Synagogue which may necessarily be gathered to be the Sabbath day Then we see here Christ for the meanes of sanctification tooke order first beginning with Prayer For the exercise thereof that is Prayer it hath two parts either it is before or after Before either private as of the faithfull Psal 111.1 and Mark 6.46 of Christ Or publick Acts 16.13 that even the Heathen themselves went out to pray at the rivers side But especially by 1 Cor. 14.16 that to the prayers of the Congregation every one should joyne his owne Amen And secondly After Numb 6.24 because as before we be not fit to receive so after wee have received unlesse God cover his spirit which he hath given unto us the enemie will seeke power against us to take it away as Luke 8.12 except we desire the Lord that his word may remaine with us still and bring forth his worke 2. After that succeedeth the use of the word that is sanctified for sanctification Esay 42.21 more plainely Deut. 4.10 Gather me the people together for this end and I will cause them to heare my words Therefore the end is to heare the word The word in that day hath a double use First as it is read or heard read onely Secondly as it is Preached or heard preached 1. The first the Church in great wisedome alwayes thought best and most necessary that it should goe before that men might not be estranged when the word was read that the other should not be strange to them But it is a strange thing that we at the hearing thinke we have done enough if wee can apprehend it whereas if before we would meditate well of it when it is reade wee might make better use of it and at the hearing afterward might be confirmed in the same The ordinary course and time of reading the Scriptures among the Jewes was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preparation to the Sabbath at the ninth houre at rhree of the clock and was told them before that they might be acquainted with it the better 2. To come to the publick reading in the congregation it is warranted by Acts 13.17 and 15.21 by the Gospell 1 Thes 5.27 I charge you that this Epistle bee reade to all the Brethren the Saints Then for private reading after the congregation is broken up because Christ sheweth plainely that his witnesses be the Scriptures and therefore will have the Scriptures to be searched because they were Prophecies of him and Esay 8.20 for threatning and Esay 34.16 Seeke in the booke of the Lord and reade none of all these things shall faile none shall want her mate for his mouth hath commanded and his very spirit hath gathered them And for the examination of that that is taught Revel 3. a practise Acts 17.11 for the acquainting of the Berreans to examine the Apostles doctrine There are two more uses in reading Revel 1.3 There is a blessing pronounced to them that reade or heare the words of the Prophecie because it exciteth men to praise God Men seeing the Prophecies fulfilled and executed they may not doubt but consent to God For which cause these were monuments of the Church of the fulfilling of any promise or threatning yea they suffered in the old Church the Monuments of the Warres of God for the Israelites Num. 21.14 their liber bellorum Dei and their verba dierum of Nathan Gad Shemajah c. they suffered them privately in an holy use to be read that seeing his promises with the denouncing of his threatnings they might be excited to the greater praise and feare of God Another use is as they gather by the Analogie of Daniel 2.2 and Acts 8.28 Daniel was occupied in the exposition of the Prophet Jeremie so the Evnuch reading Esay asked the exposition of it of Philip and no doubt if Philip had written on that day he might have had use of his writing as of Preaching Therefore God hath ordained Expositors such as the booke of Iasher Ios 10.13 a commentor of the Law his workes being for this end to make knowne the hard texts of Scripture and expound them unto us The second part in the meanes of sanctification is the Word preached that is it that Rom. 10.15 the Apostle speakes of For Sanctification which is the ordinary meanes of Faith and Christ in his Prayer Iohn 17.17 Sanctifie them in thy truth and thy word is truth Christ himselfe Luke 4.16 by his Preaching hath sanctified it and the Apostle 1 Cor. 1.21 hath pronounced not to receive any other alteration to the Worlds end 3. The third followeth the pondering of that that wee have heard read or preached as Luke 2.19 according to the example of David Psal 119.97 O how love I thy Law it is my meditation continually the occupying of our mindes and meditations to apply it hereafter and make fruit of it Beside the meditation of the word that wee shall heare read or preached the 92. Psalme which was a Psalme made for the Sabbath and is sung as on that day and if credit may be given to the Jewes traditions they tell us that the two first verses came from Adam and hee used to sing them in Paradise giveth three further points to consider First vers 4. which is indeed that which God here urgeth the consideration of the workes of his hands the making to our selves a contemplative use as we have made all the week long an active of them so wee should have a spirituall And the second is vers 7. a meditation of the judgements of God The third is vers 10. and 12. a meditation of the mercies of God of the mercies and visitations taking judgements for the genus to both These whether they extend to our owne persons or come on our Fathers house or the place wherein we live or the Church round about us there is none of these but they afford us an object of meditation and as we see the meditation of the creatures of God of the wild Asses Sparrow Crane Lillies c. they yeeld still meditation from tha lesse to the greater if they be thus thankfull how much more are wee bound to him So Rom. 2. he sets downe his judgements to move us to repentance and his mercy to move us to thankfulnesse and thus when we are wearied with prayer and reading and preaching is ceased our meditation remaineth to continue the whole day and stil findeth matter to worke upon 4. The fourth Which is not a beating within our selves in our counting house of any great calamitie but the examining of it betwixt us and others and that is done three manner of wayes 1. With them that have taught us as Luke 2.42 it appeareth plainly that after the solemnitie in the eight day the last of the feast it was the manner the teachers sate them downe at the Table and the Auditors propounded Doubts and Questions to bee resolved of them And so was CHRIST no doubt not an apposer but as in
workes of darknesse but we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the light and therefore our desires must be of the workes of light that we may walke accordingly 2. For the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thes 4.11 A desire to set our selves to doe our owne workes and to doe it c. Irrigatio concupiscentiae After this the next is called irrigatio concupiscentiae the medling with noysome meates which are provocations to this sinne As in bodily Physicke there be many bodies changed by the diet coveting some one dish that much breedeth one disease though they be not naturally given to it yet at the length they come to it So it is in the soule As we must keepe the state of it from being a meete mould or a fat ground for the Devill to cast in his seed so we must take heede of these meates and outward objects and allurements that may dispose the soule to this sinne We consider these as they are in our selves and as they are in others and as they are in the body and about it As namely First if any man doe adhibere fucum use painting it was one of Iezebels vices 2 King 9.30 It is said she paimed her face tyred her haire and looked out at a window And not onely a thing in one person but in many persons for setting a wrong colour on their eyebrowes Ier. 4.30 And then Prov. 9.14 Solomon testifieth of the Harlot she setteth her down to be an allurement to men These be things condemned by the word of God yet this is not so usuall as the second that is the strange disguising of our selves in apparell 1 Tim. 2.9 1 Pet. 3.3 It is reprehended even in women which are rather to be allowed in it because it is mundus muliebris the ornament of women Greg. Thinke with your selves what a deformity it is in you seeing it is found fault withall in women First they finde fault with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the wreathing of the haire and the second is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the adding of gold or pearles to apparell And the third they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rare apparell strange and costly Luke 16.19 It is called fine linnen and silke The reason in Paul because these become not the professors of the feare of God Peter hath two reasons 1. v. 4. not the utter but the inner man to be garnished Caro where is magna corporis cura there plerunque is magna mentis incuria where the body is too much decked there it is to be feared the minde for the most part is neglected for this is care with modesty 2. vers 5. ab exemplo sanctorum from the example of the Saints Did the Saints use apparell thus did Sarah did Abraham A third thing Gesture Mich. 2.3 God saith 3. Gesiuâ— he will be a swift revenger against such as goe proudly in gate Esa 3.16 telleth what he meaneth by it 1. they goe on tiptoe 2. they have exerium gutiur stretched forth necks 2. nutantes oculos the rolling of the eyes casting them scornfully on the one side first and then on the other and 4. they have minutos passus a mincing gate they goe as if they were compedui shackled And he thundereth as pathetically as he can even in the daughters of Sion much more would he in the sonnes of Sion Ambr. Gesta naturam dedit sed gratia emendat Aug. Prov. 30.13 some have proud gates of nature sed gratiam emendat grace must amend all Then after these there are other incentives and provocations from without us Psal 50.18 consortium cum adulieris Provocation ab exira and Prov. 7.22 meeting and conferences with Harlots carrying a man as an Oxe to the slaughter and as a foole to the stockes or a bird to the pitfall c. 1 Cor. 5.6 fermentum modicum totam massam Company c. a little leaven leaveneth the whole lump It is common to all vices but he applieth it there to this sinne This vice hath an especiall vertue to leaven the company Company not only notorious but also suspitious is to be avoyded Prov. 7.8.9 he saith one of his observations was that looking out of his window he saw a young man would needs goe by a suspitious place and he did it in the twilight in the evening at a suspitious time and so among the rest you shall see these two plainely that prepare them to this 1. Thes 5.20.22 It is not onely malum evill but species also mali apparence of evill that must be avoyded And not onely coram Deo before God 2 Cor. 8.21 but all evill suspitions before men This for company Now another thing is which the Heathen man calleth his comites his companions that he was solus alone and yet had his comites nunquam minus solus quam cum solus companions never lesse alone then when alone he had a booke or two about him so that under company come evill bookes that speake broadly and grossely of this sinne and bring a man to have both knowledge and affection 1 Cor. 15.33 Paul speaking of the sayings of Epicurisme alledgeth out of Menander 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Evill words or evill deeds spoken or written corrupt good manners Evill words be as Prov. 9.17 stollen waters c. or as Prov. 7.18 let us take our pleasure in dalliance c. by colouring of a filthy act with good words So for company There are annexed hereto such two things as by the eye and eare worke the same impression in the soule 1. Pictures imagines obscoenae as of Baal-Peor Numb 25.18 Hose 9.10 they longed to looke on it and Psal 106.28 they joyned themselves to Baal Peor and eate the offerings of the dead It was Balaams counsell Numb 31.16 1 Cor. 10.8 Ne scortemur c. To bring them to see the Image in the Temple We know what he saith in Eunuchus The parlers were hanged with the pictures of Danae and Iupiters comming to her you see his conclusion So Prov. 7.16 the Harlots chamber hanged with tapestry very like to be these So whatsoever stirreth up the minde by the eye or eare by analogy as Marke 6.22 choreae lascivae or ludi theatrici i. concil * Agathense Châ—â—â—ae lasâ—iâ—ae Ludi thâ—aâ—â—iâ—i 〈◊〉 Câ—ncil Agaâ—â—ens in Cauâ—anz can 28. In Câ—â—iâ— Edition can nâ—â— 39. nâ—n Câ—nâ—â—l let 30. â—an 23. in Editiâ—n Câ—ais can 5. that pertaine to this point of foolish places The reasons as the Councels alleadge them are very good and to be liked And one is Psal 119.37 Averte oculos nevideani vanitatem turne away thine eyes lest they behold vanity And besides these there is losse of time Prov. 6.27 28. he hath Rubens fault Gen. 49.4 as light as water Prov. 6.27 Where this affection is he shall take fire in his bosome and he shall goe upon coales and therefore the danger can hardly be fled Item whatsoever may
plaine 1. We both hold out of Acts 8.31 that the Scriptures cannot be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a guid And if the Eunuch a man not of the vulgar sort was not otherwise able to doe then none of the vulgar sort 2. This being set downe we adde this also That there is a certaine interpretation whereto a man may safely commit himselfe For else it is well knowne that we cannot build on the rocke but be blowne downe at every blast of contrary doctrine 3. As we affirme it out of Peter that they pertaine not to any private interpretation i. that one may not interpret them after his owne fancy i. as 2. Pet. 3.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ◠Pet. 3.16 to wrest the Scriptures but as Hilary saith Referre sensum è Scripturis non auferre è Scripturis to utter the sense out of Scriptures not to take it away from the Scriptures Therefore we hold this 1. Cor. 12.10 1. Cor. 12.10 that God hath given the gift of interpretation which gift as we acknowledge not to be given out of the Chruch as 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The naturall man receiveth not the things of the Spirit of God i. a man onely as he is a man cannot interpret aright So neither we hold that it is given to the common people whom as Augustine saith Non vivacitas intelligendi sed simplicitas credendi salvos reddit Not livelinesse of understanding but simplicity of faith saveth them But to the learned and to those of the learned that have the gift of interpretation Now forasmuch as 1 Cor. 12.11 God doth divide these gifts singulis prout vult to every one as he pleaseth Therefore it is hard restraining of it to the succession of Bishops as the grosser Papists doe Stapleton lib. 10. Of controversie cap. 7. when he had done all he could yet at the length the truth prevaileth with him that he saith that it is not so tyed to the succession of Bishops but that God may worke it in other extraordinarily that as well to Amos a Heardman as to Ieremy a Priest the gift of Prophecy was given And those of the sounder sort of them as Andradius leaneth flat to the contrary part that the interpretations of the Bishops gathered together may be taken though it be flat contrary to the Scriptures Now for the sense of the Scriptures they say well in Law that Apices juris non sunt jus Extremity of law is not law so of the Scriptures The booke is not the Scripture not the draught of words but the meaning And for the meaning of them Aquinas saith that to prove any matter of faith or manners no sense must be taken but the literall sence 2. But if we come to exhorting and instructing then we may use tropologicall sense as the Fathers for the most part every where 3. That the literall sence can be but one in one place albeit a man may draw sundry consequences a contrariis similibus c. from contraries from likes c. by the rules and places of Logicke yet the literall sence of the authour is but one 4. That is the literall sense of every place which the construction doth shew if it lead not to an absurdity then must it needs be a trope or figure Thirdly seeing then there must be an interpretation and it must come from the letter unlesse it bring us to an absurdity 3. followeth the examination of the sense And first against all Stapletons issues of arguments That if these be the meanes there is alwaies left a place for wrangling but it is no inconvenience For he that will wrangle may aswell wrangle upon the interpretations of the Fathers Councels c. We must not looke to bring an adversary so farre that he can say nothing for what is it that the divell cannot say against it All the inconveniences that an heretike may be brought to are two The first Tit. 3.11 to drive them so farre till they condemne themselves in their owne facts Tit. 3.11 that after two or three disputings we may give them over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being condemned of themselves 2. Seeing the divell so blindeth the understanding of some that they will not perceive reason therefore as it is 2. Tim. 3.9 2 Tim. 3.9 so long we may reason with them till their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their folly be manifest to all men One may set downe conclusions in halfe an houre that may trouble all the learned men halfe a yeere to confute them 2. We must know that as in other sciences The judgement to be taken from the principles so in Divinity the judgment of every part is to be taken ex principiis from the principles and examined by them For these principles Aug. de doct Christiana 2.9 In iis quae apertè posita sunt inveniuntur illa omnia quae pertinent ad fidem moresque vivendi in these things which are plainely set downe all things are found which belong either to faith or manners Chrys in 2 Thes 2. ho. 3. manifesta sunt quae sunt ad mores aut ad fidem necessaria these things which are necessary to faith or manners are manifest And again quae tam indoctis quam doctis patent which are manifest as well to the unlearned as to the learned Canus a great man among the Papists Canus 3.2 ch of places theologicall saith that there are divers places that none can give any other sence of then the literall nor can write thē unlesse he will needs wrangle Irenaeus 2. against heresies 46 47. ch That all those plaine places make our principles and that all those places of doubtfull understanding must be judged by these plaine places And the next way for agreement of those parties were first that learned men agreed what those plaine places were Now of the meanes how to finde out the true sense of Scripture they are many but may be brought to six Meanes to finde out the true sens of Scripture The first is that wherein they agree with us sc Pietas diligentia piety and diligence Prayer must goe first Aug. Oratio postulet lectio inquirat meditatio inveniat contemplatio degustet digerat Let prayer desire reading search meditation finde contemplation feele and digest So Christ Luk. 24.13 opened their eyes prepared their hearts The 2,3,4 are for the phrase of speech 2. Conference of places warranted by August de doct Christian lib. 2. cap. 8. The lesse plaine places in the Scripture are to be referred to the more plaine and the lesse in number And it seemeth to be the course of the Holy ghost Act. 17.11 3. Inspectio fontium a viewing or considering of the fountaines i. for the opening of divers significations of the word the consulting with the two originall tongues for the old Testament with the Hebrew for the new with the Greeke Aug. 2. de doct Christiana cap. II. 4. The knowledge
uses also for first either they are spurres and provocations to do good and secondly if wee doe good to be our comforters to cherish the thoughts of the heart so there is a beginning of blisse here The first of them is Feare toward God the reason because the word of God being the object of faith Timor inter affectiones prima the prime affection is feare Because the affections have their prius posterius their first and last Looke what object is first that affection is first according to this conclude because Gods justice was first proclaymed therefore feare first to be handled There is a faith in Moses i. e. the knowledge of Gods justice 1. Moses his feare And these 2. are properly attributed to feare Why God set justice first to be apprehended Whether wee take it whole and in grosse or the five books of Moses before the foure Gospells or in the very beginning wee see our faith apprehendeth in the order of the word that in what day soever thou shalt eat of the fruit of the tree thou shalt die before the other the seed of the woman shall bruise the Serpents head So the Justice of God offereth it selfe first to be handled which justice the knowledge that is by faith apprehending armed with the other eight attributes to make it seeme more fearefull considering it with them and the conscience telling us that man hath taken of the forbidden fruit necessary it is that feare come out of this consideration and consequently be in us for our transgressions It is that which before was said Joh. 3. â—6 si crederetis Moysi crederetis mihi if yee beleeved Moses yee would beleeve mee first Moses must be beleeved and then Christ The first is a faith in Gods justice There is a most manifest example of this Jonah 3.5 crediderunt Deo timuerunt they beleeved God and feared which is nothing else but a faith in Gods justice They of the later writers giving to faith 6. motives make the two first and especiall these 2. contritionem a grinding to powder by feare by that knowledge the law being apprehended Psal 119.120 the Prophet telleth us what is the true object of feare My flesh trembleth for feare of the O Lord I am humbly afraid of thy judgments this effect is of faith in the justice of God The reason why it pleased God to set justice first to be apprehended and feare is that before any matter be brought to passe that that hindreth must be taken away Have God wee cannot because Esa 59.2 there is a separation betweene him and us and as it is said Ephes 2.14 there is a great partition wall betwixt therefore wee cannot have him Causae prohiâ—entes expellentes pâ—â—catum The causes which hinder the growth of sinne are 1. Timor feare Now as wee should looke for him that should breake downe so if wee will have it broken downe it is expedient that wee should not build it higher therefore wee must cease to heape sinne upon sinne and looke for Christ to breake downe that which is already built That that causeth us to cease from sinne is the feare of God Prov. â— 13 expulsor peccati timor domini the feare of the Lord teacheth us to hate evill not saying as it is Rom. 6.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What shall we say then shall we continue in sinne that grace may abound therefore this is the reason why God commandeth feare because it makes to leave sinne There are besides this two other reasons and two other affections but it pleased God to make choyce of this here for not onely feare but shame and griefe or paine cause men to leave an evill thing but they that are moved neither with shame nor griefe with feare are moved For shame Psal 83.16 the Prophets prayer is Fill their faces O Lord with shame 2. Pudor shame that they may seeke thy name for griefe Esa 28.19 vexatio dabit intellectum if a man smart for it experience will teach him understanding 3. Dolor griefe Puder tollitur multitudine peccantium dolorem tollit aut certe mitigat volupâ—â— terrena But wee know that in multitude of offenders there is no place for shame therefore that cannot prevaile seeing the world is full of offenders and for paine we have terrenas consolatiunculas some few worldly pleasures to beate it out or at the least to season it but feare which it pleaseth God here to require at our hands is that when these faile it faileth not as we see it hath prevailed in evill men yea in beasts Gen. 3.10 Adam walked up and downe in Paradise with comfort enough though he had Fig-leaves and was naked his humbling came not to any perfection till he heard the voyce of the Lord comming toward him Acts 24.25 Felix the Deputy being a very ill man and an Heathen we see he fell into a trembling on a discourse of Pauls concerning justice and temperance and other vertues and especially of the judgements of God This were somewhat but that it moveth beasts also and that beast in which there is most brutishnesse Numb 22.23.25 27. Balaams Asse being in feare of the Angel of the Lord that stood in the way while there was roome enough on both sides ranne aside out of the way when there was no roome 〈◊〉 that one might passe by another he rubs the Prophets foote against the wall and when there was no way at all to escape the Angel of the Lord he falleth downe flat under him and though he were sore beaten yet he could not be made to runne upon the Angels sword no stripes can drive an Asse where he seeth danger to be to runne into that danger but he will be sooner killed with stripes then move Yet beyond these as that Iam. 2.19 that howsoever all other things are not brought forth out of the Devils yet feare commeth of their faith Daemones credunt contremiscunt the Devils beleeve and tremble therefore this must needs bee a most forcible meanes and he is far gone and in a very fearfull case that feareth not You will happily say but God speaketh much of love that were a better way to be brought by love to obedience and beliefe Objection Responded It is true It is a farre better way but the case is so that love will not prevaile with us for he that doth love a good thing Solution must have a knowledge of it and by his knowledge a taste of it and if his taste be infected as in a Fever they that are troubled with it are delighted with nothing but that which seemeth good to the corrupted state and if wholsome meate be offered them yet they love it not If the love be infected there is no love of that which is profitable unlesse it agree with their corrupted taste and consequently cannot be brought by love to taste of the wholsome meate yet this reason will be
is mention of Moloch there is nothing else meant by it but the Starre of Saturne and there is also mention made of the Star of the god Rempham Fifthly after those things that are in Heaven then he commeth downe to the earth and there is forbidden the serving of any in earth to men as the Images of Baal Pâ—rizzim Baal Peor Baal Zebus Hercules Antidotus Muscarum Secondly Women as was that of Astarothe Thirdly of fowles as Ibis in Aegypt the Owle amongst the wise Graecians Fourthly Serpents as the Otter and Crocodiles and Belus was one while worshipped in the shape of a Dragon Fifthly Wormes as the Snailes among the Troglodytae Sixthly Plants as Isis in Aegypt and all other things whatsoever even things made by art as pieces of red cloth as Strabo testifieth of them that were towards the East and West Ezek. 8.14 2 Kings 23.11 Jer. 44.17 Exod. 6.32 1 Kings 12. Golden Calfe Sixthly All that is in the water as Syrens water-snakes fishes Neptune god of Philistims Dagon his similitude was like a male watersnake Aesculapius was worshipped under a watersnakes shape There was occasion given him by the Gentiles of all those that are here forbidden so that we are not onely forbidden our Simile but also our Paterne Now Deut. 4.12 13 14. Moses making as it were a Comment on this Commandement saith Remember this that when God came into the Mount ye saw no likenesse or similitude but onely heard a voice and ergo a voice say the Rabbines because a voyce not being able to be painted nor drawne into any shape it was never like to deprive God any way of his honour But the reasons they weigh thus much in the Chap as if he should say If it had beene the will of God that there should have beene any Image he would have shewed you somewhat when he came into the Mount but you saw nothing but heard onely a voyce take heed ergo that you correct not God and make to your selves any Image And as it is Heb. 11.1 it is the nature of faith to be rerum invisibilium not to see Now to bring visible things into Religion and Faith it is the next way to dishonour God and the overthrow of Faith and Religion Joh. 4.23 Christ himselfe telleth the Woman that the time was come when all Ceremonies and invented places for worship should goe for nothing and even the very Temple at Jerusalem God would not accept it But this was it that should be accepted that they should worship him in spirit and truth whereunto nothing is more opposite than Images no truth being in them but onely the shew of a truth and visible Then they will aske if all likenesses be condemned why was then that of the Cherubims permitted yea prescribed by God to be made for that was a resemblance Heb. 9.5 But yet it was no such * * * Num. 21.8 2 King 10. resemblance as they define an Image to be quod habet exemplar in rerum natura For the Cherubims were made round like two young men or boyes without armes and in stead thereof with two wings But for that matter it is plaine that he made them not to be worshipped but if he would have had them worshipped he would not have put them into the darkest place but they were put into the Sanctum Sanctorum where none ever came but the high Priest and he but once in the yeare And they were made as appeareth Exod. 25.22 to this end that the high Priest might know from whence God would give answer But Tertullian in his Book De Idololatria Tom. 2. pag. 447. answereth this fully God saith not that an Image may not be made But non facies tibi that we make not any to our selves But they say then Why did Moses make an Image and he hath that objection in the same place Ait quidam Cur ergo Moses ex aere fecit serpentem His answer is there Quod idem Deus lege vetuit similitudinem fieri extraordinario praescripto aeneum serpentem fieri fecit Tibi eundem deum observa Legem habes eam observa quod si post praeceptum factum sine libidine feceris tu imitare Mosem i. ne facias nisi deus te jusserit licuit deo legem ponere licet ei quod vult si idem deus diceret tibi Facies qui dixerat Non facies jure faceres God by his generall law forbade that any Image should be made then by an extraordinary cause by an extraordinary priviledge of an extraordinary matter caused an Image to be made except you have particular commandement from God as Moses had doe not you make any Image Concerning this point we have shewed on Gods behalfe what did move him to make this restraint now it followeth that we shew that in regard of our selves and our owne corruptions it is necessary this restraint should be made Tertullian in the same Book De Idololatria setteth it downe that before the Flood even during the dayes of Seth the worship of God was corrupted with Images and that Enoch's restoring was nothing else but the restoring of the true Religion unto her purenesse againe and that he is ergo said in his dayes to have walked with God This is it that Tertullian saith For the likelyhood of it since Adam we have example of it that it was true for Jacob by being in the house of Laban had learned to take Teraphim gods of Images to mingle them with God The reason of this is in Gen. 6.3 God will trouble himselfe no more nor set himselfe against man and his reason is because man is wholly evill fleshly i. though hee consist of two natures one of flesh and bones the other of the spirit yet he suffereth the grossenesse of the flesh to overgrow the purenesse of the spirit and to corrupt it turning the spirituall nature into flesh so that we wholly become flesh and ergo love that with which the flesh is delighted i. sense Insomuch as the Apostles many times in their writings and Paul giveth us warning to take heed of the flesh of the soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The meaning of this is that we have an affection in us and that affection is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire to feele or see him This was Saint Thomas his disease that would not beleeve except he did feele his wounds and see him himselfe c. And it was the disease of Mary Magdalen about the death of her brother Master if thou hadst been here he had not dyed And we see it was not hers alone but of all the Apostles they desired that Christ might stay to erect an earthly kingdome and that they might be with him alwayes insomuch that he was faine to tell them that except he were taken from them the Comforter could not come to them Such a thing there is in Religion In Exodus Moses had been in the Mount but
a few dayes but there is a generall cry of the Israelites a little after they came out of Aegypt Fac nobis Deos visibiles make us gods that we may see to goe before us And this affection of mans nature to See was the beginning of all Paganisme and Idolatry So saith Lactant. Lib. 2. de Orig. Erroris Verentur they feare lest if they should not see what they worship they should be thought to worship nothing at all For Esa 36.7 such was the conceit of Rabshakeh touching Hezekiah and the people of Judah that they had no god at all because Hezekiah had taken away the Idols c. and there was no god to be seen The very same thing in Serapion They had a desire of visible gods Where are your gods You have no visible gods but onely bare Altars as you had in the beginning This desire of sense was the cause of all evill in the primitive Church Now then this was a speciall cause Secondly the other dependeth on the first Commandement For as in the first Commandement they had excesse worshipping what they should not so here in this Commandement they would not keepe a meane they thought they could never have Monitors enow to stirre them up to worship So they would not holde themselves to that meane that God himselfe had ordained viz. First verbum Scriptum the Scriptures Secondly Praedicatum the Preaching of the Word Thirdly the visible Word i. the Sacraments Fourthly the great Booke of the creatures of whom David saith Psal 19.1 Their sound is gone out into all Lands and their words unto the ends of the World These foure be Canori monitores Yet they would not content themselves with them thinking that there could be no Nimium in Religione cultu divino and consequently no superstition Thus they gave the honour due to God unto creatures which were not Divinae but Humanae Rom. 1.23 This is certaine that seeing God had such care of his people he would never have forbidden Images if they had been good for them to move them to the duties of worship it had been injury to them if they had been so good teachers no grosser people then they Let us ergo weigh this superstition against the Euchites and against the private Masse which came in by too much communicating and then they were weary of that and came to have it privately in their houses The writer of the Booke of Wisedome which hath as great authority as any of the Heathen Cap. 14. setteth downe the reasons how Idolatry grew before the comming of Christ one of them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a desire and love of sense insomuch as there was nothing excellent in sight but it was corrupted Rabbi Salomon of Labans Teraphim saith that they signifie nothing else but an Astrolobe or Mathematicall instruments of the Astronomers having the proportion of men as Dials c. And a Teraphim in the beginning signified nothing but an instrument used in Astronomy And the Syriake translation of it is a Mathematicall instrument Thus they were brought to turne them to Images So the Symbola amongst the Aegyptians are armes and Emblemes to distinguish countries as Isis a clod with grasse shewing that part of the country to be fertile and Ibis a dogge shewing the wooddy country and Images upon the tombes of the dead as the Statuae dedicated to Belus and Minos And the cause of it was because they too much addicted themselves to the senses as it is said in Wisedome Though there came an occasion that did helpe them forward in this viz. to please their Princes Belus for his vertues and Minos then living and then they came to be tyrannicall worshipping them at first of favour as Belus and Minos they were afterward by edicts of Princes constrained to worship them for necessity And this was before Christ about which we agree with them Now since the time of Christ they begin to straine a speciall thing in the controversie wherewith they thinke to dash us which is this Shew us say they when Images came up first And there is nothing more easie then to shew the beginning of Images For Ireneus who lived not long after the Apostles times the first two hundred yeares after Christ Lib. 1. Cap. 24.27 and Epiphanius 3.24 De haeresibus Haeresi 27. rehearsed a kind of Hereticks called Gnosticks one of whose errors is that they had Images of Christ Paul and Peter c. Which they said they received of Pilate and Ireneus saith that they had the Crosse which they faigned to have power against Devils and many operations and that the first founder of these was Carpocras commonly called Carpocrates and Ireneus Lib. 1. Cap. 1. against Valentine That the Valentinians were the first men that found out any divine vertues in the Crosse they attributed two vertues to it 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly Epiphanius lib. 3. Haeres 79. sheweth that the Collyridians Valentinians and others had Images of the Virgin Mary and he there speaketh against them that used to offer to her such outward gestures as were due to God and there hee speaketh against it very vehemently even as a man may doe And if they are able to shew more ancient Hereticks than these their Religion shall be true and ours false Thus were they at first There were foure occasions of the invention of them two came up in persecution the other two when the Church was in peace Aug. Lib. contra Adimantum Cap. 3. sheweth that both the forenamed Hereticks and also the Manichees had Images for a policy Aequiâ—res sunt simulachris ut misereantur They shew saith he themselves better friends to Images then we that they might make the Heathen idolaters in their persecutions more friends to them then they are to us So that it is a policy of them to gaine the more friendship of the persecutors and not be so cruelly handled as were the true Christians 2. After this that which is forbidden Levit. 19.28 that which is an especiall thing for the bringing in of Images It is forbidden also in the new Testament many men for the great love they bare to their dead friends to expresse their love and griefe and for remembrance would with hot Irons set markes in their face and other parts that it might continue as long as they lived which is forbidden by the Apostle 1 Thes 4.13 Yea some of them would set up Images to remember them Chrysostome saith that Milesius a Bishop of Constantinople very learned and godly dying was so beloved of the Citizens and Clergy as that when he was dead every man would get his picture in remembrance of him into their Parlors and Rings And so he first came into their Rings after into their Parlors but afterward as appeareth by the Epistle of Epiphanius ad Proepiscopos suos his Image was removed at last ad praetoria to the common places of judgement and the
to a third point that they will have a remembrance of the Sacraments this is a new question that is for the Sacraments themselves we must come to this they are no better then the Angels therefore since the Angels have refused as the Angel Revel 22.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 therefore it must be restrained from men And Augustine on Psal 96. saith of this very well Si audirent angelos discerent ab illis non adorare angelos And we must remember the second signes of feigned worship Col. 2.18 they have Speciem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a shew of lowlinesse but will at length beguile us of our reward Thus much of the continuance of it with the other and for the delivery of it from error The affirmative part The latter part of Exodus after that Moses went up into the Mount containeth the first part of this Commandement that is the manner of Gods outward worship And Leviticus containeth the second part that is how we ought to behave our selves in this worship And as the first Commandement must have Internum honorem internam laudem so this second Commandement must have Externum honorem and the third Externam laudem in word So that Honour whether it be signo or facto is the thing commanded The honour of the signe in Tishtacaveh in bowing downe of the deed in the word Servies Mat. 5.15 A candle is not lighted to be put under a bushell the maxime the Fathers have gathered thence is this Bono debetur manifestatio for candles that have bonum lucis are not to be thrust sub malo tenebrarum so that our candle must be put on a candlestick to bee made knowne This is Gods will that if we have the candle light in our soule and heart that is the internall worship we must set it on a candlestick that is we must bring it forth and shew it by outward worship it must not be a chamber godlinesse 2. We know that in copulativis utrumque faciendum est therefore we must next joyne that 1 Cor. 6.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we must glorifie him also with our bodies glory being nothing else but a conspicuousnesse and enlarging of honour and praise as to glorifie is to honour and praise externally therefore it containeth honour in it Then this is requred that God be honoured both outwardly and inwardly therefore he must be honoured as well with our bodyes as with our soules and the Devill knowing that God requireth both doth therefore require the one but the bowing of the body of Christ Matthew 4. because hee knew that if God have not the Copulative body and spirit hee will have neither of both The third is Levit. 26.28 and Eccles 4.17 or as it is in some Bookes 5.1 in his Sanctuary in times and places of religious exercises wee must observe Utrumque pedem if wee must have a care of our lowest parts much more of our eares and hearts This externus honor is either signi or sacti For Tishtakebeh the signes be two as the Apostle proveth Christs humility by these two signes Phil. 2.7 8. the first is to empty our selves and deponere magnificientam nostram as it is called in the wisedome of men so he being equall to God made himselfe empty of that magnificence and gave the whole honour to God For the magnificence of our selves is in reason and will now if we can be content though our reason shew us good reason yet to submit it to the reason of God and our will to his will so outward worship and magnificence Job 19.9 he hath spoyled me of mine honour and taken the crowne away from my head then to take our crownes the best things that we have and our glory and to cast it at his feet with the Elders Reve. 4.10 is this signum So did David put off his Robes 2 Sam. 6.22 and tooke the Ephod and was contemptible in the sight of Michall but hee said it was his duty to be vile in the service of God So nudatio capitis 1 Cor. 11.14 For pileo donari was a signe of honour and peculiar to Free-men It was the magnificence of the head for ever after si cepisset pileum he became free Which signe if he laid aside he was said deponere magnificentiam and it is the signe of a servant when he honoureth his Master and it is that the Apostle urgeth men should use at Prayers and Prophecying Secondly the other is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Humiliare to make us neare to the ground First into this falleth Tishtacaveh when we make that that is highest in us nearer to the ground this humiliation did the Devill require of Christ God makes it a signe of his true worship 1 Kings 19.18 in the seven thousand that had not bowed the knee to Baal outwardly And Esay 2.9 this is his quarrell against them because there was a carved Image and a man bowed himselfe to it so the contrary is condemned and plagued 2. For honour facti that is service wee have two parts set downe Mat. 8.9 in the Centurions servant and commended of Christ First I say to one Goe and he goeth Come and he commeth that is to be at commandement The second is Doe this and he doth it that is to doe his worke In these two respects Christ will say to some in the day of judgement Nescio vos But how can or shall he say so but as a Master to his servants or a King to his Subjects but onely as they come into his jurisdiction and then this Nescio vos shall be pronounced either to those which never came to his house of Prayer or come of evill will not to doe his worke and so either they have nothing enjoyned them or hearing of him he is not made knowne to them nor have any part with him The one is of not being present the other not doing the Masters businesse Gen. 22.1 God calling Abraham he presently answereth Ecce ego This is that that God requireth we must be present at his assemblies David Psal 84.4 setteth downe his affection in himselfe that before he was called he had a great longing to goe into the Lords house When he is called then you know what Christ saith of himselfe Psal 40.7 Then said I Loe I come the same readinesse ought to be in us Wisedome Prov. 1.24 Because I have called and yee refused therefore I will take pleasure in your destruction So they that refuse to come being invited Mat. 22.8 are pronounced unworthy The manner of comming Pro. 8.17 it must be mature and vers 34. quotidie earely and dayly to waite at his doore and so shew our selves desirous to be called For service Luke 17.8 the property of a servant is to doe his Masters worke and so as he preferreth his Masters worke before his owne that is his Masters worke shall be done first and then his owne And Gen. 24. we see the practice of it in Abrahams
lipps be as Psal 45.2 the pen of a ready writer and our tongue a Trumpet to sound his praise And not only these but also in outward action It is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that light Mat. 5.16 that our works may be as the works of him that our tongues may be declares of Gods glory as Psal 19.1 the Heavens and firmament are Now wee come to the commandement which hath two parts 1. a Precept 2. a Penalty To declare the precept we must learne what these three words meane 1. Name of God 2. Take 3. In Vaine For the Name of God which being a word as properly belonging to the Tongue so the duty of the tongue is commanded in it it is a word as the Heathen saith per quod cognoscimus alios ab illis cognoscimur by which wee both know and are knowne of others and consequently it is a word of distinction whereby wee distinguish a thing from all other things And that is the proper use of it and the first according to which use the Name of God is set downe diversly in the Scriptures 2 uses in the Bible It is best set downe in Exod. 34.6.7 he protesteth to proclaime his name when he cryeth Jehova Jehova c. his name there is of three sorts 1. in respect of his Essence Jehova 2. in respect of his Attributes or Adjuncts which be of two sorts affirmative as misericors omnipotens aeternus mercifull omnipotent eternall 2. â—egalize as infinite invisible incomprehensible c. and all those names that made Dionysius to write de Theologia negativa of negative Divinity and those that belong to his qualities as they doe denominate 3. in respect of his works Creator Redeemer Sanctifier c. and they are vers 7. And to these three may be referred whatsoever may be read of his name Now this very Name is reverently to be used Of every of these names may it be said as the Angell said to Manoah Jud. 13.18 that it is most fearfull And if the Angell Jud. 13.18 appearing to Manoah sayd to him inquiring after his Name Search not after my name for it is fearefull much more is the name of the Lord fearefull and cannot be knowne It is no question as it is Deut. 28.58 so it is If thou wilt not doe all these words that are written in this booke if thou wilt not beare reverence to this name The Lord thy God then there followeth a Catalogue of Plagues in that place Now if that be reverenced then the second use of his name is much more to be reverenced because men are onely knowne or distinguished by it that some duty might some way be done to them that is not done to any other We must take heed of the Pharisees distinction Matth. 5.33 concerning this name that except he did sweare by the Lord Jehova and take the very Name of God in his mouth he was safe from this commandement but there a man might sweare by the Heavens or Earth or Jerusalem because they were not the Name of God therefore that that maketh this Name is that wee call a Good name in English or Credit in private men but those that are in higher places as the dialect of Princes is their glory magnificence majestie c. as in Jer. 13.11 that they might have a name and praise and glory For the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of praise and glory and the common phrase of that tongue is this that if a man be in credit he is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of Name a man of credit a famous person This good name hath a more extra ordinary commendation annexed to it according to the glory of the person so riseth this name as the Apostle reasoneth Heb. 1.4 that Christ was so much above the Angells in glory as he had received a more excellent Name then they and Gen. 17.5 it is the practise of God when he would exalt Abraham from an Harlot to his Church and establish the church in his house and make him Father of the faithfull then because he was more glorious he giveth him a more glorious name Thou shalt no more bee called Abram but Abraham c. And wee see the like Gen. 35.10 Jacobs name is changed to Israel a name of more dignity Then the second use is of good report if it be of private men For a private man it is a pleasure to have a good name Eccles 7.1 A good name is better then a good oyntment The especiall thing to keep a mans name because it was it that was most usuall and most esteemed in those dayes and for treasure and profit Pro. 22.1 A mans name is better then either silver or gold The other name may be changed as Abrahams and Jacobs but this is such as may not be forgon for neither pleasure nor profit And it is not onely of Gods Law but also of mans the Heathen could see the excellency of this for they say Interesse famae est majus omni alio interesse the weight of a mans good report goeth beyond and above all weight And further as a Father saith Fama pari passu cum vita ambulat goeth cheek by joll with his life Man seeth this that it is greatly to be magnified so Psal 138.2 Thou hast magnified thy name above all things by thy word So that indeed it is the glory of God that is chiefly here intended and secondly his very name 2. Non assumis c. thou shalt not take To understand it fully it is the scarcity of our tongue Take that the word is no better expressed For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence it commeth hath a double use and to these two may be referred whatsoever is borrowed It signifieth properly to take up to lift up and that two sorts of things First it is applyed to a standard or banner and secondly to an heavy thing as a burthen And indeed these two kindes of things are they that wee take away or remove If any thing be glorious we are content commonly to take and lift it up And on the other side if there be any thing that is necessary and that we have use of though it be heavy and weighty yet we will lift it so that the one is in rebus gloriosis the other in rebus necessariis On the contrary if they be neither glorious nor necessary we let them lye the first use the glory of it is set downe Exod. 28.37 God saith there must be a Plate and in it must be written SANCTITAS JEHOVAE Holinesse to the LORD and it must be removed to Aarons forehead as it must stand in the Myter of Aaron And Moses in Exo. 17.15 called the Altar Jehovah nissi from a word of great affinity The Lord isour standard that is lifted up as glorious things as the badge of any Nobleman it is lifted up on the shoulders of their servants to be seen For the other use for
2.37 By prayer the Apostles performed that service to the Lord which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 13.1 Therefore so oft as we resort to the house of God to put up our petitions to God then we doe him service properly and nâ—t onely when wee are present at a Sermon for then God rather serveth us and attends us and entreates us by his Ministers to be reconciled to him 2 Cor. 5. As prayer is a part of Gods worship so the neglect of prayer is a sinne as one saith peccatum non orandi Therefore the Prophet among other sinnes wherewith he chargeth the wicked reckoneth this to be one that they call not on the Lord Psal 14.9 The neglect of this duty was the beginning of Sauls fall as all the Fathers interpret that place 1 Sam. 14.19 where it is said that Saul commanded the Priest to with-draw his hand from the Arke For this hath beene commanded ever from the beginning that we should pray unto God not onely in the law of nature Iob. 8.5 But also in the law of Moses Deut. 10.12 In the time of the law a speciall part of the service which the people performed to God was the offering up of incense and therefore the Prophet compareth prayer to incense Psal 141.2 And it is most fitly resembled to incense for the use of incense was to sweeten those places which are unsavory Even so the wicked imaginations and unchast thoughts of our hearts which yeeld a stinking smell in the nostrils of God are sweetned by no other meanes then by prayer and therefore to shew how the one is resembled by the other it is said that while the incense was a burning the people were without upon their knees in prayer Luke 1.10 neither was it a thing usuall in the law onely but also in the Prophets Call upon me Psal 50. aperi os tuum implebo Psal 81. Touching the effect and fruit whereof it is said Whosoever calleth on the name of the Lord shall be saved Ioel 2. Secondly albeit God have little Commandements as Christ speakes Matth. 5. Hee that breakes one of these little Commandements Yet this touching the duty of prayer is not a slight Commandement but of great instance and so much we are to gather from hence that Christ is not content once to say Aske but repeates it in three severall termes aske seeke knock which as Augustine saith sheweth instantissimam necessitatem From the vehemencie of this Commandement we are to consider these three things first it lets us see our want and neede in that wee are willed to aske secondly by seeking Christ doth intimate thus much to us that we have lost our selves thirdly in that he would have us to knocke he would have us to learne that we are as men shut out of the presence of God and his Kingdome where is the fulnesse of joy and pleasure for ever The first sheweth man what is the misery of his estate in regard whereof he is called Enoch secondly his blindnesse which is so great that when he doth pray he asketh he knowes not what Matth. 20. If hee would pray he knowes not how to pray for which cause the Disciples desire Christ to teach them Luke 11. Their blindnesse is such as they know not the way to come to the Father as Thomas confesseth Iohn 14.5 Thirdly it sheweth our slothfulnesse in seeking our owne good which appeareth herein that we have neede to have a Commandement given us to stirre us up to pray to God The third thing in the precept is the dependance of these three word petite quaerite pulsate For there is no idle word in Gods book Therefore as they that have to doe with Gold will make no waste at all but gather together the least paring so we must esteeme preciously of Gods word which is more precious then Gold We must be gone hence and there is a place whither we desire all to come which wee cannot doe except we knocke and because we know not at what dore to knocke therefore we must seeke the dore But we have no will nor desire to seeke therefore Christ willeth in the first place that we aske it and the thing that we must aske is the spirit of grace and of prayer and if we aske it then shall we have ability and power not only to seeke the dore but when we have found it to knock at it Fourthly as these words depend one upon another so they are to be distinguished one from another they that are suitors for any earthly benefit doe occupie not onely their tongue in speaking but their legges in resorting to great persons they that seeke doe occupie not onely their legges in going up and downe but their eyes to looke in every place and they that knock as they use other members so especially they use their hands But when our Saviour enjoyneth us the use of prayer he expresseth it not in one word but in three severall termes to teach us that when we come to pray to God the whole man must be occupied and all the members of the body imployed in the service of God for Christ will not have pearls cast unto swine and we may not looke to have the gifts of God cast into our mouthes but if we will obtaine we must first open our mouthes to aske it Psal 81. Secondly they are not so easily found as that we shall stumble upon them but we must seeke diligently with the lifting up of our eyes Psal 1.20 And to God that dwels in the Heavens Psal 123. Thirdly because the dore is shut and locked up therefore we must knock for which end we are willed To lift up our hands with our hearts to God which is in Heaven Lam. 3. The lifting up of our hand is that which the people call the Evening sacrifice Psal 141. As the body so also the soule may not bee idle but occupied with these three vertues first it must petere which noteth confidence and trust secondly quaerere which signifies diligence thirdly pulsare which implyeth perseverance If we joyne these three vertues to our prayer doubtlesse we shall be heard As the second cause of our life here is sudor vultus for we live arando ac serendo by plowing and sowing so the second cause of our living is another sudor vultus which consisteth in asking seeking knocking As in the sweate of our browes we eate the bread that feeds our bodies so by these spirituall paines and endeavours we come to the bread of life which feedeth our soules eternally Now if we aske that question that is made Iob 21.15 What profit shall we have if we pray unto him It is certaine that God having created us may justly command us but he doth not onely constraine us to pray by his commandement but allure us thereunto by his promise he saith if we aske the life of grace we shall obtaine it if we seeke it we shall finde it
visitation is for justice so here should have beene merces and not misericordia not Mercy but wages but our reward doth argue non mercedem but gratuitum amorem not wages but mercy Now that it is called a work operans misericordiam and the other i.e. his justice but a visitation i. e. a thing intermitted that is also a speciall thing to bee observed the nature of his justice is restrayned to the fourth generation and his mercy is extended to thousands so here is a proportion the one containing the other two hundred and fifty times not that the mercy of God is greater then his justice but because he is more delighted in the action of the one then of the other The reward is promised to them that love him the manner of love is according to the love of God because he is jealous for us that wee might bee jealous for him that wee may say as 1 King 19.20 Elias zelo zelatus sum I have beene very jealous for the Lord God of hosts sake zelantes potiùs quà m amantes The triall of this love consisteth in keeping the commandements i. e. that if it be not a commandement it is not from him and therefore whatsoever was without them was not from love Another it is very certaine that the righteousnesse of speech and the true signe of loving him had beene the keeping of him but he saith not so but the keeping of my commandements the reason is because he is able to keepe himselfe and needeth not our keeping therefore he hath set our love to bee tryed by two things First by mandata or praecepta mea his commandements Secondly minimos istos his little ones for the commandements it is said Wee keepe him in his parâ—â—â—â—â— and his love in mandata Hosea 4.10 that they kept them not 2. for the other Mat. 25.45 quandiu uni ex istis minimis non fecistis neque mihi c. in as much as yee did it not to one of the least of these yee did it not to mee And the third thing is this that our estimation of them must be such that wee thinke them worth the keeping as Psal 19.10 David accounteth of them as dearly as of much fine Gold of Ophir and Psal 119.72 Thy law is dearer to mee then thousands of gold and silver For keeping by this word Keeper wee must understand that God hath made us keepers of his commandement Now the property and charge of a Keeper is to preserve that thing that he keepeth as from himselfe so from others and to see and have regard that it be neither lost by negligence nor cast away nor broken nor hurt but kept sound till his comming that gave them to him in charge For the losse of Gods commandements 1. King 20.40 For the breaking of them Mat. 5.19 Whosoever shall breake the least of these commandements c. shall be called the least in the kingdome of God but a contemptuous threatning is Psal 50.17 Now that they may be safely kept and as it is Prov. 4.21 it is best to lay them up in that place that is surest even in the middest of our heart For the keeping in regard of others wee must not say as Cain of Abel sumne ego custos c. am I my brothers keeper for as Caine should have beene keeper of his Brother that others kill him not so wee should be keepers of Gods commandements that others breake them not Wee must have the commandements of God not only observanda but also consenvanda not only observe but conserve them And if wee performe this duty wee shall doe as they doe Prov. 16.17 he that keepeth them keepeth his owne soule by them So much of the 2d Commandement The III. Commandement Thou shalt not take the c. THe object of this commandement is the Name of god or his glory The thing commanded is a reverent taking of his Name comprehended in this word praise And the proper place of Gods glory is in this commandement by reason of the object which is his name by the which he is glorified And this his glory is such as for it Esa 43.7 he created all things For mine owne glory I created them and for this that which was before his Creation his predestination Ephes 1.6 unto which wee must joyne our praise Now if they must be made like to their creator if the worke must be according to the minde of the maker it is well therefore that end which moved him to make us must be our end and therefore all our actions and thoughts must come to this to be as it is 2. Thes 1.12 That the name of our Lord Jesus Christ may be glorified in you In the second Commandement be these two respects First that the honour exhibited in outward behaviour is exhibited to one that is present Secondly that the honour exhibited is given to the party himselfe for to him alone it must be done Now the worship of the Tongue which wee call Praise goeth beyond these and is most excellent for it is of him that is absent and to others and not to himselfe Though God be present every where yet when wee in our actions and speeches speake of him to others there is praise and so it goeth to him And yet there commeth a further portion of glory So that it is not only true Luk. 14.8 that honour is given to the person but also to his Name Psal 29.2 Give to God the glory due unto his name which giving of glory is properly called praise for the worship of God is made an especiall glorification of God Psal 50. vers last he that offereth me praise glorifieth mee which sheweth that it is allone to give glory to God and to give him praise Now this praise hath his proper place in our mouth Psal 34.1 With my mouth will I praise thee the instrument chiefe in this office is the Tongue and by performance of this our tongues are made glorious Psal 37.30 The mouth of the righteous will be talking of wisdome and his tongue will speake of judgment The manner how this praysing is to be performed is set downe in Moses Deut. 32.3 I will publish with my mouth give yee glory to God i. e. one must report and they that heare must give glory to God Now as was said before in the word Glory accordingly as it is taken both in divinity and out of divinity there is more then either in honour praise or worship because all these are directed that the party on whom they are bestowed might be glorified And the matter of glory hath proportion to Claritas the brightnesse in glasse and in other such visible things that as they are seene a farre off so that party to whom such honour is given it is in such sort that he might have a name a farre off and knowne Therefore for this cause in Psal 66.2 the Prophet having exhorted men to praise he goeth further and
exhorteth them to make his praise glorious that is doing as he sheweth us in the booke of Prayses that is the Psalmes as Psal 71.8 First by filling our owne mouths with it and then with filling other mens eares as Psal 66.8 O praise our God yee people and make the voyce ef his praise to be heard And this is to be done Psal 34.1 continually and so continually as that there be no staying but ever more and more as Psal 71.14.15 But I will waite continually and will praise thee more and more My soule shall dayly rehearse thy righteousnesse and thy salvation for I know no end thereof In the duty of praise touching this point of it that when wee have resolved our selves thus to fill our mouthes with it it must be as it is Psal 66.16 before them that feare him and not before them alone birds of our owne feather but also before the Congregation as Psal 149.1 Let his praise be heard in the congregation of the Saints and not only before every assembly but before the great assembly as Psal 40. I have declared thy righteousnesse in the great Congregation Gather all into one place and one assembly yet this is his wish Psal 71.18 that he might fill all the World with his praise and that he might speake to a company of all Nations Forsake mee not untill I have declared thine arme to this generation and thy power to all them that shall come And that that goeth beyond all this that he is not content with this but is desirous to deliver over this affection so as Psal 22.31 and 72.17 it should continue so long as the world endureth So much of the end of this Commandement The necessity of this Precept The necessity of this was handled before and standeth upon 12. Reasons and as wee have heard before that therefore man was made and therefore consequently wee must exercise it Then he is in vaine if he have not his end 1 The Hebrue sheweth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 creare benedicere to create and blesse because the element added is nothing els by reason of the affixe but an effect of the Creation 2. They gather the necessity of the end out of the word Creation by Gen. 2.2 It may be better gathered out of the words following The first thing that he did after his Creation was the sanctifying of a day to that end to be wholly spent in his praise In which respect of favour Christ delivering to us a forme of Prayer though God in the first place commanded that the internall worship should be first yet having regard to the end and knowing that the end in our intention is the first he giveth it for the first petition and teacheth that we might first desire Gods name to be hallowed 3. That was said before it was the worke of the Sabbath and that is a figure and resemblance of all the actions wee shall be occupied about in patriâ i. e. in Heaven This is a third thing that commendeth it unto us that it shall be our continuall opus in our Countrey and therefore if any be desirous to participate the Celestiall exercises here let him spend his time in glorifying God while he is here 4. The setting of us while wee are here in earth being somewhat lower then the Angells in their estate Their delight is as Luk. 1. to sing Hallelujah praise to the Lord. It is the exaltation of the nature of man while he is yet in the way of corruption and while he is on earth to be made equall to the Angells in this worke of praise 5. The casting downe of a man when he is not fit to do it as Chrysostome on Psal 148. saith that seing the basest of them are called to doe it then he is baser then the vilest creatures that will not doe it 6. From the exercise of the Church militant it is best acceptable to him as Psal 29. vers ult it is the worke of the Temple and so consequently to be preferred before the work of the Market place The reason of the place as that place is the place of all places 7. This is alone the thing that distinguisheth a man from all other creatures all other creatures have but one sound they have no voyce And as he is a Reasonable soule he is distinguished in regard of the first commandement so his voyce in regard of this commandement man alone hath a distinct voyce and therefore can praise God with the tongue and therefore ought to be delighted in that wherein he excelleth all other Creatures i. e. with the glorifying of the name of God 8. Not onely because it is a proper worke of Man but that which is next that by this meanes whatsoever is occupied about it whether it be tongue lippe or penne c. it getteth a dignity by it And as James 5.8 casteth downe the tongue when it is lewdly occupied so David extolleth it when it is thus occupied It is in the highest degree of dignity 9. For the reverence of the great commendations and motives that this yeelding of praises hath Psal 147.1 It is not only good and honest but also pleasant Davids soule at the praise of God was as delightfull as his mouth filled with marrow and that it is seemly and profitable honorisicantes me honorificabo they that honour me I will honour God will bestow what he can upon him and for the reward it is to be chosen 10. Whereas the excellency of man standeth rather in dare then accipere in giving rather then in receiving and rather in facere quà m in fieri in doing rather then suffering here is only our facere dare In all other things wee are made and wee receive but this wee give glorify to God magnifie him sanctify him There is as it were magnifying and as it were an holinesse wrought in him by our praise 11. This duty lyeth so straite on us as that though Christ commands the contrary as in the man delivered from the Devill yet he must not be obeyed whereas all other precepts are such as the contrary of that commandement is not to be done there is no such thing here there can be no precept against this precept 12. That which is Prov. 12.14 A man shall be satiate with good things by the fruit of his mouth and Christ Mat. 12.36.37 not onely mens workes but even their words shall justify or condemne them The employing of our tongue will either receive fruit to life or gall and wormwood to confusion and so consequently there lyeth a necessity of this duty on us to hallow his name Wee see by the petition what is here commanded i. e. that Gods name may be hallowed inwardly by our intent making it the end and scope of all our doings outwardly by making it the matter of our speech and writing and that our tongue be an instrument of speaking his praise and that our