Chapter 21. Of the Second Commandment.
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Chapter 21. Of the Second Commandment.
Up to here we have treated the First Commandment, teaching us to entertain in our hearts, and to choose, only one God. The other three commandments of the first tablet concern that holy profession which we must make towards the same God.
For first, it is necessary to choose the true God.
Secondly, is to make a profession of the same God.
In the profession of God, we are to consider its parts, and the time appointed for this profession.
There are two parts: the solemn worship of God, and glorifying Him.
The Second Commandment describes that holy and solemn worship, which is due to God. The words of the Commandment are these:
You shall make yourself no graven image, nor any similitude of things which are in heaven above, nor that are in the earth beneath, nor that are in the waters under the earth. You shall not bow down to them, nor serve them. For I am the Lord your God, a jealous God, visiting the iniquity of the fathers upon the children, upon the third generation, and upon the fourth of those who hate me; and showing mercy to thousands, upon those who love me and keep my commandments.
The Resolution [You shall not make] This is the first part of the commandment, forbidding to make an idol. Now, an idol is not only a certain representation and image of some feigned god, but also of the true Jehovah. This may be proved against the Papists by these arguments:
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The first is Deu 4.15-16, Take, therefore, good heed to yourselves. For you saw no image in the day that the Lord spoke to you at Horeb out of the midst of the fire
— that you do not corrupt yourselves and make yourselves a graven image or representation of any figure, whether it be the likeness of male or female. Out of the words uttered by Moses, a reason may be framed thus:
If you saw no image (namely, of God) you shall make none.
You saw no image, but only heard a voice.
Therefore, you shall make no image of God.
The second reason: that idolatry which the Israelites committed, the very same is prohibited in this commandment. But the Israelites' idolatry was the worship of God in an image. Hos 2.16, At that day, says the Lord, you shall no longer call me Baali [Master], but you shall call me Ishi [Husband].
The golden calf was an image of God. For when it was finished, Aaron proclaimed that tomorrow will be a feast to Jehovah, Exo 32.5. And that same calf is termed an idol in Act 7.41. Therefore, worshipping God in an image is prohibited here.
[Any graven image] Here the more specific is put for the more general, namely, a graven image for all counterfeit means of God's worship.
The first part of the commandment is illustrated here by a double distribution. The first is drawn from causes. You shall not make yourselves any idol, whether it is engraved in wood or stone; or whether it is painted on a tablet. The second is taken from this place: You shall not make yourselves an idol of things in heaven, such as stars and birds; or in the earth, such as man, woman, and beasts; or under the earth, such as fishes.
This place is so expounded by Moses in Deu 4.14 to the 20th verse.
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[You shall not bow down to them] This is the second part of the commandment, forbidding all men to fall down before an idol. In this term, bow down, the specific is again put for the general. For in it is inhibited all feigned worship of God.
[For I] These words are a confirmation of this commandment, persuading us to obedience by four reasons.
[The Lord] (who is strong) The first reason, God is strong, and so He is able to revenge idolatry, Heb
10.31.
[A jealous God] This language is taken from the estate of wedlock. For God is called the husband of His church. Isa 54.5. Eph 5.25-27. And our spiritual worship is, as it were, a certain marriage of our souls, consecrated to the Lord. Jer 2.2, I remember you with the kindness of your youth, and the love of your marriage, when you went after me in the wilderness, in a land that was not sown. Here is another argument drawn from a comparison of things that are alike. God's people must worship Him alone, because they are linked to Him, as a wife is to her husband, to whom alone she is bound. Therefore, if His people forsake him, and betroth themselves to idols, He will undoubtedly give them a bill of divorcement, and they shall no longer be espoused to Him.
[Visiting] To visit is not only to punish the children for their fathers' offences, but to notice and apprehend them in the same faults. The reason is that they are given over to commit their fathers' transgressions, so that they are punished for them. And this is the third reason drawn from the effects of God's anger.
[Hate me] It may be, this is a secret answer, the objection of which is not set down here in express words, but may thus be framed. What if we use idols to inflame and excite in us a love and remembrance of You? The answer, by the contrary, is this: You may think that your use of idols kindles in you a love of me,
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but it so far from that, that all those who use them cannot help but choose to hate Me.
[Show mercy] The fourth reason derived from the effects of God's mercy to those who observe this commandment.
Here we may observe, first, that God's mercy exceeds His justice. Psa 103.8. The Lord is full of compassion and mercy, slow to anger, and of great kindness; verse 17, The lovingkindness of the Lord endures forever; verse 9, He will not always chide, nor keep His anger forever.
Secondly, we may not surmise that this excellent promise is made to everyone particularly who is born of sinful parents. For godly Isaac had godless Esau for his son, and godless Saul had godly Jonathan.
The Negative Part You shall neither worship false gods, nor the true God with false worship. Many things are forbidden here:
I. The representation of God by an image. For it is a lie. Hab 2.18, What does the image profit? For the maker of it has made it an image and a teacher of lies.
Zec 10.2, The idols have spoken vanity. Jer 10.8, The stock [of wood] is a doctrine of vanity. The Elbe Council in the 39th canon has this edict: We thought it not fitting to have images in Churches, lest that which is worshipped and adored should be painted upon walls.
Clement, book 5, ad Jacob. Dom., That serpent is prone to speak by others, these words: In honour of the invisible God, we are accustomed to adore visible images, which beyond all controversy, is very false.
Augustine, in his treatise on Psalm 113.
The image also of the cross and Christ crucified, ought to be abolished from Churches, as the brazen serpent was, 2Kng 18.4. Hezekiah is commended for breaking in pieces the brazen serpent to which the children of Israel then burned incense. Hezekiah did
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this, although at first this serpent was made by the Lord's appointment, Num 21.8; and it was a type of Christ's passion, Joh 3.14. Origen, in his 7th book,
Against Celsus: We do not permit any to adore Jesus upon the altars in images, or upon Church walls; because it is written, You shall have no other gods but me.
in that epistle which he wrote to John, Bishop of Jerusalem, says, It is against the custom of the Church to see any image hanging in the church, whether it is of Christ, or any other saint, and therefore even with his own hands, he rent asunder the veil in which such an image was painted.
Epiphanius, Some object to this figure or sign which appeared to Constantine, in which he would overcome. But it was not the sign of the cross (as the Papists triflingly imagine), but of Christ's name. For the thing was made of these two Greek letters, cr (chi rho), conjoined together, Eusebius in the Life of Constantine, book 1, chap. 22, 25.
Neither do the Cherubim, which Solomon placed in the temple, serve for the defence of images. For they were only in the Holy of Holiest, where the people could not see them. And they were types of the glory of the Messiah, to whom the very angels were subject — which we now have verified in Christ. Heb 1.6
If any man replies that they do not worship the image, but God in the image, let him know that the creature cannot comprehend the image of the Creator.
And if it could, yet God would not be worshipped in it, because it is a dead thing. Indeed, it is the work of man's hands, not of God. And therefore it is more base than the smallest living creature, of which we may lawfully say, it is the work of God. This evinces that no kind of worship belongs to an image, either simply or by relation, whatever the sophistical Schoolmen wrangle to the contrary.
If any man is yet desirous of images, he has at hand the preaching of the Gospel, a lively image of Christ
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crucified. Gal 3.1, O foolish Galatians, who has bewitched you, that you should not obey the truth, to whom Christ Jesus was before described in your sight, and crucified among you? The same may be said of the two Sacraments. And that saying of Clement is true, in his fifth book of Recognition: If you would truly adore the image of God, do good to man, and you will worship his true image: for man is the image of God.
II. The least approbation of idolatry. Hos 13.2, They say to one another while they sacrifice a man, let them kiss the calves. Now, a kiss is an external sign of some allowance of a thing, Gen 48.10.
Therefore, it is unlawful to be present at Mass, or any idolatrous service, even if our minds are absent.
1Cor 6.20. You are bought with a price; therefore, glorify God in your body, and in your spirits, which are
God's. Rom 11.4, What does the Scripture say? I have reserved for myself seven thousand men who have not bowed the knee to Baal. Eusebius, book 3, The Martyrs, when they were hauled to the temple of idols, cried out and with a loud voice in the midst of their tortures, testified that they were not idolatrous sacrificers, but professed and constant Christians, rejoicing greatly that they might make such a confession.
That which may be objected from Naaman the Syrian, who worshipped in the temple of Rimmon, is thus answered: that he did not do it with the purpose to commit idolatry, but to perform that civil obeisance which he was customarily to show to the King's majesty, 2Kng 5.17-18.
And for this cause, all such processions, plays, and feasts, which are consecrated to memorialize and honor idols, are utterly forbidden. Exo 32.6, They rose up the next day in the morning, and offered burnt offerings, and brought peace offerings. Also, the people sat themselves down to eat and drink, and rose up to play.
1Cor 10.7, Neither be idolaters, as some of them were, as it is written, etc. And Paul (1Cor 8.4 to the end) earnestly dehorts [dissuades] the Corinthians from
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sitting at table in the idols' temple — even though they know that an idol is nothing in the world.
Certain soldiers refused to adore, as was the custom, the banner of Julian, in which were painted the images of Jupiter, Mercury, and Mars. Others returned the rewards they received after they had burned incense on an altar in the Emperor's presence — crying that they were Christians, and would live and die in that profession. And as for their former act, it was done out of ignorance. Indeed, though they had polluted their hands with the idolatry of the pagans, yet they kept their consciences clean.
Tripartite History, book 6, chap. 30, III. All relics and monuments of idols. For these, once the idols themselves have been abolished, must be erased out of all memory. Exo 23.13, You shall make no mention of the name of others' gods, nor shall it be heard out of your mouth. Isa 30.22, And you shall pollute the covering of the images of silver, and the rich ornament of the images of gold, and cast them away like menstruous cloth, and you shall say to it, Get away from here!
IV. Society with infidels is unlawful here. It serves not only to maintain concord, but also to join men in brotherly love. There are many branches of this society.
The first is marriage with infidels. Gen 6.2, The sons of God saw the daughters of men, that they were fair, and they took themselves wives from all that they liked.
Mal 2.11, Judah has transgressed, and an abomination is committed in Israel, and in Jerusalem. For Judah has defiled the holiness of the Lord, which he loved, and has married the daughters of a strange god. Ezr 9.14,
Should we return to breaking your commandments, and join in affinity with the people of such abomination?
2Kng 8.18, He walked in the ways of the Kings of Israel, as did the house of Ahab. For the daughter of Ahab was his wife, and he did evil in the sight of the Lord.
The second is a league in war — namely, a mutual confederacy to assist one another in the same war, and
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to have one and the same enemies. This is impious in sundry ways.
1. If it is unlawful to crave assistance from God's enemies, it is likewise unlawful to indenture with them, that we will assist them.
2. It obscures God's glory, as though He himself either would not, or could not aid His Church.
3. It is a thousand to one we would not be infected with their idolatry and other impieties.
4. It endangers us to be made partakers of their punishments. 2Chr 19.2, And Jehu, the son of Hanani the Seer, went out to meet him and said to King
Jehoshaphat, Would you help the wicked, and love those who hate the Lord? Therefore, the wrath of the Lord is upon you for this thing.
The third is, Traffic, as when a man wittingly and willingly, hoping to enrich himself, sells those things that he knows must serve an idolatrous use. This condemns all those merchants who transport wares to idolaters, and sells them frankincense, wax, cloth, or other such things that help them in the service of their idols.
The fourth is trial of a Lawsuit before judges who are infidels, when Christian courts may be frequented.
But if they cannot, and we have to deal with infidels, we may appeal to infidels. 1Cor 6.6, Brother goes to Law with brother, and that is under infidels. Act 25.11, Paul appeals to Caesar.
The fifth is worshipping the beast, and receiving his mark. Rev 14.9-10, If any man worships the beast and his image, and receives the mark in his forehead, or in his hand, he shall drink of the wine of the wrath of God.
V. Will-worship, when God is worshipped with a naked and bare good intention, not warranted by the word of God. Col 2.23, Which things indeed have a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body. Neither do they
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have it in estimation [in mind], to satisfy the flesh.
1Sam 13.9-10, And Saul said, Bring a burnt offering to me, and peace offerings. And he offered a burnt offering. And as soon as he had made an end of offering the burnt offering, behold, Samuel came, and, verse 13, said to Saul, You have done foolishly; you have not kept the commandment of the lord your God, which He commanded you.
VI. To this we may add Popish superstitions in sacrifices, foods, holidays, apparel, temporary and bead-ridden prayers, indulgences, austere life, whipping, ceremonies, gestures, gate, conversation
[conduct], pilgrimage, building of altars, pictures, and churches, and all other kinds of that rabble.
To these may be added comfort in music, in divine service, feeding the ears, not edifying the mind. 1Cor
14.15, What is it then? I will pray with the spirit, but I will pray with the understanding also. I will sing with the spirit, but I will sing with the understanding also.
Justinus Martyr in his book of Christian Questions and Answers, 107: It is not the custom of the churches to sing their meters with any kind of such instruments, etc., but their manner is only to use plain song.
Lastly, monastic vows, which:
1. Repugn [oppose] the law of God, as that unchaste vow of single life, and proud promise of poverty, plainly evince — for he that does not labor, must not eat, says
Paul; and, it is better to marry than to burn in lust, says the same Paul.
2. They are greater than man's nature can perform, such as to live perpetually chaste in single life.
3. They disannul Christian liberty, and make such things necessary, that are indifferent.
4. They renew Judaism.
5. They are idolatrous, because they make these part of God's worship, and esteem them as meritorious.
6. Hypocrisy, which gives to God painted worship; that is, if you regard outward behaviour as great sincerity, and the inward and hearty affections as none
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at all. Mat 15.7-8, Hypocrites! Well has Isaiah prophesied of you, saying, These people come near me with their mouth, and honour me with their lips, but their heart is far from me. Psa 10.4, The wicked man is so proud, that he does not seek God. The effects of hypocrisy are these:
To seek the pomp and glory of the world, and by all means to enrich itself, notwithstanding it makes a glorious show of the service of God.
It is sharp-sighted and has eagles' eyes to observe other men's behaviour, when in regarding its own, it is as blind as a beetle.
To be more particular in the observation of ancient traditions than the statutes and commandments of Almighty God.
To stumble at a straw, and skip over a block; that is, to omit serious affairs and hunt after trifles, Mat
23.24-25.
To do all things, that they may be seen by men, Mat 6.5.
Popish fasting is mere hypocrisy, because it stands in [it is based on] the distinction of foods, and it is used with an opinion of its merit. It is external abstinence from foods, without internal and spiritual fasting from sin and unlawful desires. Isa 58.5-6, Is this such a fast as I have chosen, that a man should afflict his soul for a day, and bow down his head like a bulrush, and lie down in sackcloth and ashes? Would you call this a fasting, or an acceptable day to the Lord? Is this not the fasting that I have chosen: to loose the bonds of wickedness, to take off the heavy burdens, and to let the oppressed go free, and that you break every yoke?
VII. Contempt, neglect, and intermission of God's service. Rev 3.15-16, I know your works, that you are neither cold nor hot; I would that you were cold or hot.
Therefore, because you are lukewarm, and neither cold
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nor hot, it will come to pass that I will spew you out of my mouth.
VIII. Corrupting God's worship, and that order of government which He has ordained for his Church. This is done when anything is added, detracted, or mangled in any way against His prescript. Deu 12.32, Everything which I command you, do that; neither add to it, nor detract from it. This condemns that popish elevation of bread in the Lord's Supper, and administering it alone to the people, without wine, together with that fearful abomination of the Mass.
By this we may learn to reject all popish traditions.
Mat 15.9, In vain they worship me, teaching for doctrines, men's precepts. Now, it is manifest that all popish traditions — either of their own nature, or by others abusing them — serve superstition and false worship as well as enrich that covetous and proud
Hierarchy. Whereas, the Scriptures contained in the Old and New Testament are all-sufficient, not only to confirm doctrines, but also to reform manners. 2Tim
3.16, The whole Scripture is given by inspiration of God, and is profitable to teach, to improve, and to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect for all good works.
The Romish Hierarchy is also condemned here, from the parator
to the Pope. Its government is an express image of the old Roman Empire, whether we consider the regiment itself, or the place of the Empire, or the large circuit of that government. Rev 13.15, And it was permitted to him, to give a spirit to the image of the beast, so that the image of the best might speak, and cause as many as would not worship the image of the best, to be killed.
IX. A religious reverence of the creature, as when we attribute more to it than we should. Rev 22.8-9,
When I had heard and seen, I fell down to worship before the feet of the Angel who showed me these things. But he said to me, See that you do not do this,
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for I am a fellow servant. Act 10.25-26, As Peter came in, Cornelius met him, and fell down at his feet, and worshipped him. But Peter lifted him up, saying, Stand up, for even I myself am a man.
If then, it is so heinous a thing to reverence the creature, then much more to pray to it, whether it be a Saint or an Angel. Rom 10.14, How shall they call upon him in whom they have not believed? Mat 4.10, You shall worship the Lord your God, and Him only shall you serve.
Neither may we pray to Christ as he is only man, but pray to him as he is God and man. For we do not direct our prayers to the humanity, but the Deity, to which the humanity is knit by a hypostatic union.
This teaches us plainly that invocation of any creature is unlawful. For we must pray to them who are able to know the secrets of the heart, and discern the wisdom of the spirit. Now, none is able to do that, except such a nature as is omnipotent. Rom 8.27, He that searches the hearts knows what is the Spirit's meaning: for He makes request for the Saints, according to the will of God.
Nevertheless, those who are Saints indeed are to be honoured by an approbation of God's gifts in them, and by an honourable mention of them, and also by imitation of their manners and lives, being like patterns for us to walk after.
X. Worship of devils.
1. Magic — this is a mischievous art, accomplishing wonders by Satan's assistance. For it is appropriate to God to do miracles; for He alone does wonderful things, both beyond and against the course of nature. Now, the instruments which God uses in producing miracles, are those alone who, in the true Church of God, make profession of the faith.
Even though the devils cannot work miracles, yet they may effect marvels or wonders; and that is not by making a new thing which did not at all exist before; but rather, by moving, transporting, and applying
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natural things diversely, by causing a thin body, such as the air, to be thick and foggy; and also by bewitching the senses of men.
The Foundation of Magic is a covenant with Satan A covenant with Satan is such a contract by which magicians have to deal with the devil mutually. In this, observe:
Satan chooses those men to be his servants, who are by nature either notoriously bad persons, or very silly souls.
He offers them diverse means, either by other magicians, or by some books written by them. I call satanical, those means which are used in producing such an effect to which they were never ordained, either by any express rule from God's word, or of their own nature. Such are concealed speeches
— words of Scripture twisted and abused, to the great insult and disgrace of the Lord God — holy (or rather unholy) water, signs, seals, mirrors, images, bowing of the knee, and other such diverse gestures.
When the wicked see these means offered to them, they quickly are not a little glad, and assuredly believe that there is virtue in those things, by which to work wonders.
They declare their satanical confidence, by their earnest desire, practicing, and abusing of these means.
Then the devil is at their elbows, being thus affected, that he may both assist them, and in them show diverse tricks of his legerdemain;
because he alone, by means void of all such virtue, effects that which his wicked instrument intended.
Again, observe Satan's counterfeiting of God. He is God's ape, and takes things upon himself, as though he were God.
As God has His word, His sacraments, and faith due to Him, so the devil has his word. And to seal it to the
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wicked, he annexes certain signs — namely, characters, gestures, sacrifices, etc., as it were sacraments — that he may both signify his devilish pleasure to his magicians, and they in return may testify to him their satanical obedience and confidence.
As God hears those who call upon, trust in, and obey Him, so the devil is greatly delighted with magical ceremonies and invocations — because by them God is dishonoured, and the devil is magnified. Therefore, if God did not cut him short, the devil is ready pressed to assist those who use such ceremonies or invocations.
The Covenant is either Secret, or Express Secret, or implicit — when one does not expressly compact with Satan, yet in his heart, he allows his means, assuredly and upon knowledge, believing that if such means were used, that great wonder might indeed be wrought which he desired.
Express — when one not only puts his confidence in Satan, but covenants with him on conditions that by giving himself wholly over to the devil, and by observing certain ceremonies, he may in return accomplish his desire.
Magic is either Conjectural, or Operative Conjectural Magic — by which things, by Satan's direction, are prophesied beforehand. Some prophecies are done with means, others without them.
Prophecies done with means, are these:
Soothsaying — divination by the flying of birds, Deu 18.10.
Divination — the kind done by looking into beasts' entrails. Eze 21.21, The king of Babel, etc., consulted with idols, and looked in the liver.
Necromancy — or conjuring by which the devil, in the form of some dead man, is sought for counsel.
1Sam 28.11, Then the woman said, Whom will you
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have me call up for you? And he said, Call up Samuel to me; verses 13-15, Then he said to her, Fear not, but what did you see? And the woman said to Saul, I saw gods ascending out of the earth. Then he said to her, What fashion is he? And she answered, An old man comes up wrapped in a mantle. And Saul knew it was Samuel, and he inclined his face to the ground and bowed himself. And Samuel said to Saul, Why have you disquieted me, to bring me up? Then Saul answered, I am in great distress, for the Philistines make war against me, etc. This Samuel was not that true Prophet of God, who anointed Saul king over Israel. For, It remains, then, that this Samuel was a mere illusion of Satan.
Divining without means, is when those who are possessed by an unclean spirit, directly use the help of the same spirit, to reveal secrets. Act 16.16, A certain maid met us, having a spirit of divination, which gave her master much vantage with divining. Isa 29.4, Your voice shall be out of the ground, like someone with a spirit of divination, and your talking shall whisper out of the dust.
Operative Magic has two parts: juggling, and enchantments.
Juggling — is that by which, through the devil's conveyance, many great and very hard matters are effected, in show. Exo 7.10-12, Aaron cast forth his rod before Pharaoh, and before his servants, and it was turned into a serpent. Then Pharaoh also called for his wise men and sorcerers. And those charmers of Egypt also did in like manner with their enchantments. For every man cast down his rod, and they were turned into serpents. But Aaron's rod devoured their rods.
Enchantment – is that by which beasts, but especially young children and men of riper years, are by God's permission infected, poisoned, hurt, bound, killed, and otherwise molested. Or contrarily, they are sometimes
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cured of Satan by mumbling a few words, making certain characters and figures, framing circles, hanging amulets about the neck or other parts, by herbs, medicines, and like trumpery. Thereby, the punishment of the faithless may be augmented, in reposing their strength upon such rotten staves; and the faithful may be tested whether they will commit a like abomination.
Psa 58.4-5, Their poison is even like the poison of a serpent — like the deaf adder that stops his ear, which does not hear the voice of the enchanter, though he is most expert in charming. Ecc 10.11, If the serpent bites when he is not charmed, etc.
Thus we have heard magic described out of God's word. And yet, how common it is, especially in those who are without God in the world, and whom Satan strongly deludes by all means.
The lamentable experience which many men and most places have of it, can sufficiently prove this to us. And surely, if a man but takes a view of all popery, he will easily see that most of it is mere magic.
Those who spread abroad by their writing or otherwise, that witches are nothing but melancholy women who, through the devil's delusion, suppose that they themselves do what indeed the devil does alone — even though they endeavor to cunningly cloak this sin, yet by the same means, they might defend murder, adultery, and other sins whatsoever.
2. Consulting Magicians — Those who consult with magicians, also worship the devil. For they revolt from God to the devil, no matter how they plaster over their impiety with untempered mortar, Eze 13.11 [saying] that they seek God's help, though by means of magicians.
1Sam 28.13, The woman said to Saul, I saw gods ascending from the earth. Lev 20.6, If anyone turns to those who work with spirits, and to soothsayers, to go whoring after them, then I will set my face against that person, and will cut him off from among his people. Isa
8.19-20, When they say to you, Inquire of those who
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have a spirit of divination, and of the soothsayers who whisper and murmur — should not a people inquire of their God? from the living to the dead? To the Law and the Testimony!
The Affirmative Part You shall worship God in spirit and truth. Joh 4.24, God is a spirit and those who worship Him, must worship him in spirit and truth. For as soon as anyone begins to worship God in a contrary and unlawful manner, he then adores an idol, however he may seem to colour his impiety. Paul therefore says, Rom 1.23,
25, that those who worshipped the creature, turned the glory of the incorruptible God, to the likeness of a corruptible man, forsaking the Creator; and 1Cor
10.20, Those things which the Gentiles sacrifice, they sacrifice to devils, and not to God.
To this part, therefore, pertain those things which respect the holy and solemn service of God.
I. The true and ordinary means of God's worship, such as calling upon the name of the Lord by humble supplication and hearty thanksgiving; and the Ministry of the Word, and Sacraments.
Act 2.41-42, Those who gladly received his word were baptized; and the same day there were added to the Church, about three thousand souls. And they continued in the Apostle's doctrine, and fellowship, and breaking of bread, and prayers. 1Tim 2.1-2, I exhort you especially, that prayers and supplications be made for all men, for kings and all in authority. Act 20.7, The first day of the week, the Disciples having come together to break bread, Paul preached to them, ready to depart on the morrow; and continued the preaching until midnight.
Tertullian, Apology, chap. 39:
We come into the assembly and congregation, that with our prayers, as with an army, we might compass God.
This kind of violence [forceful display] offered to God, is
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acceptable to Him. If any man so offends, that he must be suspended from the public place of prayer and holy meetings, all ancient [aged] men who are of any account, bear rule concerning this— being advanced to this honor, not by bribes, but by their good report, etc.
— read the rest.
II. A holy use of the means.
First, in the ministers, who should administer all things belonging to God's worship, according to His word. Mat 28.20, Teaching them to observe all things which I have commanded. 1Cor 11.23, I have received from the Lord, that which also I have delivered.
Secondly, in the rest of the assembly, whose duty is — in praying to God, in hearing the word preached and read, and in receiving the Sacraments — to behave themselves outwardly in modesty, and without offense.
1Cor 14.40, Let all things be done honestly, and by order. Inwardly, they must take heed, that their hearts are well-prepared to serve God. Ecc 4.17, Take heed to both your feet when you enter into the house of God, etc.; and Ecc 5.1, Do not be rash with your mouth, nor let your heart be hasty to utter a thing before God.
Again, we must see to it that we approach near to God in confidence of His mercy, together with a contrite and repentant heart for our sins. Heb 4.2, The word that they heard did not profit, because it was not mixed with faith in those who heard it. Psa 26.6, I will wash my hands in innocence, O Lord, and so come before your altar.
III. The helps and furtherances of the true worship.
These are two: Vows and Fasting. And they are not to be taken as the worship of God itself. For we may not obtrude anything to God as good service, and as though it bound the conscience, unless He has ordained it for that end and purpose.
A vow, in the New Testament, is a promise to God, with a full intent to observe some corporal and external duties which a Christian has imposed on himself, of his
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own accord, without injunction, so that he may thereby be better excited to repentance, meditation, sobriety, abstinence, patience, and thankfulness towards God.
Gen 28.20-22, Then Jacob vowed a vow, saying, If God will be with me, and will keep me in this journey on which I go, and will give me bread to eat and clothes to put on, so that I come back to my father's house in safety, then the Lord shall be my God, and this stone which I have set up as a pillar, shall be God's house; and of all that You give me, I will give the tenth to You.
In vowing, we have these things to observe:
We must not vow what is unlawful.
We should not vow to perform what is contrary to our vocation [our calling].
Vows must be of that which we can do.
They must be far from so much as a conceit of merit, or worship of God.
We just so perform our vows, that they do not encroach upon Christian liberty, given to us in Christ; for we are bound to pay our vows no longer than the causes of it either remain, or are taken away.
Deu 23.18, You shall not bring the wages of a whore, nor the price of a dog, into the house of the Lord your God, for any vow; verse 21, When you vow a vow to the Lord your God, you shall not be slack to pay it.
For the Lord your God will surely require it of you; verse 22, But when you abstain from vowing, it shall not be sin to you, etc. Psa 66.14, I will pay you my vows which my lips have promised.
Fasting is when a man, perceiving the lack of some blessing, or suspecting and seeing some imminent calamity upon himself or others, not only abstains from flesh for a season, but also from all delights and sustenance — that he may thereby make a more diligent search into his own sins, or offer most humble prayers to God — that God would withhold what his
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anger threatened; or bestow on us those good things which we want.
Mat 9.15, Can the children of the marriage chamber mourn so long as the Bridegroom is with you? 1Cor 7.5,
Do not defraud [deprive] one another, except for a time, that you may better fast and pray. Joe 2.12-13,
Therefore even now, says the Lord, be turned to me with all your heart, with fasting and prayer; verses
15-17, Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Gather the people, sanctify the Congregation, gather the Elders, assemble the children and those who suck the breasts. Let the Bridegroom go forth from His chamber, and the Bride out of her bride chamber. Let the Priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare your people, O God, etc.
sometimes public.
2Chr 20.3, Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah.
Est 4.16, Fast for me, and neither eat nor drink for the space of three days and nights. I also and my maids will fast.
A fast is sometimes private, A fast is either for one day alone, or for many days together. Each of them is as occasions serves, an abstinence from food at dinner alone, or supper alone, or both dinner and supper. Jdg 20.23, The children of Israel had gone up and wept before the Lord until the evening, etc. Dan 10.2-3, I, Daniel, was in heaviness for three weeks of days. I ate no pleasant bread, nor did flesh or wine come into my mouth, etc.
IV. Leagues of amity among those who fear God, according to His word, are lawful — such as contracts in matrimony, and leagues in war, especially if the war is lawful, and without confidence in the power of man,
2Chr 19.2;
Mal 2.11.
To these may be added that covenant which the Magistrate and people make among themselves, and with God, for the preservation of Christian religion.
2Chr 15.12, 14: And they made a covenant to seek the
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Lord God of their fathers with all their heart, and with all their soul, etc.; And they swore to the Lord with a loud voice, and with shouting, and with trumpets, and with cornets.