A66110:42
The sinfulness of worshipping God with men's institutions as it was delivered in a sermon / by Samuel Willard.
printed by Benjamin Harris and John Allen, 1691
Title page: Internet Archive scan of the Early English Books microfilm
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. When we pin our faith for any part of Worship that we do perform, on the authority of men. Suppose the thing it self be really a part of the worship which is of Divine Institutions, yet if we do not search the Scriptures to see whether it be indeed so or other-wise, as those Noble Bereans did, for which they are commended, Acts. 17. 11. but contentedly take it upon trust, and all the pretence we can plead for our doing of it, is that such and such, Holy, wise, able, Learned Men so practised, we incur this censure justly; I know there is a good respect to be had for such men, and great use to be made of them; but still, if their authority, and so saying ⟨p. 12⟩be the Basis on which we lay the stress of our practice, and the highest reason we can give for it, this is to worship God, not for his Authority, but on Humane Authority; so that though it should be Gods Worship in it self, yet it becomes man's institution as it is attended by us.
3. How it appears to be so very great a Sin?
A. That it is really a sin thus to do, will be evident by making it out to be a great sin; and that will be cleared by considering of those Rules by which the greatness of a sin is to be judged of, which I shall here instance only in three particulars.
1. We may judge of the greatness of it by the dishonour that is done to God by it: All sin receives its true denomination in that it is against God, and the malignity of it doth properly consist, in that it is a coming short of his glory: and for this cause, the more he is dishonoured by it, the more aggravated it must needs be.
1. We may judge of the greatness of it by the dishonour that is done to God by it: All sin receives its true denomination in that it is against God, and the malignity of it doth properly consist, in that it is a coming short of his glory: and for this cause, the more he is dishonoured by it, the more agravated it must needs be.
Now there are these considerations that may be had of of this sin in this respect.
1. That it is a sin against the Second Command of the first Table.
Now All sins that are against the first Table, are more directly against God; he being the next and immediate object of it, whereas the next object of Second Table Duties is our Neighbour, all the Duties of this Table are to be done by us, not only for him as our Lord, and Law-giver for so are the other also, but to him, as he on whom they are to Terminate; if then we pray, we must pray to God, if we fast we are to do it to him; that therefore is the fault found in them, Zech. 7. 5. that they did it not to him. Now the second command hath a proper aim at instructing us about instituted Worship: In the first we are told whom we are to Worship; and what is that Natural Worship which is due to him; in the second, What manner of Worship he will have paid him by us; it therefore enjoins us to take his Directions in it, and to receive the Command from his mouth, not daring to add to, or to take away any thing from it, hence there are so many serious and solemn cautions given about it, Deut- 4. 2. 12, 32. Prov. 30. 6. & elsewhere.
Now All sins that are against the first Table, are more directly against God; he being the next and immediate object of it, whereas the next object of Second Table Duties is our Neighbour, all the Duties of this Table are to be done by us, not only for him as our Lord, and Law-giver for so are the other also, but to him, as he on whom they are to Terminate; if then we pray, we must pray to God, if we fast we are to do it to him; that therefore is the fault found in them, Zech. 7. 5. that they did it not to him. Now the second command hath a proper aim at instructing us about instituted Worship: In the first we are told whom we are to Worship; and what is that Natural Worship which is due to him; in the second, What manner of Worship he will have paid him by us; it therefore enjoyns us to take his Directions in it, and to receive the Command from his mouth, not daring to add to, or to take away any thing from it, hence there are so many serious and solemn cautions given about it, Deut- 4. 2. 12, 32. Prov. 30. 6. & elsewhere.
2 Hence it is a Sin that is directly against the Divine Prerogative: when God gave his positive Commandment, to his people of old, he was pleased to set his name to them, as a King doth to his Royal Edicts; I Am the LORD: ⟨p. 14⟩herein manifestly intimating that the authority of all such Institutions depends, entirely upon his Prerogative, that the Obligation of them lies in his being Lord and Law-giver to his People, so that for any to undertake in this matter to make any ordinances of their own heads in worship, and bind them upon mens Consciences, is an Invasion upon his Sovereignty, of which he is very tender; and who shall Dare to fetch the warrant for the practising of any thing of this nature from any authority inferior unto his? must not this of necessity be to put men upon Gods, Throne; and what can that be less then an act of Treachery or Rebellion against the Crown of Heaven? and what deeper died a blemish can sin have Charged upon it?
2 Hence it is a Sin that is directly against the Divine Prerogative: when God gave his positive Commandment, to his people of old, he was pleased to fet his name to them, as a King doth to his Royal Edicts; I Am the LORD: ⟨p. 14⟩herein manifestly intimating that the authority of all such Institutions depends, entirely upon his Prerogative, that the Obligation of them lies in his being Lord and Law-giver to his People, so that for any to undertake in this matter to make any ordinances of their own heads in worship, and bind them upon mens Consciences, is an Invasion upon his Soveraignty, of which he is very tender; and who shall Dare to fetch the warrant for the practising of any thing of this nature from any authority inferiour unto his? must not this of necessity be to put men upon Gods, Throne; and what can that be lesse then an act of Treachery or Rebellion against the Crown of Heaven? and what deeper died a blemish can sin have Charged upon it?
3. It calls a great Reproach upon the wisdom of God. He hath made no small displays of his wisdom, in contriving the way wherein he will be worshipped by his Creatures, suitably and sufficiently to answer his end, by Gaining to himself Glory, and procuring the Salvation of his Chosen: and for this reason Israel of old were said to be a wise people; on account of their enjoying his Ordinances, Deut. 5 6. but herein we make men wiser than God, whilst our thus practising declares us to suppose that they can Meliorate his worship, by their adding of those things to it, as if men ⟨p. 15⟩knew better than he, what is most advantageous to his Glory and our Salvation.
4. It casts a great reflection upon the Faithfulness of Christ in his Church. Moses was a Type of Christ; and herein doth the Apostle make the parallel between the Type and the Antitype, Heb. 3. 2. that he was Faithful to him that appointed him, as Moses was in all his House. And this hath a peculiar respect unto Instituted Worship. Now we find that Moses prescribed by Divine Appointment, the whole of that in the times, of the Law, even to the very Pins and Techs, and fillets, of the Tabernacle, and all this Exactly according to the Pa•te••• given him in the Mount, so as that nothing was wanting, or might be added: and thus must Christ have done in the Gospel Church, or else the Parallel will not hold, but the Type must outshine the Antitype, which it never did; that therefore was a Prophesy of Gospel times though delivered in Old-Testament-Language, Ezek. 43. 11. show them the form of the house, and the fashion thereof, and the goings out thereof, and the comings in thereof, and all the forms thereof, and all the Ordinances thereof, and all the forms thereof, and all the Laws thereof, and write it in their sight, that they may keep the whole form thereof, and all the Ordinances thereof, and do them: whereas ⟨p. 16⟩thus to do, is to signify that we acknowledge and believe that Christ hath omitted something that is Essential to his Worship.
4. It casts a great reflection upon the Faithfulness of Christ in his Church. Moses was a Type of Christ; and herein doth the Apostle make the paralel between the Type and the Antitype, Heb. 3. 2. that he was Faithful to him that appointed him, as Moses was in all his House. And this hath a peculiar respect unto Instituted Worship. Now we find that Moses prescribed by Divine Appointment, the whole of that in the times, of the Law, even to the very Pins and T•ches, and fillets, of the Tabernacle, and all this Exactly according to the Pa•te••• given him in the Mount, so as that nothing was wanting, or might be added: and thus must Christ have done in the Gospel Church, or else the Parallel will not hold, but the Type must outshine the Antitype, which it never did; that therefore was a Prophesy of Gospel times though delivered in Old-Testament-Language,
5. It is to impose upon God, and that is a great sin. We do nothing less herein, than to give Laws to the great King, from whose mouth we ought to receive all. Acts of worship are designed for Communion between God and his people; and he hath promised to them that do rightly worship him, that he will be among them and bless them; which is their great encouragement to give attendance to his Institutions, because there is a blessing in them, but God hath obliged himself no farther than to his own Appointments; whereas in those things we say, that God shall come and hold Communion with us in Mens Prescriptions, that these shall oblige his presence with us; for without this supposal, Ordinances must lose their proper end; and this must needs be the highest arrogancy that can be.
5. It is to impose upon God, and that is a great sin. We do nothing less herein, than to give Laws to the great King, from whose mouth we ought to receive all. Acts of worship are deligned for Communion between God and his people; and he hath promised to them that do rightly worship him, that he will be among them and bless them; which is their great encouragement to give attendance to his Institutions, because there is a blessing in them, but God hath obliged himself no farther than to his own Appointments; whereas in those things we say, that God shall come and hold Communion with us in Mens Prescriptions, that these shalld oblige his presence with us; for without this supposal, Ordinances must lose their proper end; and this must needs be the highest arrogancy that can be.
6. Hence it is a vain Worship, so it is called; Text, and this must needs denominate it sinful. To do any thing in vain, is folly, but to Worship God in vain, is gross iniquity; and what less than vain must that of necessity be, in which we can promise to our selves no fellowship with God, or participation in his grace, except he will for our pleasure, lay aside his Prerogative, and submit himself to the ⟨p. 17⟩prescriptions of men? if men only were imposed upon, it were not so much; but to think to impose upon God, is in it self-presumption, and will prove ruin in the event.
6. Hence it is a vain Worship, so it is called; Text, and this must needs denominate it sinful. To do any thing in vain, is folly, but to Worship God in vain, is gross iniquity; and what less than vain must that of necessity be, in which we can promise to our selves no fellowship with God, or participation in his grace, except he will for our pleasure, lay aside his Prerogative, and submit himself to the ⟨p. 17⟩prescriptions of men? if men only were imposed upon, it were not so much; but to think to impose upon God, is in it self-presumption, and will prove ruine in the event.
2. We may judge of the greatness of this sin, by the Displeasure of God which appears against it; it can be no little provocation, that God manifests his sore indignation at, & this discovers it self.
1. In the Jealousy which he entertains on this account Where is it that he declares himself to be a Jealous God, but in the matters of Instituted Worship? Exod. 20. 5. Solomon tells us, that Jealousy is the rage of a man; when therefore God assumes it to himself, it must needs intimate his great indignation; a person is not wont to be jealous but in something that he placeth a very high account upon, and consequently looks upon himself to be basely abused, if he be touched in that; and thus doth God in point of this Prerogative, to have the acknowledgement from his people, that he alone hath the ordering of every part of his Worship.
1. In the Jealousy which he entertains on this account Where is it that he declares himself to be a Jealous God, but in the matters of Instituted Worship? Exod. 20. 5. Solomon tells us, that Jealousy is the rage of a man; when therefore God assumes it to himself, it must needs intimate his great indignation; a person is not wont to be jealous but in something that he placeth a very high account upon, and consequently looks upon himself to be basely abused, if he be touched in that; and thus doth God in point of this Prerogative, to have the acknowledgment from his people, that he alone hath the ordering of every part of his Worship.
2. In the awful Threatenings which he hath Denounced against this sin, we find that he hath menaced Generations to come, that they ⟨p. 18⟩shall feel the smart of their Fathers prevarication upon this account. Exod. 20. 5. We see therefore how he threatens the ten Tribes for making of many Altars, and building of Temples, Hos 8. 11, 14. the sum is this sin should increase their guilt, till it had rooted them out; yea, when Israel had made the Golden Calf, which was a new mode of Worship; and the Feast held to it, is called a Feast to Jehovah, Exod. 32. 5. God both plagued them at present for it, and also threatens them to keep it in remembrance against them for afterwards, verse 34. The Jews therefore have an observation, I hat no Judgment ever after fell upon that people, but it had an Ounce of the Golden Calf in it.
2. In the awful Threatnings which he hath Denounced against this sin, we find that he hath menaced Generations to come, that they ⟨p. 18⟩shall feel the smart of their Fathers prevarication upon this account. Exod. 20. 5. We see therefore how he threatnens the ten Tribes for making of many Altars, and building of Temples, Hos 8. 11, 14. the summe is this sin should increase their guilt, till it had rooted them out; yea, when Israel had made the Golden Calf, which was a new mode of Worship; and the Feast held to it, is called a Feast to Jehovah, Exod. 32. 5. God both plagued them at present for it, and also threatens them to keep it in remembrance against them for afterwards, verse 34. The Jews therefore have an observation, I hat no Judgment ever after fell upon that people, but it had an Ounce of the Golden Calf in it.
3. In the severe Judgements which he hath executed upon men for this sin it is well to be Remarked, that the first quarrel that ever God had with mankind, was about Instituted Worship; and a transgression of a positive precept referring to the Worship of God, in a Sacrament, hath filled the world with all the miseries which to this day it groans under. Nadab and Aothu will offer up Incense unto God with strange fire, and it brought them to a strange and sudden end, Gideon's Ephod became a Snare to his house, and it cost the lives of sixty nine of his Sons. Jeroboam dedicated ⟨p. 19⟩his golden Calves to the Worship of God, and it rooted out every branch of his family, and at length carried the whole Land into Captivity. And these things are written for our Learning; the Jealousy of God hath many times burnt like a fire, and consumed root and branch of such as have thus tempted him.
3. In the severe Judgements which he hath executed upon men for this sin it is well to be Remarked, that the first quarrel that ever God had with mankind, was about Instituted Worship; and a transgression of a positive precept referring to the Worship of God, in a Sacrament, hath filled the world with all the miseries which to this day it groans under. Nadab and Aothu will offer up Incense unto God with strange fire, and it brought them to a strange and sudden end, Gideon's Ephod became a Snare to his house, and it cost the lives of sixty nine of his Sons. Jeroboam dedicated ⟨p. 19⟩his golden Calves to the Worship of God, and it rooted out every branch of his family, and at length carried the whole Land into Captivity. And these things are written for our Learning; the Jealousie of God hath many times burnt like a fire, and consumed root and branch of such as have thus tempted him.
