Chapter XXVII: Part 27

[3.] Others worshipped those parts of the earth which they most delighted in; such as gardens, woods, groves, springs, _&c._ which they supposed to be inhabited by some gods, who produced the advantages which they received hereby, without regarding the providence of God, to which every thing is to be ascribed, that the earth brings forth for the support and delight of men.

[4.] Others supposed that there were particular gods, who had the oversight of men, succeeded their undertakings in the various affairs of life, conducted them when travelling by sea or land, gave good or ill success to their secular employments, and preserved them in sickness and health; and accordingly they paid divine adoration to them.

[5.] Others expressed the regard they had to virtue by worshipping some men after their death, who had signalized themselves by inventing some things which were of common advantage to mankind while they lived. And the Romans were so much addicted to this practice of idolatry, that some of their emperors, though tyrants and monsters in wickedness, while they lived, obliged their subjects to perpetuate their memories by worshipping them as gods when they were dead.

[6.] Some were so stupid, as that they worshipped stocks and stones, ascribing divinity to them; in which they acted below the reason of intelligent creatures. Thus the prophet speaks of their idols as first _growing in the wood_, then _framed by the smith_, or carpenter, _into gods_, and afterwards _worshipped by them_, Isa. xliv. 9-17. And the Psalmist, on this occasion, justly observes, _They that make them are like them; so is every one that trusteth in them_, Psal. cxv. 4-7, compared with 8.

We might, under this head, consider some things mentioned in scripture; in which idolaters not only acted contrary to the dictates of reason, but discovered themselves to be cruel and inhuman in their modes of worship. Thus Baal’s worshippers in Ahab’s time, cut themselves with knives and lancets, till the blood gushed out of them, 1 Kings xviii. 28. and others made their children pass through the fire, in the worship they paid to Molech, or the sun, which the Psalmist refers to, when he says, _They sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and of their daughters_, Psal. cvi. 37, 38. This, indeed, some think, intends nothing else but their passing between two fires; so that they were scorched by them. Yet others, with greater reason, suppose that they were inclosed in that brazen idol, and so burnt to death in the most barbarous manner[205].

The use which we ought to make of this doctrine, should be to excite us to bless God for the clear light of the gospel, whereby we are led to turn from dead idols to serve the living and true God: nevertheless we are to take heed lest we be chargeable with heart-idolatry; whereby we may be said to break this Commandment, though it be in a different way from that in which the Heathen did. This leads us to consider,

2. That idolatry which is sometimes found among Christians; who, though they abhor the thoughts of giving divine worship to a creature, yet, if they look into their own hearts, will have reason to charge themselves with those things which are in scripture called idolatry; namely, when they put any thing in the room of God, or love it more than him; and this may be considered in the following instances.

(1.) Self may be reckoned among those idols which many, who make profession of the true religion, pay a greater regard to than to God. Thus the apostle, speaking concerning the great degeneracy of the world, among other things, says, that _men should be lovers of their ownselves_, 2 Tim. iii. 2. so that self-love turns away the heart from God, and excludes all practical religion. This we may be said to be guilty of; in which respect we are chargeable with heart-idolatry.

[1.] When we reject, or refuse to give credit to any of the great doctrines contained in divine revelation, unless we are able to comprehend them within the shallow limits of our own understandings; upon which account some are inclined to treat the most sacred mysteries of our religion with contempt; and for the same reason they might as well deny and disbelieve what is said concerning the infinite perfections of the divine nature, because they cannot be comprehended by us. This is no other than a setting up our own understanding, which is weak and liable to err, in opposition to the wisdom of God, and, in some respects, a giving superior glory to it.

[2.] When we are resolute and incorrigible under the various rebukes of providence, and persist in our rebellion against God, notwithstanding the threatenings which he has denounced, or the judgments which he executes. When the will of man is obstinately set on those things which are directly contrary to the will of God; and, though we are warned of the danger thereof, resolve notwithstanding, to add rebellion to our iniquities, like the wild ass used to the wilderness, or the swift dromedary traversing her ways, that cannot be easily turned out of her course. In this respect the will of man is set in opposition to God; and therefore he is, for this reason, justly chargeable with idolatry.

(3.) This also discovers itself in our affections, when they are either set on unlawful objects, or immoderately pursue those that would otherwise be lawful; when we love these things which God hates, or covet what he has expressly forbidden, as Achan did the wedge of gold, and the Babylonish garment; upon which account _covetousness_ is, by the apostle, called _idolatry_, Col. iii. 5. And to this we may add, that we are chargeable with this sin, when we _make provision for the flesh, to fulfil the lusts thereof_, Rom. xiii, 14. Thus the apostle speaks of some _whose god is their belly_, Phil. iii. 19.

And as for those things which are otherwise lawful, we may be guilty of idolatry in the immoderate pursuit of them, when they take up too much of our thoughts, time, and concern; when our affections are so much set upon them, as though we had nothing better to mind; when we are not willing to part with them when God calls for them at our hands, and are more cast down at the loss of them, than we are when deprived of those spiritual blessings which are of the highest importance. In these instances we may be said to set up self as our idol in opposition to God.

And to this we may add, that there is a more subtle kind of idolatry, whereby self enters into, and takes its place in those religious duties, which believers are engaged in. Thus when they attempt to perform them in their own strength, as though they had a sufficiency in themselves, and had no occasion to depend on the almighty power of God to work in them that which is pleasant in his sight. And we are farther guilty of this sin, when, through the pride of our hearts, we are apt to applaud ourselves when we have performed some religious duties, and expect to be justified thereby; which is a setting up self as an idol, in the room of Christ. And lastly, when self is the end designed in what we do in matters of religion, and so robs God of that glory which is due to his name.

(2.) There is another idol, which is put in the room of God; and that is the world. When the profits, pleasures, or honours thereof are thought of with the greatest delight, as though they were our chief good, and pursued with more earnestness than Christ’s interest and glory. When it has not only the highest place in our affections, but, as it were, engrosses them; this is that love of the world which, as the apostle says, is inconsistent with the love of the Father, 1 John ii. 15. and denotes us guilty of that idolatry which we are now speaking of; more particularly,

[1.] When our thoughts are so much engaged in the pursuit of it, that we grow not only cold and remiss as to spiritual things; but allow ourselves no time for serious meditations on them, or converse with God in secret.

[2.] When the world has our first and last thoughts every day; when we are so far from following the Psalmist’s example, when he says, _When I awake, I am still with thee_, Psal. cxxxix. 18. as considering ourselves under the care of providence, and beholden to God for the mercies which we enjoy, that we are taken up with nothing else but the projects and schemes which we lay for the gaining or increasing our wealth, or worldly estate therein. And this having been the great business of the day, takes up and engages our wakeful thoughts by night, as though it were the main work and business of life.

[3.] When we pursue the world, without depending on God for his blessing to attend our lawful undertakings, and do not consider the good things thereof as his special gift, nor the disappointments that attend us therein, as ordered by his overruling providence, to engage us to walk more closely with him, and take up our rest in him as our only happiness.

[4.] When our hearts are hereby hardened, and grow cold and indifferent in religion, or when it follows and disturbs us in holy duties, and renders us formal in the discharge thereof.

[5.] When the riches, honours, and pleasures of the world have a tendency to quiet our spirits, and give us full satisfaction, though under spiritual declensions, and destitute of the special presence of God, which is our greatest happiness.

[6.] When we fret, or repine at the providence of God, under the disappointments we meet with in our secular affairs in the world. And,

[7.] When we despise the members of Christ, because they are poor in the world, are ashamed of his cross, and refuse to bear reproach for his sake.

(1.) There is another instance of heart-idolatry, _viz._ when we adhere to the dictates of Satan, and regard his suggestions more than the convictions of our own consciences, or the Holy Spirit. Satan’s design in his temptations, is to turn us away from God; and when we are drawn aside thereby, we may be said to obey him rather than God. This is what all are more or less guilty of; but some are said, in an uncommon degree, to be his servants. Thus the apostle Paul styles the _sorcerer, who sought to turn aside the deputy from the faith, a child of the devil_, Acts xiii. 10. and our Saviour tells the Jews, _Ye are of your father the devil; and the lusts of your father ye will do_, &c. John viii. 44. He is also called _The god of this world_, 2 Cor. iv. 4. and _the prince of the power of the air, the spirit that now worketh in the children of disobedience_, Eph. ii. 2. and accordingly he attempts to usurp the throne of God; by which means he has led a great part of the world after him. And, as he tempted our Saviour to fall down and worship him, Matt. iv. 9. though without success, he prevails upon others to do it to their own ruin. Here it may be observed,

[1.] That he has propagated several doctrines, in opposition to the gospel; and, indeed, all those doctrines which are subversive thereof, take their rise from him. Thus the apostle, speaks of some who, _in the latter times, should depart from the faith, giving heed to seducing spirits, and doctrines of devils_, 1 Tim. iv. 1. This they do when they depart from the way of truth.

[2.] He has sometimes invented those modes of worship, which have been observed by some, in imitation of the sacrifices which God had ordained; and whatever pretence there might be of religion herein, he had doubtless a design, by this means, to set up himself, in opposition to God.

[3.] He has amused and hardened the hearts of his subjects, by pretended miracles, designed to oppose, and lessen the credit of those real miracles which have been wrought, to confirm the truth, by the finger of God, Exod. viii. 7.

[4.] He has endeavoured to extirpate the true religion, by raising persecutions against the faithful worshippers of God; which has been his constant practice, so far as he has been permitted, in all ages.

[5.] He has excited, in some of his subjects, the greatest degree of hatred, opposition to, and rebellion against God. Thus he _entered into the heart of Judas_, Luke xxii. 3. and _filled the heart of Ananias, that he lied to the Holy Ghost_, Acts v. 3. and has hardened the hearts of others, that they bade defiance to the Almighty, as Pharaoh, who said, _Who is the Lord, that I should obey his voice?_ Exod. v. 2.

[6.] He has persuaded many of his subjects to enter into a kind of confederacy with him, and with one another, to promote his wicked designs. Thus those wretched Jews did, who _bound themselves under a curse, that they would neither eat or drink till they had killed Paul_, Acts xxiii. 14. And we read of others who had _made a covenant with death and with hell_, Isa. xxviii. 15. The vilest instances of sins of this nature, were found among some who used sorcery, divination, witch-craft, and other diabolical practices; which is so horrid a crime, and so contrary to the dictates of human nature, that had we not an account of some in scripture, who used those abominable arts, we should be ready to think that none were ever guilty of them.

I will not deny but that many things, which are commonly related concerning witch-craft and sorcery, as practised in latter ages, are fabulous and incredible; and some things, said to be done by the power of the Devil, may be accounted for by natural causes; and others are ascribed to it, which are performed by the concealed arts of some who get a livelihood by cheating the unthinking part of mankind: nevertheless, I am far from thinking that the account we have hereof in scripture, is without any manner of foundation, as some modern writers suggest. That famous story of the witch of Endor, mentioned in 1 Sam. xxviii. 7-20. is an argument that there were such persons, at that time, in the world.

I am sensible that it will be objected to this, that she was a cunning woman, who lived by her wits, and deceived Saul, by pretending that she used some infernal art, as expedient to bring him to the speech of Samuel; which it may not be amiss for us to inquire into. Therefore let it be observed,

_1st_, That it is by no means to be supposed that she raised Samuel from the dead; for it is out of the Devil’s power to call the soul of a saint out of heaven, with a design to subserve his interest thereby, and to set up his kingdom in opposition to Christ’s; and it is not reasonable to suppose that Samuel should do the Devil so much service after his death, who was so great an enemy to him in his life. Besides, he was buried at Ramah, 1 Sam. xxv. 1. and can we think that he should be now raised at Endor?

_2dly_, On the other hand, we are not to imagine, that it was a mere trick or juggle of the woman, whereby she imposed on Saul; for though it is true, he did not see a shape, yet he heard a voice, and made a reply thereunto. Moreover we read, that he had an intimation given him, that Israel should be delivered into the hands of the Philistines; and that he and his sons should be with him to-morrow; that, is in the state of the dead; which the woman was not cunning enough to foretel;[206] or if she had guessed that it would be so, she would hardly have ventured to tell Saul such ungrateful tidings; which, if he had lived to see himself cheated, and her prediction confuted, it would have endangered her life. Had it been nothing but a cheat or juggle, she would rather have told him, that he would be safe and victorious; for which, if it had come to pass, she might have expected a reward; and if not, she had nothing to fear from him as a just punishment of her impiety.

_3dly_, We must therefore suppose, that she was a professed servant of the Devil, and _had_, as the text says, _a familiar spirit_; by which we are to understand that she conversed with Satan; who, that he might harden her the more in her sin, and lead others, like Saul, into a credulous, diabolical presumption, might reveal some secrets to her, and, at the same time, either assume the shape, or, at least, counterfeit the voice of Samuel.

Thus concerning those, who, by the practice of these arts, have professed themselves to be in a kind of confederacy with Satan. It is certain no good man ever practised them; and therefore some have found it very difficult to understand the sense of that scripture in Gen. xliv. 5. concerning the cup that was in Benjamin’s sack; _Is not this the cup wherein my Lord drinketh, and whereby indeed he divineth?_ And Joseph himself says, in ver. 15. _Wot ye not that such a man as I can certainly divine?_ Though Joseph was a prophet, it is certain he was no diviner in that sense in which the word is commonly used in scripture; nor was this cup an instrument by which he practised any such art. Therefore, for the understanding of this scripture, we may consider,

_1st_, That the word which we render _to divine_, denotes, as it is observed in the margin, to make trial of, or search after, or to discover, or find out a matter; and instead of _whereby_, or _by which_, it ought rather to have been rendered _concerning which_; and then the meaning of the scripture is only this; _Is not this the cup wherein my lord drinketh?_ And therefore, if it were lost or stolen, he would soon miss it; and make inquiry to find out the thief, as he has now done. And when Joseph says, ver. 15. _Wot ye not that such a man as I can divine?_ The meaning is, Do you think that one who is so diligent and industrious in the management of all those affairs that are incumbent on me, would lose the cup in which I drink, and make no inquiry after it? Did you expect to go undiscovered, when you had such an one as I to deal with, who not only have an inclination, but all the advantages that can be desired, to make search after those who have dealt unjustly by me, as you have done?

_2d_, To _divine_ may signify to _prophesy_; and so it may be taken in a good sense as well as in a bad one. Accordingly, when Joseph’s servants speak of him as divining concerning the cup, they consider him as one who had an extraordinary gift from God of revealing secrets. Therefore, they might easily conclude that he would, by this means, find out the person who had stolen his cup. This is agreeable to the Egyptian mode of speaking; for those whom the Hebrews called _prophets_, they called _diviners_. And Joseph used the same expression when he says, _Wot you not that such a man as I could divine?_ that is, Did you not know that I was a prophet, and by this means was advanced to my present honour in Pharaoh’s court? So that, whether we take the words in this or the other sense, it does not follow, that he used any arts that were diabolical or unlawful.

And now we are speaking concerning those arts, by which Satan deludes them, who, either directly, or by consequence, pay that regard to him which is due only to God. It may farther be inquired; what we are to conclude concerning the practice of judicial astrology, by those, who, in scripture, are called _star-gazers_, as a term of contempt, whose profession is universally condemned therein.

These are, especially in our age, a generation of men, who impose on the weakness of many superstitious and ignorant people, who, by encouraging them, are partakers with them in their sin. The art they pretend to, is not only uncertain, but presumptuous, and contains in it a contempt of the providence of God, in regarding the signs and intimations, which they suppose they receive from the stars, concerning the future contingent events, or those actions which take their rise from the free-will of man.

That which I would observe in general, concerning this practice, is, that we no where find in scripture, that the stars were designed to signify the prosperous or adverse circumstances in which men shall be in the world; or to foretel the riches or poverty, sickness or health, which we should experience in our passage through it, or how long we shall continue in it; our times and circumstances in the world being only in God’s hand; and it is in mercy to us that he has concealed these future events from us. To this we may add, that this art, and those that use it, is very often spoken against in scripture, and the church warned against it; when God says, _Learn not the way of the Heathen, and be not dismayed at the signs of heaven_, Jer. x. 2. And elsewhere, _Thou art wearied in the multitude of thy counsels, let now the astrologers, the star-gazers, the monthly prognosticators, stand up and save thee_, Isa. xlvii. 13. And elsewhere, they are ranked with _diviners_, and called _liars_, chap. xliv. 25.

If it be inquired, Whether any good men have ever practised this art, though without pretending to have had any intimation from Satan, but only proceeding according to the rules prescribed therein? It is not my business to censure men, but things. Therefore the best that can be said thereof is; that if any good men have studied or practised it, they have generally blamed themselves for it afterwards, or, at least, confessed the uncertainty and presumption thereof. And we read of some that, in the time of their ignorance, had addicted themselves thereunto; who, when it pleased God to convert them, have laid it aside, and burned the books from whence they learned it, Acts xix. 19.

It is objected against what has been said concerning the unlawfulness of judicial astrology, that Moses addicted himself to the study thereof, of whom it is said, That _he was learned in all the wisdom of the Egyptians_, chap. vii. 22. To which it may be replied, that if, by _the wisdom of the Egyptians_, we understand, as most expositors do, judicial astrology, Moses might know, but not approve of, or practise this art, which was so much in use among the Egyptians. But it may be, nothing more is intended by it, but his knowing the regular motion of the stars, and the wisdom of God seen therein, without judging of future events thereby; which is not only lawful, but commendable: though, I am apt to think, that by the _wisdom of the Egyptians_, we are to understand those maxims of state, and the secrets of Pharaoh’s court, which he had an opportunity to know, as being a great favourite with him, as Josephus observes, who thinks that he designed that he should succeed him in the throne[207]. Thus having considered this Commandment as being broken by Atheism and idolatry, and the various kinds and degrees thereof; which is called our having other gods;

We proceed now to inquire what is meant by these words [before me] in the first Commandment, which are an intimation of the aggravation of the sins forbidden therein; whereby God puts us in mind of his all-seeing eye, which ought to deter us from the breach of it; especially when we consider, that inasmuch as he beholds all our actions, he cannot but be exceedingly displeased when we entertain any conceptions of him that tend to question his authority, dethrone his sovereignty, or alienate our affections from him, and set up any thing in competition with him. And this should teach us how we ought to set the Lord always before us, considering him as the heart-searching God, who is jealous for his own honour, and will not suffer this sin to go unpunished.

Footnote 205:

_To this the poet’s observation might well be applied_, Tantum religio
potuit saudere malorum! _Lucet. de Nat. Rer. Lib._ 1. _And that human
sacrifices were offered, appears from what we read of the_ king of
Moab, _who_ took his eldest son, that should have reigned in his
stead, and offered him for a burnt-offering, 2 Kings iii. 27.

Footnote 206:

Satan knew the state of the armies, and wished to drive Saul to
despair.

Footnote 207:

_Vid. Jos. Antq. Lib. II. Cap. 5._

Quest. CVII., CVIII., CIX., CX.

QUEST. CVII. _Which is the second Commandment?_

ANSW. The second Commandment is _Thou shalt not make unto thee any
graven image, or any likeness of any thing that is in heaven above,
or that is in the earth beneath, or that is in the water under the
earth; thou shalt not bow down to them, nor serve them; for I the
Lord thy God am a jealous God, visiting the iniquity of the fathers
upon the children, unto the third and fourth generation of them that
hate me; and shewing mercy unto thousands, of them that love me and
keep my commandments._

QUEST. CVIII. _What are the duties required in the second
Commandment?_

ANSW. The duties required in the second commandment are the
receiving, observing, and keeping pure and entire, all such
religious worship and ordinances as God hath instituted in his word,
particularly prayer and thanksgiving in the name of Christ, the
reading, preaching, and hearing of the word, the administration and
receiving of the sacraments, church-government, and discipline, the
ministry and maintenance thereof, religious fasting, swearing by the
name of God, and vowing unto him. As also the disapproving,
detesting, opposing all false worship; and according to each ones’
place and calling, removing it, and all monuments of idolatry.

QUEST. CIX. _What are the sins forbidden in the second Commandment?_

ANSW. The sins forbidden in the second Commandment, are, all
devising, counselling, commanding, using, and any ways approving any
religious worship not instituted by God himself, tolerating a false
religion, the making any representation of God, of all, or of any of
the three Persons, either inwardly in our mind, or outwardly, in any
kind of image or likeness of any creature whatsoever, all
worshipping of it, or God, in it, or by it; the making of any
representation of feigned deities, and all worship of them, or
service belonging to them, all superstitious devices, corrupting the
worship of God, adding to it, taking from it, whether invented and
taken up of ourselves, or received by tradition from others; though
under the title of antiquity, custom, devotion, good intent, or any
other pretence whatsoever, simony, sacrilege, all neglect, contempt,
hindering and opposing the worship and ordinances which God hath
appointed.

QUEST. CX. _What are the reasons annexed to the second Commandment
the more to enforce it?_

ANSW. The reasons annexed to the second Commandment, the more to
enforce it, contained in these words, [_For I the Lord thy God am a
jealous God, visiting the iniquities of the fathers upon the
children, unto the third and fourth generation, of them that hate
me; and shewing mercy unto thousands of them that love me, and keep
my commandments_] are, besides God’s sovereignty over us, and
property in us, his fervent zeal for his own worship, and his
revengeful indignation against all false worship, as being a
spiritual whoredom, accounting the breakers of this commandment such
as hate him, and threatening to punish them unto divers generations,
and esteeming the observers of it, such as love him, and keep his
commandments, and promising mercy to them unto many generations.

Before we proceed to consider the subject-matter of this Commandment, we shall premise something, in general, concerning the difference between it, and the first Commandment. The first Commandment respects the object of worship; the second, the manner in which it is to be performed. Accordingly the former forbids, our not owning God to be such an one, as he has revealed himself to be, in his word; as also the substituting any creature in his room, or acknowledging it, either directly, or by consequence, to be our chief good and happiness; the latter obliges us to worship this God, in such a way as he has prescribed, in opposition to that, which takes its rise from our own invention. These two Commandments therefore being so distinct, we cannot but think the Papists to be chargeable with a very great absurdity, in making the second to be only an appendix to the first, or an explication of it; the design whereof seems to be, that they might exculpate themselves from the charge of idolatry, in setting up image-worship, which they think to be no crime; because they are not so stupid as to style the image a god, or make it the supreme object of worship; whereas this Commandment, forbidding false worship, is directly contrary to their practice of worshipping God thereby.

The method, in which this Commandment is laid down, is the same with that of several others, _viz._ as we have therein, an account of the duties required, the sins forbidden, and the reasons annexed to enforce it. We shall therefore

I. Consider the duties commanded. These are contained in two heads.

1. The obligation we are under to observe, or attend upon, such religious worship and ordinances as God hath appointed. Religious worship is that whereby we address ourselves to God, as a God of infinite perfection; profess an entire subjection and devotedness to him as our God; put our trust in him for a supply of all our wants, and ascribe that praise and glory, that is due to him, as our chief good, most bountiful benefactor, and only portion and happiness.

As for the ordinances, our attendance on them depends on a divine command, to which God has annexed a promise of his gracious presence, whereby our expectations are raised, that we shall obtain some blessings from him, when we engage therein in a right manner, in which respect they are instituted means of grace, and pledges of that special favour which he designs to bestow on his people. This is that which more especially renders a duty enjoined, an ordinance. Accordingly our Saviour says, _Where two or three are gathered together in my name, there am I in the midst of them_, Matt. xviii. 20.

Now these ordinances are either solitary or social; such as we are obliged to perform in our closets, chap. vi. 6. in our families; or in those public assemblies where God is worshipped. These are particularly mentioned in this answer; and they are prayer, thanksgiving, reading, preaching, and hearing the word, the administration and receiving the sacraments; to which we may add, praising God by singing; all which will be insisted on in a following answer, and therefore we pass by them at present, and shall only observe; that as these are duties which are daily incumbent on us, so there are other duties or ordinances, which are only to be performed as the necessity of affairs require it; such as religious fasting, whereby we express public tokens of mourning and humiliation, and perform other duties agreeable thereunto, when God is provoked by crying sins; or when his judgments are upon us, and our families, or the church of God in general. Thus the prophet Joel, when speaking concerning several desolating judgments, which Israel was exposed to, commands them _to sanctify a fast, call a solemn assembly; and to weep between the porch and the altar; and say, spare thy people, O Lord, and give not thine heritage to reproach_, Joel ii. 15, 17. This is not to be done at all times, but when the providence of God calls for it. Therefore we have no warrant for the observation of annual fasts; when that which was the first occasion thereof, is removed; much less for those weeks of fasting which the Papists observe, which they call Lent; for which, no sufficient reason can be assigned why it should be observed at that rather than any other time of the year. And their fasting on certain days of the week cannot be vindicated; much less their doing this without joining other religious duties to it, or their abstaining from some kinds of food, while they indulge themselves in eating others that are equally grateful to the appetite; which is a ludicrous and superstitious way of fasting.

Again, another occasional duty or ordinance is, our setting apart time for thanksgiving to God for deliverances from public or national calamities, or those which more immediately respect ourselves and families; in which those religious duties are to be performed, that tend to express our spiritual joy and thankfulness to God, who is the Author thereof, and at the same time, we are to pray, that he would enable us to walk as such who are hereby laid under renewed engagements to be his; thus the Jews observed some days of thanksgiving for their deliverance from Haman’s conspiracy, Esth. ix. 20, _& seq._ And this is to be religiously observed, wherein it differs from that carnal joy, which is generally expressed by those who receive mercies, but do not give glory to God, the sole Author thereof.

Moreover, besides these occasional ordinances, there is another mentioned in this answer, namely, vowing to God. Thus the Psalmist says, _Vow, and pay unto the Lord_, Psal. lxxvi. 11. which either, more especially, respects their entering into a solemn obligation, or promise to give something that was to be applied to the support of the public and costly-worship which was performed under the ceremonial law; upon which account it is said, in the following words, _Bring presents unto him_; or it may be considered as to what concerns the moral reason of the thing, as including in it our resolution to set apart, or apply some portion of our worldly substance, as God has prospered us in our secular affairs, to the maintaining and promoting his cause and interest in the world. And we ought, at the same time, to devote ourselves to him, whereby we acknowledge his right to us, and all that we have. Thus the apostle says, concerning the churches of Macedonia, not only that they devoted their substance to God, but that they _gave themselves_, also _unto the Lord_, 1 Cor. viii. 5.

This does not include in it our resolution to do those things that are out of our own power; or, that we will exercise those graces that are the special gift of the Spirit of God, but rather a dedication of ourselves to him, in hope of obtaining that grace from him which will enable us to perform those duties, which are indispensably necessary to, and inseparably connected with salvation. This is such a vowing to God, as will not have a tendency to ensnare our own consciences, or detract from his glory, who is alone the Author of all grace; nor does it contain in it the least instance of presumption, but it is a duty which we ought to perform by faith, to his glory and our own edification.

And to this we might add another ordinance, mentioned in this answer; namely, swearing by the name of God; which, as we have elsewhere expressed it, contains a swearing fealty to him, and our consecrating and devoting ourselves to him[208]. And as to what respects swearing, as it is a religious duty to be performed in subserviency to civil duties, we shall have occasion to speak of that under the third Commandment; and therefore we pass it over at present, and proceed to consider,

2. That these, and all other religious duties or ordinances which God has enjoined, are to be kept pure and entire. As we are not to cast off the ordinances of God in general, so we must take heed that we do not, while we perform some, live in the neglect of others; for that is not to keep them entire. Thus private duties are not to shut out those which are social in our families or the public assemblies; nor entrench on that time which ought to be allotted for them; and, on the other hand, it is not sufficient for us to worship God in public, and, at the same time, cast off all secret duties. This reproves the practice of some modern enthusiasts, who pray not, unless moved by the Spirit, as they pretend; and deny their obligation to observe the ordinances of baptism and the Lord’s supper.

Moreover, as we are to keep the ordinances of God entire, we are also to keep them pure; that is, to allow of, or practise nothing but what is warranted by the rules which God has given us in his word, in opposition to those who corrupt his worship, by intruding those ordinances into it which are of their own invention; and pretending, that though God has not commanded them, yet the service which we perform (which can be no other than will-worship) will be acceptable to him. This leads us,

II. To consider the sins forbidden in this Commandment. The general scope and design hereof, as to what concerns the negative part of it, is God’s prohibiting all false worship, either in our hearts, outward actions or gestures, whereby we adhere to our own imaginations rather than his revealed will; which is the only rule of instituted worship. The things forbidden in this commandment may be reduced to three heads;

1. A not attending on the ordinances of God with that holy, humble, and becoming frame of spirit, that the solemnity of the duties themselves, or the authority of God enjoining, or the advantages which we may expect to receive by them, call for. When we do not seriously think what we are going about before we engage in holy duties, or watch over our own hearts and affections, or else worship God in a careless and indifferent manner, in which case we may be said to draw nigh to him with our lips, while our hearts are far from him.

2. We farther break this commandment, when we invent ordinances which God has no where in his word commanded; or think to recommend ourselves to him by such gestures, or modes of worship, which we have no precedent or example for in the New Testament; this is what is generally called superstition and will-worship. Thus we read in the degenerate age of the church, that _the statutes of Omri were kept, and the works of the house of Ahab_, Micah vi. 16. as intimating that false worship which was practised by them. And here we cannot but observe, that there are many things in which the Papists are chargeable with superstition and will-worship, if not with idolatry. As for instance,

(1.) Their worshipping the bread in the sacrament, as supposing it to be the real body and blood of Christ, and not barely the sign thereof; understanding the words of our Saviour, in which, in instituting this ordinance, he says, _This is my body_, Matt. xxvi. 26. in a literal sense; whereas it ought to be taken in a figurative. Again,

(2.) Their lifting up the bread in the sacrament, pretending that this is a real offering of Christ, and, at the same time, the people being obliged to shew all possible marks of sorrow; such as beating their breasts, shaking their heads, &c. as though they really saw Christ on the cross; whereas it is a profaning the Lord’s supper, to say that Christ is really and visibly offered therein by the hands of the priest; which is contrary to what the apostle says of his being but _once offered to bear the sins of many_, Heb. ix. 28.

(3.) They use several superstitious ceremonies in baptism, which have, indeed, a shew of religion, but want a divine sanction, and are no other than an addition to Christ’s institution. Thus they use spittle, salt, and cream, besides the water with which the child is to be baptised, and anoint it with oil, and use exorcism, commanding the unclean spirit to depart out of it, and signing it with the sign of the cross; at which they suppose the Devil to be so terrified, that he is hereby obliged to leave it, being by this means, as it were, frighted away. But the principal reason they give for their adding this ceremony to Christ’s institution, is to signify that the child is hereby obliged to fight manfully under Christ’s banner; which obligation is neither increased nor diminished thereby; and it is a sign which he makes no mention of.

(4.) Their frequent crossing of themselves, as a preservative against sin, and a means to keep them from the power of the Devil, and to render their prayers acceptable in the sight of God.

(5.) The splendor and magnificence of their churches, and especially the shape and figure of them, as accommodated to that of Solomon’s temple, and their situation east and west; and also their bowing to the altar, which is placed in the east; for which there is not the least shadow of argument in scripture, nor example in the purest ages of the church.

(6.) The ludicrous and unwarrantable ceremonies used in the consecration of churches, and the reverence that every one must shew to places thus consecrated, though it be not in the divine worship. And to this we may add, that there are many superstitious ceremonies in consecrating all the vessels and utensils that are used in their churches; yea, the very bells are baptised, or, as they express it, consecrated that so the Devil may be afraid of the sound thereof, and keep his distance from those places of worship in which they are fixed; which charms can be reckoned no other than the sport of the powers of darkness, or looked on by them with contempt.

(7.) They ascribe a divine, yea, a meritorious virtue, to the frequent repeating the Lord’s prayer in Latin, commonly called _Pater noster_, and the angel’s salutation of the virgin Mary, mentioned in Luke i. 28. called _Ave Maria_; which words they put a corrupt sense upon, contrary to the proper meaning thereof; which, if only recited, whether understood or no, it is reckoned acceptable service.

(8.) The distinction of garments, and the relative holiness of persons that wear them as signified thereby. To which we may add, the canonical hours which are appointed for the performing divine service; especially if we consider the reason which they allege for it, namely, because there was something remarkable done or suffered by Christ, at those hours in the day. These things argue them guilty of superstition.

(9.) We might also take notice of the many things which they make merchandise of, as consecrated bread, wax candles, &c. to which they ascribe a spiritual virtue, or some advantages to be received hereby, by those that purchase them; which tends to advance the price thereof. There are also the relicts which they call the church’s treasure, or those rarities which they purchase at a great rate; though some of the wiser Papists have made but a jest of them. We pass by many other superstitious ceremonies used by them, for brevity sake, and shall only observe,

(10.) Their bowing at the name of Jesus; which can hardly be vindicated from the charge of superstition, especially because no extraordinary instance of reverence is expressed at the mention of those incommunicable attributes of God, which are ascribed to him; nor, indeed, do they bow the knee at the mentioning of the word Saviour, Christ, or Emmanuel, or when any other divine characters are given him.

The only scripture they make use of to vindicate this practice, is in Phil. ii. 10. _That at the name of Jesus every knee should bow_; whereas it is plain, that this _bowing the knee_ does not signify a bodily gesture, but only a subjection of soul to Christ, as _angels, authorities and powers are_ said to be _made subject to him_, 1 Pet. iii. 22. These, indeed, are a very considerable part of the inhabitants of heaven, but they have no knees to bow; and as for _things under the earth_, to wit, the powers of darkness; they do not bow to him in a way of worship, but are subjected to him as conquered enemies. Which leads us to consider,

3. That they are guilty of the breach of this Commandment, who frame an image of any of the persons of the Godhead, or of any creature in heaven or earth, as a means or help made use of in order to their worshipping God. Here it must be enquired,

(1.) Whether the making images, absolutely, or in all respects, be unlawful. To which it is generally answered, that if pictures representing creatures, either in heaven or earth, be made with no other design, but in an historical way, to propagate the memory of persons, and their actions to posterity, it seems not to be a breach of this Commandment. But the sin forbidden therein, expressed in those words, _Making to ourselves the image or likeness of creatures in heaven or earth_, is when we design to worship God by them; and accordingly the using bodily gestures to them, such as those which are used in the worship of God; as bowing, uncovering the head, &c. wherein a person designs an act of worship, is idolatry. And if nothing else is intended but the worshipping of God by them, it can hardly be excused from the appearance of idolatry at least; so that, according to one of the rules before laid down for the understanding the Ten Commandments, it is to be reckoned a breach of the second Commandment; which is what we are now considering[209].

(2.) It must farther be enquired, whether it be unlawful to represent any of the persons in the Godhead, by pictures or carved images? to this we answer, that God being infinite and incomprehensible, it is impossible to frame any image like him, Isa. xl. 18. chap. xlvi. 5. Acts xvii. 29. Moreover, he assigns this as a reason why Israel should make no image of him, _because they saw no manner of similitude when he spake to them in Horeb, out of the midst of the fire_; and adds, _lest ye corrupt yourselves, and make you a graven image_, Deut. iv. 15, 16. And the apostle styles this an offering the highest affront to God, when he speaks of some who _changed the glory of the incorruptible God into an image made like to corruptible man_. Rom. i. 23.

There are others, who, though they do not much care to defend the practice of making pictures of God, yet plead for describing an emblem of the Trinity, such as a triangle, with the name Jehovah in the midst of it. But that which I would observe concerning this practice is, that if the design hereof be to worship God by it, it is idolatry; but if not, it is unwarrantable, and, indeed, unnecessary; since a Trinity of persons in the unity of the divine essence, is to be understood as revealed in scripture, and not brought to our remembrance by an emblem, which is an ordinance of our own invention.

It is farther enquired, whether we may not describe our Saviour, as he sometimes is by the Papists, in those things that respect his human nature? whether we may not pourtray him as an infant in his mother’s arms; or, as conversing here on earth, or hanging on the cross; as they not only describe him, but adore this image or representation of Christ crucified, which they call a crucifix? To this we answer; that whatever of Christ comes within the reach of the art of man to delineate or describe, is only his human nature, which is not the object of divine adoration; and therefore this rather tends to debase than give us raised and becoming conceptions of him as such.

As to what is argued by some, to prove that it is not unlawful to make an image of God, inasmuch as he is sometimes represented as having a body, or bodily parts; and the prophet Daniel describes God the Father, as _the ancient of days_, Dan. vii. 9. therefore, they suppose, that it is not unlawful for them to make such representations of him by images. To this it may be answered, that God’s being described by the parts of human bodies, is in condescension to the weakness of our capacities, or agreeable to human modes of speaking; in which _the eye_ signifies wisdom, _the arm_ power, _the heart_ love, &c. We are, notwithstanding those modes of expression, to abstract in our thoughts, every thing that is carnal, or applicable to the creature when conceiving of him, and therefore not to give occasion to any to think that he is like ourselves, by describing him in such a way. The Papists not only plead for making such like images, but set them up in churches, calling them the laymen’s books, with a design to instruct them in those things which the image represents. To which it may be replied, that such a method of instruction is without any warrant from scripture, as well as contrary to the practice of the purest ages of the church, who always thought that the word of God was sufficient to lead them into the knowledge of himself, without making use of a picture to that end.

But notwithstanding this colour is put on their practice, of setting up such-like images in churches; yet there are some who plead for the worship of images, only with this distinction, that it is a subordinate or a relative worship that they give to them, while, at the same time, the highest worship is given to God only; in which respect they cannot exculpate themselves from the charge of idolatry. And, indeed, in some of their books of devotion, we find the same expressions used, when they address themselves to the creature, as though they were paying divine adoration to God; particularly in the book, that is well known among them, called the _Virgin Mary’s Psalter_; in which her name is often inserted instead of the name of God, which is the highest strain of blasphemy. Thus when it is said, _O come let us kneel before the Lord our Maker_, Psal. xcv. 6. instead of _the Lord_, they put the _Virgin Mary_. And when it is said, _Have mercy upon me, O God_, &c. Psal. li. 1. they pray, _Have mercy upon me, O Lady_, &c. which expressions cannot be read without detestation. And there are many more to the like purpose, in that book.

When this has been objected against them as a specimen of their idolatry, all the reply they make to it is; that the book was written by a private person, as an help to devotion, but not established by the authority of the church, which is not to be charged with every absurdity which some of their communion may advance. To which it may be replied, that the church of Rome has been very ready to condemn better books, written by those who were not in their communion; whereas they never publicly condemned this book, but rather commended it, as written with a good design.

Besides we may farther observe, that there are many blasphemous expressions given to the virgin Mary, in their Breviaries and Missals, which are used by public authority. Thus she is often addressed to in such characters as these, viz. the mother of mercy, the gate of heaven, the queen of heaven, the empress of the world; and sometimes she is desired not only to pray her son to help them, but, by the authority of a mother, to command him to do it. At other times they desire her to help and save them herself; and accordingly they give her the title of Redeemer, and Saviour, as well as our Lord Jesus Christ. And sometimes they profess themselves to put their trust and confidence in her. If this be not idolatry, where is there any to be found in the world?