The Marrow of Sacred Divinity - William Ames (1642)

1. THE adjuncts of worship especially to be observed are two: The manner which is contained in the third Commandement, and the time which is commanded in the fourth Commandement.

2. But these two are so adjuncts of religious worship, as that in a certaine secundary respect they partake the definition and nature of it, because by the observation of them not only that honour of God, which consists in the naturall and instituted worship of God is furthered; but also a certaine speciall honour is yielded to him as far forth as they are joyned to the other, both by his command, and by a direct and immediate respect.

3. The manner of worship in generall is the lawfull use of all those things which pertaine to GOD.

4. But the lawfull use consists in this, that all things which pertaine to worship be so handled, as is agreeable to the Majesty of God.

5. For whereas it is forbidden in the third Commandement, Thou shalt not take the name of God in vaine; by the Name of God all those things are under stood, whereby God is made knowne to us, or re veales himselfe, as men are wont to be known one to another by their names: so that the Name of God containes all those things which pertaine to the worship God, whether naturall, or instituted. Act. 9. 15. That he may beare my name among the Gentiles. Deut. 12. 5 The place which the Lord shall chuse to place his name there. Mich. 4. 5. We will walke in the Name of the Lord our God. Mal. 1. 11. 12. My name shall be great among the Gentiles.

6. But seeing to take this Name in vaine is either to take it rashly, that is either without any end propounded, or without a just and fit end: or to take it in vain that is, not in that manner which is required to the end, namely, the honour of God; there is withall com manded that we sanctifie the Name of God, that in that we use all holy things in that manner which is suitable to their holinesse and dignity. Isay 1. 13.

7. That sutable manner is, when those circumstances are used which the nature of religious things requires.

8. We define this manner by circumstances; because the essentiall manner of virtues, and of the acts of religion is contained in the virtues and acts themselves and is directly commanded in the same precepts with them; but that accidentall manner which is in circumstances, seeing it is in some sort separable from the acts of Religion, and yet is necessarily required to them, that they may be acceptable to God, is in a speciall manner commanded in this third Commandement.

9. These circumstances are either inward or outward.

10. The inward are either antecedent, or going before; concomitant or accompanying with; consequent, or following after.

11. The circumstances going before are a desire, and stirring up of the mind, or preparation in a due meditation of these things which pertaine to that holy thing, which is to be handled. Eccles. 5. 1. 2. Take heed to thy feet when thou entrest into the House of God: Bee not swift with thy mouth, and let not thy mind hasten to utter a thing before God.

12. But this preparation doth most properly pertaine to those acts of religion, which are more solemne: for meditation it selfe whereby the mind is stirred up, is an act of Religion, but it doth not require another preparation also before it, for so we should proceed without end: but those acts which are of their nature lesse perfect, ought to make way for the more perfect and more solemne acts.

13. Hence before publick and solemne hearing the word and prayer, private prayer is required, and also before private prayer, if it be solemne, there is required some meditation also of those things which pertaine to our prayers, whether in respect of God whom we pray unto, or in respect of our selves who are about to pray, or in respect of the things themselves which are to be asked.

14. The circumstances that are concomitant or that accompany with, are Reverence, and Devotion.

15. A certaine generall reverence of God is necessary to all obedience, which respects the authority of God that doth command; but this reverence is proper to the acts of Religion, which hath respect to the holinesse of those things about which we are exercised.

16. This Reverence containes two things. 1. A due estimation of the excellency of such things. 2. A feare of too much familiarity, namely, whereby such things might be unworthily handled by us.

17. Devotion also containes two things. 1. A certaine singular readinesse to performe all those things which pertaine to the worship of God. Psal. 108. 23. O God, I will sing with a fixed heart. I will awake right early. 2. A sutable delight in performing those things. If. 58. 13. If thou shalt call the Sabbath a delight.

18. Hence also a greater care and of another kind must be had in hearing the Word of God, then in receiving the Edicts of Princes; And in calling upon the Name of God then in supplications, which we make to men whomsoever.

19. The circumstances that follow after are two. 1. To retaine the force and tast as it were, of that worship in our minds. 2. To obtaine with all our endeavour, the end, and use of it.

20. The outward circumstances are those which pertaine to order and decency. 1. Cor. 14. 40. Let all things be done decently and in order.

21. But the generall rule of these is, that they be ordered in that manner which maketh most for edification. 1. Cor. 14. 26.

22. Of this nature are the circumstances of place, time, and the like, which are common adjuncts of religious and civill acts.

23. Therefore although such like circumstances are wont to be called of some rites, and religious or Ecclesiasticall ceremonies: Yet they have nothing in their nature, which is proper to religion, and therefore religious worship doth not so properly consist in them, however the holinesse of religious worship is in some sort violated by the neglect, and contempt of them: because that common respect of order and decency which doth equally agree to religious, and civill actions cannot be severed from religious worship, but the dignity and majesty thereof is in some sort diminished.

24. Such like circumstances therefore which of their own nature are civill or common, are not particularly commanded in the Scriptures, partly because they come into mens common sence, and partly because it would not stand with the dignity and majesty of the Law of God, that such things should be severally prescribed in it. For by this meanes many ridiculous things should have been provided for by a speciall Law, as for example, that in the Church assembly one should not place himselfe in anothers bosome, spit in anothers face, or should not make mouthes in holy actions. Yet they are to be accounted as commanded from God. 1. Because they are commanded in generall under the Law of order, decency and edification. 2. Because most of them doe necessarily follow from those things which are expresly appointed by God. For when God appointed that the faithfull of all sorts, should meet together to celebrate his name and worship, he did consequently ordaine that they should have a fit, and convenient place wherein they may meete together, and an houre also assigned at which they may be present together; when also there is a Minister appointed by God, to teach others publickly, it is withall appointed that he have a seat, and that situation of his body, which is meet for such an action.

25. Those things therefore which pertaine to order and decency, are not so left to mens will, that they may under the name of that, obtrude what they please upon the Churches: but they are partly determined by the generall precepts of God, partly by the nature of the things themselves, and partly by those circumstances which doe offer themselves upon occasion.

26. For divers circumstances of order and decency are such, as though there be no publick institution of them, yet they ought to be observed of every one, neither can men forbid them without sin.

27. But those constitutions by which many circumstances of this kind are wont to be determined, about, place, time and the like, are rightly said to be by the best Divines partly Divine, and partly humane: because they are partly grounded upon the Will of God, in respect of the chiefe and primary reason of them, and they depend partly upon the prudence of men, in respect of particular observation of those things which are agreeable to the Will of God: yet so that if there be no error of man in making that determination, that constitution is to be held as simply Divine. For it is the Will of God, that the Church meet at that houre of the day, which (all circumstances considered) is most convenient. If therefore there be no error in observation of the circumstances, that houre which by their due consideration is assigned for meeting, must be acknowledged as if it were appointed by God.

28. The speciall manner of the worship of God must be specially determined, as the speciall nature of every religious action doth require.

29. Hitherto pertaineth the right manner of hearing the Word of God, calling upon his name, receiving the Sacraments, exercising Ecclesiasticall Discipline, and of performing all those severall things, which pertaine either to the naturall or instituted worship of God. Ezech. 33. 31. Mat. 13. 19. 1. Cor. 11. 27. 29. Esay 66. 5.

30. But because in Oathes the manner of swearing is wont to be chiefly respected, therefore (not without all reason) it is wont to be by many referred to this place in the third Commandement, although of its owne nature it pertaine to the first. Leviticus 19. 12. Mat. 5. 34. 2. Chron. 36. 13.

31. Contrary to this due manner in the generall is. 1. That vice which is called of some Acedia loathing, whereby one loatheth Divine or spirituall things. 2. Tim. 4. 3. Which is opposed to that desire, whereby we ought to have an appetite to spirituall things. 1. Pet. 2. 2.

32. 2. That slothfulnesse whereby one shunnes that cheerfulnesse and labour that is required to Divine things. Rom. 12. 11. Which is opposed to that stirring up and heat of mind, whereby Divine things are to be prosecuted. Rom. 12. 11. & Psal. 57, 8, 9.

33. 3. Neglect and contempt of holy things, and the abuse of the same to filthy sporting, and light matters, all which are opposed to that reverence due to holy things, Luc. 19. 46.

34. 4. Dulnesse and wandring of mind in exercises of worship. Heb. 5. 11. Ezech. 33. 31. And it is opposed to devotion, such as was in Cornelius, Act. 10. 2.

35. 5. Rashnesse or lightnesse in using, either the name, or titles of God, or those things which have some speciall respect to God. Ier. 23. 34. Luc. 13. 1. And it is opposed to that prosecuting of a just end, which ought to be present with reverence in the use, of such things. 1. Cor. 11. 17.

36. 6. Forgetfulnesse. Iames 1. 24, 25. Which is opposed to the receiving of fruit, and abiding of the vertue which ought to follow the acts of religion.

37. 7. Confusion, which is opposed to order and decency. 1. Cor. 14. 33.