 doth not only tell us, what are these Ordinances in general but it hath told us how they are to be performed; and we are to rest satisfied, in the Wisdom and Pleasure of Christ about them, and be able to warrant all our Actions, in the discharge of the Duties of them, by the Command or Christ, That therefore is a Precept ever to be attended, Isal 8 20 To the law and to the testimony. We are not therefore to say, this of that looks as it it were suitable, in such an Ordinance; but terminate all in this, whether Christ hath commanded it, Mat. 28.2 • .
• 4 A Cordial Devoting of ourselves to God, in all this. It is a great mistake to think, that the Second Commmand only ••• ireth External Worship. Christ hath assured us otherwise, Joh 4.24. And that is an universal Precept, Prov. 23 26. My son, give me thine heart. The great design of all Ordinances is to promote Communion with God. We are to draw rear unto him in all. There is therefore the exercise of all our Graces required in this Observance. And that Complaint had a reference to God's Institutions, Isal. 29 12. This people draw near me with their month, and with their lips do honor me, but have removed their heart far from me.

3. WE are to keep them Pure and Entire. Which as it hath a respect to them former, so it includes in it these Things,

• 1. THE Preserving them as God hath lest them, without any mixture of our own inventions. One principal respect in which a thing is said to be pure, is when it is without any mixture of another matter, than what belongs to it. And more peculiarly, when it is not compounded, with anything, that is more base than that is. Thus Metals are pure, when they are free from any dross, or baser Metal. Now the mixing of anything of our own with the Ordinances of God, is to put Dross to Silver. This therefore we are to avoid. To do all things according to the Pattern. Nor introduce anything for an Ordinance, which hath not the stamp of Divine Authority upon it. Of which God may demand of us, as of them, Isal. 1.12. Who hath required this at your hand?
• 2. THAT we apply these Ordinances to the proper Subjects of them. God hath not only told us, what are the Ordinances, which he hath sanctified for the Use of his Church, but also who are the Subjects who are to partake in these and those; and the Misapplication of them, is reckoned to be a defilling of them. It was therefore a blame which God laid upon them of old, for which he threatened them, Ezek 22.26. Her priests have violated my law, and have profaned mine holy things: they have put n • difference between the holy and profane, neither have they shown difference between the unclean and the clean, and have hid their eyes from my sabbaths, and I am profaned among them. And it is an Advice given by our Savior, Mat 7.6 Give not that which is holy unto the dogs, neither cast ye your pearly before swine, left they trample them under their feet, and turn again and rent your. And that the Lord's Table is a guarded Ordinance is acknowledged by all Sober Christians, and warranted by the Discipline which he hath established in the Gospel.
• 3. THAT we lay aside no Ordinance 〈◊〉 useless, nor arrogate any under the pretence of the greater Perfection. That it is our Duty to take heed to ourselves in both of these respects, we have already observed; and by thus doing we keep them entire. That therefore is the Seal of the Gospel, as it was once of the Law, Rev. 22, 18, 19. None are to be let drop, as if the Church could do as well without them; not any to be taken up, as though it could not be safe without the addition of them. We must therefore renounce our own Wisdom, and wholly take up with the Wisdom of God in this respect.

USE. I LEARN hence their Sin, who cast off the Ordinances, under a pretence of Spiritual Worship. Such there are, and have been in the World; who have condemned all Institutions for Carnal, and thought themselves gotten above them, and thrown all the Contempt they could upon them, and despised those that Conscientiously attended them. But those that are gotten above Ordinances, are fallen beneath Christians, and take away the Second Command from the Decalogue. And that Text may well be applied to them, Prov. 30.12. There is a generation that are pure in there own eyes, and yet is not wished from their filthiness.

USE. II. THIS also shows their folly, who live in the Neglect of Ordinances. And indeed there is nothing in which God's Authority is more despised. This indeed, is directly to set themselves to withstand the Authority of God to Command them. And for such as bear the Name of Christians upon them, it is to violate their Allegiance to him, which by the Gospel-Covenant, whereof they are the Partakers, they are obliged unto. And indeed it is to neglect the Means in which they are pointed the way to obtain Salvation. Let us then thank God for his Institutions, and be faithful in our observing of them, and take that encouragement so to do, which he gave to his People of old, Deut. 32.47. For it is not a vain thing for you: because it is your life; and through this thing ye shall prolong your days in the land whither ye go over Jordan to possess i • .

SERMON CLXI.

THE right Consideration of what is Required in any Precept, will give us light into those things which are Prohibited by it, or Transgression of it. And the best way to understand that distinctly, is to consider the Subject about which the Precept is nextly concerned. And we have before observed, that there are two ways in which a Command may be broken, viz by Omission & Commission: Neglect of the Duties required, or doing the Things forbidden by it. And though' the Answer only mentions the latter, yet both may here come under our Consideration. The Subject-matter of the Second Command, is Instituted Worship, in which it is supposed, that there are Institution; of Worship, and that GOD alone is the Author of them, and that Man is, by virtue of his Authority, under the Obligation of Obedience to them. And though' the Command is delivered Negatively, yet there is something, Positive included in it. There is Duty to be actually done, as well as Sin to be avoid. And not to do those Duties, is equally a Sin, as to do the things Prohibited. We may therefore take a brief account of each of these.

1. THIS Command forbids the Neglect or Contempt of any of those Ordinances, which God hath instituted in his Church. By such Neglect or Contempt, God's Authority is desposed, and those Means which he hath by his Precept made necessary helps to Salvation, he disregarded. And here,

1. THEY Sin against this Commond, who renounce all the Gospel Institutions, under pretence os Spiritual Worship. There is a Generation of such in the World, who cast all the reproach they can upon the Gospel Ordinances, and scornfully revile those that maintain the Profession and Observance of them: As if the Worshipping of God in the Spirit, •••• seded and abolished all outward Service, and was to come in the room of it; whereas God requires the whole Man, 1 Cor. 6.20. For ye are bought with a price: therefore glorify God in your body, and in your spirit, which 〈◊〉 God's. And these Ordinances are Means appointed on purpose, to be helps in our Spiritual Worshipping of God, and to promove that mediate. Communion with him, which is the highest that is allowed us in this Life. When therefore Men do cast off the Ordinances, they lay aside the very form of Godliness, and put themselves quite out of the way of serving God acceptably.

2. THEY that content themselves to live without any of them. Hitherto belongs such Societies of People, as live without the settled Gospel Ordinances among them, and can be content with a neglect of right Endeavors to obtain it; or, if they have they Word Preached to them, seek not further, but live without the Dispensation of the Seals of the Covenant. Such Persons as do not in an orderly way, seek to participate in these Seals, but live, either without the initiating or confirming Sacrament, or if they are Baptized, they rest here, and are satisfied without the Supper of the Lord. Not that Men are to men rashly upon this or are to be received without distinction, but when they think it no great matter whether they enjoy in or no, 〈◊〉 seek after a fitness for it, they practically declare it, to be vain or superflous, contrary to the Command of Christ, who said, 〈◊〉 this in remembrance of me.

3. SUCH as too frequently and easily neglect 〈◊〉 attend upon these Ordinances. The Apostle gives his Hebrews warning about this, Heb. 10. 25. When, though' Men do acknowledge it to be their Duty, yet every little thing diverts them. They come when there is nothing to hinder, but every trifling excuse is sufficient to make an excuse of, and possibly they are not sorry to have one. Not but that God's Providence may often prevent them, and sometimes God would have Mercy rather, than Sacrifice. But one that hath a due regard to this Precept, will reck on it a rebuke in Providence, when he is thus taken off.

4. WHEN they attend upon these Ordinances • ersunctorily. There is indeed a special Reference due to the Ordinances, which belongs to and may hereafter be treated of under the Third Command. But they mistake, who •• i •• this Command to have respect only to the •• tward performance of these Services. It is certain, that every Command requires the Heart, without which, it cannot be perforced acceptably to God, who expects it, P •• . 23.26. My son, give me thine heart. It is therefore his Complaint of them, Isai. 29.13. This people draw near me with their mouth, 〈◊〉 with their lips do honor me, but have re •••• d their heart far from me, and their fear 〈◊〉 me is taught by the precepts of men. W ••• Men think, that to present a Body at an Ordinance, is enough; and if they can but •• try out the time of it, they have done •• irly; and mean while entertain themselves with wandering Thoughts, and vain Objects, and never know what it is to have Communion with God in it, nor seek after it: Possibly 〈◊〉 weary of it, and glad when they are dis ••• om it: These are here guilty, & offer 〈◊〉 ••• rible slight, to those Holy Appointments 〈…〉 .

〈◊〉 THIS Command forbids all Positive Wor •• , which is not of Divine Institution. By ••• e, I understand, that which by an Ar •••• Precept, is made a Medium of our ••• hipping of God; none of which can be •••• tick, but such as have the Seal of his Authority upon them: As hath already been •••• ced under the Affirmative part of the Command. Our Catechism ranks these under two Heads: One particular, the if Worshipping of God by Images; the other general, or any other way not appointed in his Word. Whereupon some have ranked these under two Heads, viz. Idolatry, and Superstition. But if this be allowed, we must take Idolatry in a restrained sense. If we take Idolatry for the Worshipping of a false Object, so it is equally forbidden in each Command of the First Table; for God is alike the Object of Worship in everyone of them: And to pay the Duties proper to any of them, to any else but the true GOD, is gross Idolatry: Though it may be more directly aimed at in the First Command, as it is a comprehension of them all; as the Fifth is of all in the second Table. For which Reason we considered God as the only Object of Worship, under the former Command, and ranked Idolatry under it, as a Sin forbidden by it. But if we look upon Idolatry, as a worshipping of God by Images, making this an Invented Medium of paying Divine Honor unto him, so it comes under the second Command, and is forbidden by it. And on this Account, such Worship is in the Scripture called Idolatry, though it hath been pretended to be paid to the true God. But I suppose, that because the second Command, doth properly respect instituted Worship, hence all excess in this sort of Worship, is properly called Superstition, and the former of these is only one specialty in the Command; and because it was a Sin, which fallen Man was exceeding prone to, it is only named in the Body of the Precept synechdochically comprehending all the rest under it. We may then take a brief Account of each of these.

First, THIS Command forbids the Worshipping of God by Images. This is expressly mentioned; and that in two Particulars.

• 1. THE Making of them is prohibited. Thou shalt not make. And under a graven Image and Similitude is comprehended, every manner of Representation of God, whether in Statues or Pictures: For this general Prohibition, doth not respect things meetly Civil, but only a Representation of the Derry, as we may gather from, Deut. 4.15, 16. Take ye therefore good heed unto yourselves, (for ye saw no manner of similitude on the day that the Lord spake unto you in Horeb, out of the midst of the fire.) Lest ye corrupt yourselves, and make you a graven image, the similitude of any figure, the likeness of male or female. Isai. 40.18, 19. To whom then will ye liken God, or what likeness will ye compare unto him? The workman melteth a graven image, &c.
• 2. THE offering of Divine Worship to them, or before them. Thou shalt not bow &c. And the latter is exegetical to the former. God reckens any religious bowing to an Image or Representation, to be a worshipping it. For though' Idolaters have been so brutish, as to direct their Worship nextly and immediately to the Image, yea, the wise Heathens themselves were not so gross, as to acknowledge that they look • upon their Idols, to be real Deities in themselves, or terminate their Worship on them: but they conceived of a God, whom they represented by the image, through which they supposed him to communicate himself to them, and in which they adored him, hoping for a better Acceptance. The Egyptians, when they found good or benefit by any Creature, they worshipped God in it, not supposing that the thing itself was God, but that God communicated himself to them, by and through the Creature, and that they ought to worship him in it, and the Creature no further, then they supposed God to be in it. For this End also they made Images, or Portraitures of these and those Creatures, before which they paid their Devotions, and on which they imposed the Name of their God. And this is represented as sinful and superstitions, Rom. 1.21, 22, 23. Because when they knew God, they glorified him not as God, neither were thankful, but became vain in their imaginations, and their foolish heart was darkened. Professing themselves to be wise, they became sools: And changed the glory of the uncorruptible God, into an image made like to corruptible man, and to birds, and four s •• ted beasts, and creeping things. Of this Nature was the Golden Calf, which Israel made in the Wilderness, in Imitation of the Egyptians, among whom they had lived and conversed. Nor did they suppose it to be God himself, but a Representation of him, and put his Name upon it, as we do of a Person on his Statue or Picture. Hence they kept the Feast to Jehovah, Exod. 32.5. To marrow is a seest to the Lord. Of the same Nature was Jere • am 's Calves, which were erected at Dan and Fethel, to facilitate the People's Worship, and was surrogated in the room of the Ark, at the Temple in Jerusalem. Hence that Reason is given of the making of them, 1 Kin. 12.28. Whereupon the king took counsel, and made two ••• xs of gold, and said unto them, It is too much for you to go up to Jerusalem. It is true, those are called God's, in the Word of God, and the worshipping of them is called Idolatry, yea, they are named Devils, and their Service Devil-Worship. See. 2 Chron. 11.15. And he ordained him priests for the high places, and for the devils, and for the calves which he had made. Psal. 106. 36, 37. And they served their idols which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils. Partly because the ignorant among them, were become so brutish in their Imaginations, as to terminate their Service on the Idol. Hence that Complaint, Isai. 44.19, 20. And none considereth in his heart, neither is their knowledge nor understanding to say, I have burnt part of it in the fire, yea also I have baked bread upon it • coals thereof: I have roasted flesh and eaten it, and shall I make the residue thereof an abomination? Partly also, because God doth not account himself to be acknowledged as God, if his Laws of Worship be neglected, and other Rules be invented in the room thereof Acts 17.24, 25. And by this, the horrible Idolatry of the Church of