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Introduction to the Worship of God

by John Owen

Question 1: What doth God require of us in our dependence on him, that he may be glorified by us, and we accepted with him?

Answer: That we 1worship him 2in and by the ways of his own appointment.

1Matt. 4:10; Rev. 14:7; Deut. 6:13,10:20. 2Lev. 10:1-3; Exod. 24:3; Gen. 18:19; Josh. 23:6-8; Zech. 14:16.

Explication: By the worship of God inquired after, not that which is natural or moral, which is required in the first commandment, is intended. Such is our faith and confidence in him, our fear of him, our subjection of soul and conscience unto him, as the great sovereign Lord, First Cause, Last End, Judge, and Rewarder of all men; the law whereof was originally written in the heart of man, and hath been variously improved and directed by new revelations and institutions. And this worship is called natural upon a double account:

First, because it depends on the nature of God, a due perception and understanding whereof makes all this worship indispensably necessary: for none can know God but it is his duty to "glorify him as God," that is, to believe in him, love him, trust him, and call upon him; which are all therefore cursed that do not, Ps. 79:6; 2 Thes. 1:8.

And, secondly, because it was in the principle of it created with the nature of man, as that which suited, directed, and enabled him to answer the law of his creation, requiring this obedience of him in his dependence on God. And this worship is invariable: but it concerneth those outward ways and means whereby God hath appointed that faith, and love, and fear of him to be exercised and expressed unto his glory. And this kind of worship, though it depend not upon the nature of God, but upon his free and arbitrary disposal, and so was of old liable unto alterations, yet God did ever strictly require in the several states and conditions that his church hath gone through in the world. And this is that which most commonly in the Scripture is called by the name of "The worship of God," as that whereby all the acceptable actings of the souls of men towards him are expressed, and the only way of owning and acknowledging him in the world, as also of entertaining a visible intercourse with him. This, therefore, he calls for, and requires indispensably of all that draw nigh to him, and that because he is "the LORD our God," Rev. 14:6,7; Matt. 4:10; Deut. 10:12,13. For his observance hereof doth he so approve of Abraham, Gen. 18:19; and sets it down as an everlasting law unto all others, that in a holy observation thereof "he will be sanctified in them that come nigh him," Lev. 10:1-3. His commands, also, concerning it are multiplied in the Scripture, with the approbation of all those that attend unto them. We may not think to find acceptance with God, or to inherit the promises, if, supposing ourselves to adhere unto him in worship internal and natural, we neglect that which is external and of his free appointment: for besides that we renounce thereby our inward dependence on him also, in not observing his commands, as Adam did in transgressing an institution, we become wholly useless unto all the ends of his glory in the world; which is not the way to come to an enjoyment of him. Neither do we only express and profess our inward moral-natural worship of God hereby, by which means it becomes the principle way and instrument of faith and trust exerting themselves in our obedience, but also it is a most effectual help and assistance unto the principle of that natural worship, strengthening the habit of it, and exciting it unto all suitable actings, unto its increase and growth.

Question 2: By what means do we come to know that God will thus be worshipped?

Answer: That God is to be worshipped, and that according to his own will and appointment, is a 1principal branch of the law of our creation written in our hearts, the 2sense whereof is renewed in the second commandment; but the ways and means of that worship depend merely on God's 3sovereign pleasure and institution.

1Rom. 1:21,2:14,15; Acts 14:16,17,17:23-31. 2Exod. 20:4-6. 3Jer. 7:31; Exod. 25:40; Heb. 3:1-6; John 1:18.

Explication: These two things all men saw by nature:

First, That God, however they mistook in their apprehensions of him, would be, and was to be, worshipped with some outward solemn worship; so that although some are reported to have even cast off all knowledge and sense of a Divine Being, yet never any were heard of that came to an acknowledgment of any God, true or false, but they all consented that he was constantly and solemnly to be worshipped, and that not only by individual persons, but by societies together; that so they might own and honour him whom they took for their God. And thus far outward worship is required in the first commandment, -- namely, that the inward be exercised and expressed. When we take God for our God, we take him to worship him, Deut. 10:12,13. Other thoughts, -- namely, of inward worship without without outward expression, at all or any time, or in any way, -- are but a covert unto atheism. And, --

Secondly, This also they were led to an apprehension of by the same light whereby they are "a law unto themselves," Rom. 2:14, that God would be worshipped in the way and by the means that he himself appointed and approved: whence none among the heathen themselves undertook to appoint ways and ceremonies of worship, but still they pretended to derive the knowledge of them from the gods themselves; of whom they reckoned that every one would be worshipped in his own way. And because, notwithstanding this pretence, being left of God and deluded of Satan, they did invent false and foolish ways of worship, not only not appointed of God, but such as were unsuited unto those inbred notions which they had of his nature and excellencies, the apostle convinces and disproves them, as men acting against the light of nature and principles of reason, Rom. 1:20,21, they might have seen that in their idolatry they answered not their own inbred conceptions of the divine power and Godhead, so as to "glorify him as God;" and in the like manner doth he argue at large, Acts 17:22-31. But beyond this the inbred light of nature could not conduct any of the sons of men; this alone is contained in the first precept. That God was to be worshipped they knew, and that he was to be worshipped by ways and means of his own appointment they knew; but what those means were they knew not. These always depended on God's sovereign will and pleasure, and he made them known to whom he pleased, Ps. 147:19,20. And although some of the ways which he doth appoint may seem to have a great compliance in them unto the light of nature, yet in his worship he accepts them not on that account, but merely on that of his own institution; and this as he hath declared his will about in the second commandment, so he hath severely forbidden the addition of our own inventions unto what he hath appointed, sending us for instruction unto Him alone whom he hath endowed with sovereign authority to reveal his will and ordain his worship, John 1:18; Matt. 17:5; 1 Chron. 16:7.

Question 3: How, then, are these ways and means of the worship of God made known unto us?

Answer: In and by the written word only, which contains a full and perfect revelation of the will of God as to his whole worship and all the concernments of it.

John 5:39; Isa. 8:20; Luke 16:29; 2 Tim. 3:15-17; 2 Pet. 1:19; Deut. 4:2,12:32; Josh. 1:7; Prov. 30:6; Rev. 22:18,19; Isa. 29:13,14.

Explication: The end wherefore God granted his word unto the church was, that thereby it might be instructed in his mind and will as to what concerns the worship and obedience that he requireth of us, and which is accepted with him. This the whole Scripture itself everywhere declares and speaks out unto all that do receive it; as 2 Tim. 3:15-17, with the residue of the testimonies above recited, do declare. It supposeth, it declareth, that of ourselves we are ignorant how God is, how he ought to be, worshipped, Isa. 8:20. Moreover, it manifests him to be a "jealous God," exercising that holy property of his nature in an especial manner about his worship, rejecting and despising every thing that is not according to his will, that is not of his institution, Exod. 20:4-6.

That we may know what is so, he hath made a revelation of his mind and will in his written word, -- that is, the Scripture. And to the end that we might expect instruction from thence alone in his worship, and act therein accordingly, --

First, He sends us and directs us thereunto expressly for that purpose, Isa. 8:20; Luke 16:29; John 5:39; and not once intimates in the least any other way or means of instruction unto that end.

Secondly, He frequently affirms that it is sufficient, able, and perfect to guide us therein, 2 Tim. 3:15-17; 2 Pet. 1:19; Ps. 19:7-9. And whereas he hath expressly given it unto us for that end, if there be any want or defect therein it must arise from hence, that either God would not or could not give unto us a perfect revelation of his will; neither of which can be imagined.

Thirdly, He hath commanded us to observe all whatsoever he hath appointed therein, and not to make any addition thereunto, Josh. 1:7; Deut. 4:2, 12:32; Prov. 30:6; Rev. 22:18,19. And, --

Fourthly, Peculiarly interdicted us the use of any such things as are of the institution or appointment of men, Isa. 29:13,14. So that from the Scriptures alone are we to learn what is accepted with God in his worship.

Question 4: Have these ways and means been always the same from the beginning?

Answer: No; but God hath altered and changed them at sundry seasons, according to the counsel of his own will, so as he saw necessary for his own glory and the edification of his church.

Gen. 2:16,17,17:10,11; Exod. 12:3-24,20:1-26,25:9; Heb. 1:1,2,9:10-12.

Explication: The external worship whereof we speak being, as was showed before, not natural or moral, arising necessarily from the dependence of the rational creature on God as its first cause, chiefest good, last end, and sovereign Lord, but proceeding from the mere will and pleasure of God, determining how he will be honoured and glorified in the world, was always alterable by him by whom it was appointed. And whereas, ever since the entrance of sin into the world, God had always respect unto the promise of the Lord Christ and his meditation, in whom alone he will be glorified, and faith in whom he aimed to begin and increase in all his worship, he hath suited his institutions of the means thereof to that dispensation of light and knowledge of him which he was pleased at any time to grant. Thus, immediately after the giving of the promise, he appointed sacrifices for the great means of his worship; as to glorify himself expressly by men's offering unto him of the principal good things which he had given them, so to instruct them in the faith, and confirm them in the expectation of the great sacrifice for sin that was to be offered by the promised seed, Gen. 4:3,4; Heb. 11:4. These were the first instituted worship of God in the world after the entrance of sin. Hereunto he nextly added circumcision, as an express sign of the covenant, with the grace of it, which he called Abraham and his seed unto by Jesus Christ, Gen. 17:10,11. And to the same general end and purpose he afterwards superadded the passover, with its attendant institutions, Exod. 12:3-24; and then the whole law of institutions contained in ordinances, by the ministry of angels on mount Sinai, Exod. 20. So by sundry degrees he built up that fabric of his outward worship, which was suited, in his infinite wisdom, unto his own glory and the edification of his church, until the exhibition of the promised seed, or the coming of Christ in the flesh, and the accomplishment of the work of his mediation, Heb. 1:1,2: for unto that season were those ordinances to serve, and no longer, chap. 9:10-12, and then were they removed by the same authority whereby they were instituted and appointed, Col. 2:14, 18-20. So that though God would never allow that men upon what pretence soever, should make any alteration in the worship appointed by him, by adding unto it anything of their own, or omitting aught that he had commanded, either in matter or manner, notwithstanding that he knew that it was to abide but for a season, but commanded all men straitly to attend to the observation of it whilst it was by him continued in force, Mal. 4:4; yet he always reserved unto himself the sovereign power of altering, changing, or utterly abolishing it at his own pleasure: which authority he exerted in the gospel as to all the mere institutions of the Old Testament. Whilst they continued he enforced them with moral reasons, such as his own holiness and authority. But those reasons prove not any of those institutions to be moral, unless they ensue upon those reasons alone, and are nowhere else commanded; for being once instituted and commanded, they are to be enforced with moral considerations, taken from the nature of God and our duty in reference unto his authority. So saith he, "Thou shalt reverence my sanctuary, I am the LORD;" which no more proves that a moral duty than that enjoined upon the same foundation, Lev. 11:44, "I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy: neither shall ye defile yourselves with any manner of creeping thing that creepeth upon the earth." Not defiling ourselves with the touching or eating of creeping things is now no moral duty since the institution is ceased, although it be enforced by many moral considerations.

Question 5: Is there any farther alteration to be expected in or of those institutions and ordinances of worship which are revealed and appointed in the gospel?

Answer: No; the last complete revelation of the will of God being made by the Son, who is Lord of all, his commands and institutions are to be observed inviolably unto the end of the world, without alteration, diminution, or addition.

Heb. 1:1,2,10:25-27; Matt. 28:20; 1 Cor. 11:26; 1 Tim. 6:14.

Explication: It was showed before that all the institutions of the Old Testament had respect unto the coming of Christ in the flesh, who was "the end of the law," Rom. 10:4; and thereupon they were subject to alteration and abolition upon a twofold account:

1. Because that which they were appointed principally to instruct the church in, and to direct it unto the expectation of, was, upon his coming, accomplished and fulfilled; so that their end was absolutely taken away, and they could no more truly teach the mind and will of God, for they would still direct unto that which was to come, after it was past and accomplished. And this is that which the apostle Paul so variously proves and fully confirms in his Epistle to the Hebrews, especially in the seventh, eighth, ninth, and tenth chapters.

2. The Lord Christ, during their continuance, was to come as the Lord over his whole house, with more full and ample authority than any of those whom God had employed in the institution of his ordinances of old were intrusted withal: Heb. 1:1-3, "He spake in time past by the prophets," but now "by his Son, whom he hath appointed heir of all." Heb. 3:6, "Christ as a son over his own house; whose house are we." And, therefore, they were all to be at his disposal, to confirm or remove, as he saw reason and occasion. And this he did, -- (1.) Virtually, in the sacrifice of himself, or the blood of his cross, fulfilling and finishing of them all, John 19:30; "breaking down the middle wall of partition; abolishing in his flesh the enmity, even the law of commandments contained in ordinances;" "blotting out the hand- writing of ordinances," he "took it out of the way, nailing it to his cross," Eph. 2:14,15; Col. 2:14. (2.) Authoritatively, by his Spirit in the apostles, and the doctrine of the gospel preached by them: Acts 15:10,11, "Now therefore why tempt ye God, to put a yoke upon the neck of the disciples, which neither our fathers nor we were able to bear? But we believe that through the grace of the Lord Jesus Christ we shall be saved, even as they." Gal. 3:24,25, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster." Gal. 5:1-4. And, (3.) Eventually or providentially, when he caused sacrifice and offering to cease, by the prince of the people, that came with an army making desolate, to destroy both city and sanctuary, Dan. 9:26,27, according to his prediction, Matt. 24:2. But now, under the New Testament, the worship that is appointed in the gospel is founded in and built upon what is already past and accomplished, namely, the death and life of Jesus Christ, with the sacrifice and atonement for sin made thereby, 1 Cor. 11:23-26; which can never be again performed; neither is there any thing else to the same purpose either needful or possible, Heb. 10:26. So that there is not any ground left for any new institution of worship, or any alteration in those that are already instituted. Nor, --

Secondly, Can any one be expected to come from God with a greater and more full authority for the revelation of his mind than that wherewith his only Son was accompanied; which yet must be, if any alterations were to be made in the appointments of worship that he hath instituted in the gospel.

For no inferior nor an equal authority can abolish or alter that which is already appointed, so as to give satisfaction unto the consciences of men in obedience unto such alterations. And, therefore, because there arose not a prophet like unto Moses under the Old Testament, there could be no alteration made in his institutions, but the church was bound severely to observe them all until the coming of Christ: Mal. 4:4, "Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments;" and that because "there arose not a prophet afterwards in Israel like unto Moses, whom the LORD knew face to face," Deut. 34:10. And our apostle, to prove the right of Christ to alter the ordinances of the law, lays his foundation in manifesting that he was above the angels: Heb. 1:4, "Being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they;" and that because the law was given by the ministry of angels, Heb. 2:2; and so also that he was greater than Moses, Heb. 3:3,5, "For this man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house. Moses verily was faithful in all his house, as a servant, but Christ as a son over his own house;" because Moses was the lawgiver, and the mediator between God and man in the giving of the law. Now, if this be the sole foundation and warrant of the alteration made of Mosaical ordinances by Christ, namely, that he was greater and exalted above all those whose ministry was used in the dispensation of the law, unless some can be thought to be greater, and exalted in authority above the Son of God, there can be no alteration expected in the institutions of the gospel.

Question 6: May not such an estate of faith and perfection in obedience be attained in this life, as wherein believers may be freed from all obligation unto the observation of gospel institutions?

Answer: No; for the ordinances and institutions of the gospel being inseparably annexed unto the evangelical administration of the covenant of grace, they may not be left unobserved, disused, or omitted, whilst we are to walk before God in that covenant, without contempt of the covenant itself, as also of the wisdom and authority of Jesus Christ.

Heb. 3:3-6; Rom. 6:3-6; Luke 22:19,20; 1 Cor. 11:23-26; Heb. 10:25; Rev. 2:5,3:3.

Explication: All our faith, all our obedience in this life, whatever may be obtained or attained unto therein, it all belongs unto our walking with God in the covenant of grace, wherein God dwells with men, and they are his people, and God himself is with them to be their God. Other ways of communion with him, of obedience unto him, of enjoyment of him, on this side heaven and glory, he hath not appointed nor revealed. Now, this is the covenant that God hath made with his people, "That he will put his laws into their mind, and write them in their hearts, and will be to them a God, and they shall be to him a people; and he will be merciful to their unrighteousness, and their sins and their iniquities will he remember no more," Heb. 8:9-12. And whatever men attain unto, it is by virtue of the grace of that covenant; nor is there any grace promised in the covenant to lead men in this life, or to give them up into a state of perfection, short of glory. Unto this covenant are the institutions of gospel-worship annexed, and unto that administration of it which is granted unto the church upon the coming and death of Christ. Without a renunciation and relinquishment of that covenant and the grace of it, these institutions cannot be omitted or deserted. If men suppose that they have attained to an estate wherein they need neither the grace of God, nor the mercy of God, nor the blood of Christ, nor the Spirit of Christ, it is not much material what they think of the ordinances of worship. Their pride and folly, without that mercy which is taught, promised, and exhibited in those ordinances, will speedily be their ruin. Besides, the Lord Christ is the absolute Lord "over his own house," Heb. 3:3-6; and he hath given out the laws whereby he will have it guided and ruled whilst it is in this world. In and by these laws are his ordinances of worship established. For any persons, on what pretence soever, to plead an exemption from the obligation of those laws, it is nothing but to cast off the lordship and dominion of Christ himself. And yet farther to secure our obedience in this matter, he hath expressly commanded the continuance of them until his coming unto judgment, as in the places above quoted will appear.

Question 7: What are the chief things that we ought to aim at in our observation of the institutions of Christ in the gospel?

Answer: 1To sanctify the name of God; 2to own and avow our professed subjection to the Lord Jesus Christ; 3to build up ourselves in our most holy faith; and, 4to testify and confirm our mutual love, as we are believers.

1Lev. 10:3; Heb. 12:28,29. 2Deut. 26:17; Josh. 24:22; 2 Cor. 8:5. 3Eph. 4:11-16; Jude 20. 41 Cor. 10:16,17.

Explication: That we may profitably and comfortably, unto the glory of God and our own edification, be exercised in the observation of the institutions and worship of God, we are always to consider what are the ends for which God hath appointed them and commanded our attendance unto them, that so our observance of them may be the obedience of faith. For, what end soever God hath appointed them unto, for that end are they useful and effectual, and to no other. If we come to them for any other end, if we use them for any other purpose or with any other design, if we look for any thing in them or by them, but what God hath appointed them to communicate unto us, we dishonour God and deceive our own souls. This we ought diligently to inquire into, to know not only what God requires of us, but wherefore also he requires it, and what he aims at therein; some of the principal things whereof are enumerated in this answer. And it is well known how horribly many of the institutions of the gospel have been by some (especially the Papists) abused, by a neglect of the ends of God in them, and imposing new ends of their own upon them, unto superstition and idolatry. Grace is ascribed unto the outward observance of them, whereas all grace is of the promise, and the promise in the covenant is given only to the faith of the right observers. The elements in the sacrament of the eucharist are turned into a god, first worshipped and then devoured, with many the like abominations.

Question 8: How may we sanctify the name of God in the use of gospel institutions?

Answer: 1By a holy reverence of his sovereign authority appointing of them; 2a holy regard unto his special presence in them; 3faith in his promises annexed to them; 4delight in his will, wisdom, love, and grace, manifested in them; 5constancy and perseverance in obedience unto him in their due observation.

1Lev. 10:3; Mal. 1:6; Rom. 4:11; Exod. 20:6; James 4:12. 2Matt. 28:20; Isa. 59:21; Exod. 29:43-45. 3Gen. 15:6; Heb. 4:2,6; Exod. 12:27,28; 2 Cor. 6:16-18,7:1;. 4Ps. 84:1,2,4,10,65:4,36:7,8. 5Ps. 23:6,27:4; Rev. 2:3,10; Gal. 6:9; Heb. 10:23-25,12:3.

Explication: This is the first thing that God requireth us to attend unto in the celebration of the ordinances of his worship, -- namely, that we herein sanctify his name, the greatest duty that we are called unto in this world. This he lays down as the general rule of all we do herein: Lev. 10:3, "I will," saith he, "be sanctified in them that come nigh me, and before all the people I will be glorified." Whatever we do in his worship, we must do it that he may be sanctified, or whatever we do is an abomination to him. Now, the principal ways how we may herein sanctify the name of God are expressed; as, --

First, When in every ordinance we consider his appointment of it, and submit our souls and consciences unto his authority therein; which if we observe any thing in his worship but what he hath appointed we cannot do. Not formality, not custom, not the precepts of men, not any thing but the authority and command of God, is to be respected in this obedience. This is the first thing that faith regards in divine worship; it rests not in any thing, closeth not with any thing, but what it discerns that God hath commanded, and therein it eyes his authority as he requireth it: Mal. 1:6, "If I be a father, where is mine honour? and if I be a master, where is my fear?" Rom. 14:11, "As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God." Reverence, then, unto the authority of God appointing his worship is a principal means of sanctifying the name of God therein. This was the solemn sanction of all his institutions of old: Deut. 6:4-7, "Hear, O Israel: The LORD our God is one LORD: and thou shalt love the LORD thy God with all thine heart, and with all thy soul, and with all thy might. And these words, which I command thee this day, shall be in thy heart: and thou shalt teach them diligently unto thy children." And the observation of them he presseth on this account, that the people might fear that "glorious and fearful name, THE LORD THY GOD," Deut. 28:58; which name he had so often engaged in his commands, saying, "Thou shalt do it; I am the LORD." And in the New Testament, our Lord Jesus Christ proposeth his authority as the foundation of his commanding, and our observation of all the institutions of the gospel: Matt. 28:18-20, "Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: teaching them to observe all things whatsoever I have commande you." And he is to be considered in all our obedience as the great and only lawgiver of his church; as the "one lawgiver, who is able to save and destroy," James 4:12; the sovereign Lord over his "house," Heb. 3:4-6, unto whom every knee is to bow and every conscience to be in subjection: and he who heareth not his voice is to be cut off from the people of God: Acts 3:23, "It shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people."

Secondly, God hath frequently promised his special presence in and with his instituted ordinances of old, both unto the things themselves and the places wherein they were according to his appointment to be celebrated, those places being also his special institution. Under the New Testament, all difference of and respect unto place is taken away: John 4:21,23, "The hour cometh when ye shall neither in this mountain, nor yet at Jerusalem, worship the Father. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: for the Father seeketh such to worship him." And we are commanded in all places equally to make our prayers and supplications. But his presence is promised and continued with the due celebration of the things themselves by him appointed for his service: Matt. 28:20, "Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." In them is the "tabernacle of God with men," and he "dwells among them, and they are his people," Rev. 21:3; the promise of Christ being, that "where two or three are gathered together in his name, there he will be in the midst of them," Matt. 18:19,20. And this promised presence of God, or Christ, consisteth, -- 1. In the power and efficacy which he by his Spirit implants upon his ordinances to communicate his grace and mercy unto his church, it being his covenant that his Spirit shall accompany his word for ever unto that purpose, Isa. 59:21. 2. In the special blessing which he gives his people in those duties, both in the acceptance of them and testifying his good-will unto them: Exod. 29:42,43,45, "At the door of the tabernacle of the congregation, there I will meet with the children of Israel, and the tabernacle shall be sanctified by my glory. And I will dwell among the children of Israel, and will be their God;" Zech. 2:10,11; Ezek. 20:40,41, "I will accept you with your sweet savour;" Ezek. 43:27; -- in both giving them intimate communion with himself by Jesus Christ, 1 John 1:3. By all these he gives that special presence, which he requires an especial reverence and regard of faith unto, whereby his name is yet farther sanctified.

Thirdly, God hath given special promises, or promises of his special grace, unto them that attend upon him in his worship in a due manner. And hereunto also belongs that sacred relation which, by virtue of divine institution, is between the sacramental elements and the especial graces of the covenant which they exhibit and confirm; and the mixing of these promises with faith, according as they are appropriated unto any particular institution, belongs also to the right sanctification of the mind of God. So also, --

Fourthly, Doth our delight in them. Now, this delight in the worship of God, so much commended in the Scripture, and proposed unto our example, consists not in any carnal self-pleasing, or satisfaction in the outward modes or manner of the performance of divine worship; but it is a holy, soul-refreshing contemplation on the will, wisdom, grace, and condescension of God, in that he is pleased, of his own sovereign mere will and grace, so to manifest himself unto such poor sinful creatures as we are, so to condescend unto our weakness, so to communicate himself unto us, so to excite and draw forth our souls unto himself, and to give us such pledges of his gracious intercourse with us by Jesus Christ. By the contemplation of these things is the soul drawn forth to delight in God.

Lastly, Whereas great opposition lies oftentimes against the church's obedience unto God in this matter, and much persecution befalls it on that account, -- great weariness also being apt, from the remainders of unbelief, carnal wisdom, indwellling sin, weakness of the flesh in believers themselves, to arise in the course thereof, and many temptations also beset them on every hand, to turn them aside from the way of truth and holiness, -- constancy and perseverance in the due and orderly celebration of all the ordinances of the gospel belongs unto this duty. And this perseverance respecteth both the things themselves and the manner of their performance, both which are of the highest concernment for us diligently to attend unto.

1. As to the things themselves. Herein do we principally glorify God and give due honour unto Jesus Christ, when we abide in our professed subjection unto him and observance of his commands against difficulties, oppositions, and persecutions. This he taketh notice of, Rev. 2:13, "Thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth." And this he requireth of us indispensably if we will be his disciples, or ever hope to obtain the reward: Matt. 10:38,19, "He that taketh not his cross, and followeth after me, is not worthy of me;" and it is "he that shall endure unto the end" that shall be "saved," Matt. 24:13. And unto them who are "faithful unto death," and them alone, doth he give the "crown of life," Rev. 2:10; giving us caution not to lose those things which we have wrought," that we may "receive a full reward," 2 John 8.

2. And as to the manner of their performance, two things are to be regarded in this duty of perseverance, and the sanctification of the name of God therein: -- (1.) The inward principle of our obedience, our faith and love; which are to be preserved from decay: Rev. 2:4,5, "I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works." Rev. 3:3, "Remember how thou hast received and heard, and hold fast, and repent." (2.) The outward manner of observance; which is to be kept entire, according to the primitive institution of Christ: 1 Cor. 11:23, "I have received of the Lord that which also I delivered unto you," -- not admitting of any corruptions in it, to avoid the greatest trouble: Gal. 5:11, "And I, brethren, if I yet preach circumcision, why do I yet suffer persecution?"

Question 9: How do we in our observation profess our subjection unto the Lord Jesus Christ and his gospel?

Answer: In that being all of them, first appointed by him as the head, lawgiver, and king of his church; and, secondly, made by him the ensigns and tokens of his kingdom and subjects; in their due observation principally consists that profession of him and his name which he so often calleth us unto, and so indispensably requireth at our hands.

Matt. 28:18-20; 1 Cor. 11:23; Heb. 3:6,12:25; John 13:13,8:31,14:15,21, 23,15:14,17,18:35; Luke 9:26; Rom. 10:10; 1 John 2:3,4.

Explication: The ground and reason of this duty is evident. The Lord Jesus Christ straitly enjoins all his disciples the profession of his name, and lays it on them as indispensable unto salvation: Rom. 10:10, "With the heart man believeth unto righteousness, and with the mouth confession," or profession, "is made unto salvation;" John 12:42-45. Now, this profession of the name of Christ, which is so much abused and mistaken in the world, consists in the keeping of his commandments: John 15:14, "Ye are my friends, if ye do whatsoever I command you." So also, Matt. 28:20, his disciples are to be taught to do and observe whatever he commandeth. Now, whereas he is the head and king of the church, the next immediate and special lawgiver of it, appointing unto it all his ordinances and its whole worship, as it becomes him who is lord of the house, the institutions of the gospel worship are his most especial commands; and in their observation consists that profession of him which he requires of us; therein doth he call them out of the world by profession whom he hath redeemed out of it by his blood, 2 Cor. 6:15-18; Rev. 5:9. In these he exerciseth his kingly or lordly power over his church, Heb. 3:6; and in the willing obedience of his people, gathering themselves unto the ensigns of his rule, he is glorified in the world.