Book 2, Chapter 4: Religion

Of Religion.

The third Question concerning man, as he stands in relation to God, is touching Religion, where it is demanded, What is that Religion, that is due to the true God?

The name Religion, is not always taken in one and the same sense. For sometime it is used, to signify the whole body of doctrine, revealed in the written word, that teaches and prescribes, whatever is to be believed or practiced, as necessary to salvation. Otherwhiles it is put for the inward virtue of the mind, where the same doctrine is believed, and the duties therein required, practiced, and performed to the Majesty of God. And being thus taken, it is called by the name of piety or godliness, in the Scripture. And in this second sense I take it in this place.

Now Religion or piety, has two distinct parts. The first, is knowledge of God; the second, the worship of God. These two are notably described by David, in his last will and Testament, wherein he commends to Solomon his son before all other things, the care and love of Religion and piety; the sum whereof, he reduces to these heads; the knowledge of God, and worship of God (1 Chronicles 28:9). And you Solomon my son KNOW you the God of your father, and SERVE him with a perfect heart, and with a willing mind.

According to this difference of heads, are the Questions concerning religion to be distinguished, and these are principally two. First, how God is to be known, and then how he is to be worshipped.

1. Question. How God is to be conceived in our minds, when we perform any service or worship to him?

For answer hereunto, this ground is first to be laid, that we must not, neither can possibly know or conceive God as he is in himself. For God in himself is infinite, and therefore incomprehensible in regard of us. But we are to conceive him so, as he has and does reveal himself to us in his creatures, principally in his word. The truth hereof may appear in this one example, (to allege no more) when Moses desired to see the glory and Majesty of God, for a further confirmation and assurance of his calling, answer was made him by God, that he could not see his face, but he should see his back parts, as he passed by him. The meaning of this answer is, that God would manifest his glory to him by his effects, by which as by a glimpse or imperfect representation, he might discern some part of his Majesty, so far forth as he was able in the infirmity of flesh and blood, to behold the same. But the perfect and full sight thereof, no creature was ever able to attain to, it being reserved for the life to come; when (and not before) they shall see him as he is in himself face to face.

This ground being laid, the full answer to the Question I propound in four rules.

1. Rule. When we are to pray, or to worship God, we must not conceive him, in the form of any earthly or heavenly, bodily, or spiritual creature whatever: for thus not to conceive him, is a degree of conceiving him aright.

2. Rule. God must be conceived of us, not by his nature, but by his attributes, and works. By his attributes, as that he is infinite in mercy, justice, goodness, power, etc. By his works of creation, and government of the world, of redemption, etc. Thus the Lord revealed himself to Moses (Exodus 6:14), I AM has sent me to you: that is, one which has his being in himself, and of himself, that gives being to all creatures by creation, and continues the same by his providence: one that gives a being and accomplishment, to all his merciful promises. When the Lord appeared to Moses, he showed not his face to him, but passed by him with a voice, The Lord, the Lord, strong, merciful, and gracious, long suffering, and plenteous in goodness and truth. In which place, the Lord proclaims his name, by his attributes. So in the prophecy of Jeremiah, I am he that shows mercy, judgment, and justice in the land. The same, Daniel confesses in his prayer, when he says, O Lord God, which are great and fearful, keeping covenant and mercy toward them that love you, and keep your commandments. And lastly, the author to the Hebrews, He that comes to God, must believe that God is, and that he is a rewarder of them that seek him.

3. Rule. God must not be conceived absolutely, that is, out of the Trinity: but as he subsists in the person of the Father, Son, and the Holy Ghost, so he must be known and conceived of us. The ancient rule of the Church is, that the unity must be worshipped in Trinity, and the Trinity in unity.

By this do the protestant Churches, differ from all other assemblies of worshippers. The Turk conceives and worships a God, creator of heaven and earth, but an abstracted God, which is neither Father, Son, nor Holy Ghost. The Jew worships God, but out of Christ, and therefore a feigned and idol God. The Papist in word acknowledges and so worships God, but indeed makes God an idol, because he worships him not in a true but in a feigned Christ, that sits at the right hand of the father in heaven, and is also in the hands of every Mass-priest, after the words of consecration. But the Protestant knows God as he will be known, and consequently worships him as he will be worshipped, in Father, Son, and Holy Ghost.

4. Rule. When we direct our prayers, or any worship to any one person, we must include the rest in the same worship; yes further, we must retain in mind the distinction and order of all the three persons, without severing or sundering them; for so they are named, and propounded in the Scriptures. The reason is, because as they are not severed, but conjoined in nature, so they neither are, nor must be severed, but conjoined in worship. For example the man that prays, to God the Father for the forgiveness of his sins, must ask it of him for the merit of the Son, and by the assurance of the Holy Ghost. Again, he that prays for remission of his sins, to God the Son, must pray that he would procure the Father to grant his pardon, and withal assure it by his Spirit. He also that prays for the same to God the Holy Ghost, must pray that he would assure to him the remission of his sins, from the Father, by, and for the merit of the Son.