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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04112	A iudicious and painefull exposition vpon the ten Commandements wherein the text is opened, questions and doubts are resolued, errours confuted, and sundry instructions effectually applied. First deliuered in seuerall sermons, and now published to the glory of God, and for the further benefit of his church. By Peter Barker, preacher of Gods word, at Stowre Paine, in Dorsetshire.	Barker, Peter, preacher of Gods word.	1624 (1624)	STC 1425; ESTC S114093	290,635	463

Arithmethick Their cunning workemanship may beguile men as pigeons were beguiled by the counterfeit and flew to pigeons painted in the shop as birds were beguiled by Zeuxis painted grapes as Zeuxis himselfe was beguiled by Parrhasius painted sheet The God of heauē seeth without eyes heareth without eares walketh without feet speaketh without mouth but the gods of d Ps 115. ● the heathen haue eyes and see not eares and heare not feet and walke not neither speake they thorough their throate and as the painter may paint a flowre with fresh colour but not with sweet sauour with this motto no further then colours so the Caruer may draw out an image but not make it draw in the breath with this motto no further then fashion But such was the cunning of the craftests men the craft of the Priests the simplicity of the people that men did thinke they did see did heare did goe did speake and therefore in Elyas time e 1 King 18 26. they called on the name of Baal saying O Baal heare vs and cryed loude as though he had slept and must bee awaked And in the time of King Henry the eight when these idolatrous stocks were broken in peeces the false iuglings were found out and the engines espied which made their eies to open and role about and other parts of their bodie to stirre Oh but they bee lay mens books and where as the Bible to them that cannot reade is as a sealed letter images be letters patents they lie open to euery one are written in folio that standing a farre off they may reade they are great capitall letters that running men may reade God and the very sight of them doth stirre vp a maruailous deuotion in men women and children Indeed this was the cause why Gregory the first condemning their adoration yet allowed their presence in Churches tanquam essent memoracula rudium literae as though in them dumbe lectures were read vnto the people and they might spell God in them And more then so Concilium Cenonense agreed on this that we might learne more in a short while by an image then by long study and trauaile in the Scriptures but against these I oppose Ionas and Habakuk as of greater authority of which Ionas saith f Ion. 4. 8. They are lying vanities not onely for that they proceed from the father of lies but for that as Habakuck saith g Hab. 2. 18 they teach lies teaching vs to take the creature for the Creator a thing of nothing for that which is infinite teaching vs to hope where nothing is to be expected But Idolators grace their Idols with glorious titles as to say to one h Esay 44. 17. Thou art my God i Es 41. 29. whereas it is nothing but wind and confusion to another thou art my helper whereas there is no helpe in it whereas they are all such gods as Virgill saith Aeneas brought from Troy which hee calleth vanquisht victosque Penates But let it be granted that images are lay-mens bookes yet because they are not allowed but prohibited who dare print them for the seruice of God or who dare keepe them contrary to Proclamation and not rather say of them as Iudah of Thamar k Gen. 38. 24. bring ye her forth and let her bee burnt Let God himselfe appointe how he will be serued let it be mans part to be ruled by his direction I reade of a great man I thinke it was Manlius who sending his sonne to warre against his enemy gaue him a commission by vertue whereof hee was charged what to doe when and where to set vpon the enemy but the sonne espying aduantage as he thought and seeing hope of conquest if he did borrow a point of the commission was bold to follow his owne course and indeed got the victory but returning home and expecting great commendation after his cause was decided at Rome he was put to execution I may erre in some circumstance for want of memory but I know this is the substance of the story now our life is a war-faring vpon earth three mighty campes enuiron vs the World the Flesh and the Infernall forces if the Greekes bee gone there is a Sinon within that will betray them the place God hath set downe a law and prescribed vs how wee shall fight and vnder whose colours he will be our Generall wee must fight vnder his banner to serue vnder him in Baptisme we tooke our presse-mony if now we seeke many inuentions and follow other colours though they bee such as in our opinion might helpe vs to the obtaining of the victory yet are we punishable for breach of obedience God will not allow these bookes no not for lay-men he allows no other books but the golden booke of grace l Ioh. 5. 39 Search the Scriptures for they are they which testifie of mee and the godly booke of Nature which is bound vp in the three large volumes 1. the heauens m Ps 19 1 for they declare the glory of God 2. The earth for n Ps 33. 5. that is full of the goodnesse of the Lord. 3. The sea o Ps 104. 25. for therein are things creeping innumerable both small and great beasts Hee that cannot reade in the first cannot chuse but read in the second though it were but once printed and neuer since translated yet all Nations Languages Tongues must needs read in it therein euery creature is a letter euery day a line euery night a new leafe neither can any manmetry any Carpenters chips any sacred blocks or puppets of wood which euery boy can make after he hath been a while apprentise with a caruer in wood put vs more in minde of God If we would enter into due consideration then the wonderfull frame of mans body created by God in which the bones are the timber-worke the head is the vpper lodging the eies as windowes the eie-lids as casemēts the browes as penthouses the eares as watch-towers the mouth as a doore to take in that which shall vpholde the building and keepe it in reparations the stomacke as a kitching to dresse that which is conueied into it the guts and baser parts as gutters and sinkes belonging to the house compare now this workemanship with that of an image and happily in the one wee may commende the cunning of the crafts-man but we doe not maruaile much at his worke for that we know an other his crafts master can doe the like can hew can carue can polish and varnish as well as he But consider man in whose framing God is the principall agent our carnall parents but instruments and that in framing the baser part onely that is the body not the more principall part which is the soule for that God created without them consider that man is not onely a little world as the world is a great man but an Epitome both of God who is a spirit and the world which is

a body Then though we be not like Phauorinus who maruailed at nothing in the world besides man at nothing in man besides his minde p Ps 139. 14. for wonderfull are thy workes O God q Ps 104. 24. in wisdome hast thou made them all yet as most astonished at this worke which is as Gods text and all other creatures commentaries vpon it wee say who is like vnto thee O Lord none can doe as thou doest But say Images are books and say further that they are seene and allowed and that they come forth cum gratia priuilegio yet books serue onely to be reade if they be kneeled vnto and worshipped if we vow vnto them or bow vnto them then are they made Idols and why shall they not then bee broken in peeces And indeed so prone we are to idolatry that our nature is occupied and fixed on those things which lie before our eyes rather then on those which are not seene and then our inward wits bee most feruent when our outward senses bee least troubled and therefore let true religion labour as much to take away these blockish books which are so much abused and which doe so much steale away our hearts as Papistry tooke paine to pull away English books and thrusting on Christians for a benefit which the r Esay 28. 11. Lord laid on the Iewes for a punishment to ouershadow with mists and darknes the sunshine of the word making it appeare like sack-cloth which seene read and preached is able to carue the true image of God in our hearts I speake not this as though images and pictures might not be made to represent man or any other creature but we must not make them to our selues or set them vp for any deuotion to worship God by them The beginning of Images was nimius amor amicorum nimius timor tirannorum too much loue of friends and so Ninus King of Assyria some 2055 yeares before Christs incarnation caused the image of his disceased father Belus to be drawne thereby to keepe his countenance better in remembrance so Xenophanes among the Egyptians after his sonne was dead caused his image to be made for his comfort and so farre the image is tollerable But when that which at first was taken only for solace grew at length vnto holynes and the seruants thorough flattery adorned it with garlands and in continuance of time worshipped it as God then was neither it nor the like sufferable but to be plucked downe as u 2. Kin. 18. 4. Ezechias to his great commendation broke in peeces the brasen serpent though it were commanded to be set vp by God when the people burnt Incense vnto it God is the Lord that is his name x Esa 42. 8 his glory he will not giue to another nor his prayse to grauen images and this brings me into the second part of my subdiuision to wit we must not be liberall of another bodyes goods in giuing Gods glory to others Thou shalt not bow downe to them nor worship them they must neither haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither the greatest nor the least honour we must neither ●ow the body nor bend the soule vnto them In Elyas time God acknowledged none for his but y 1. Kin. 19. 18. they which bowed not the knee to Baall and did not kisse him with their mouthes z 2. Kin. 5. 18. Naaman confesseth this a fault that he should bow himselfe in the house of Rymmon and cryes God mercy for that hee shall fall into it a Dan. 3. 18 The three children Sidrach Misach and Abednego will not vse any reuerence with bodily gesture in falling downe and worshipping the golden image which Nabucadnezzar set vp The image of a Prince is then honoured when his person is absent but a man doth not turne to and worship the image in presence of the Prince Now God filleth all places and wee may say of euery place as Iacob of Bethell b Gen. 28. 16. Surely the Lord is in this place and therefore let his image alone The workeman is euer better then the worke as c Heb. 3. 3. hee that buildeth the house hath more honour then the house now d Psa 13. 5. 15● the images of the ●eathen are siluer and gold euen the worke of mens handes e Ba● 6. 45. Carpenters and Golde-smithes make them neither be they any other thing but euen what the workeman will make them neither is there any grace in the image that comes not from the Caruer If now the workeman be better then his worke which he graceth or disgraceth at his pleasure and no man boweth to the workeman why then should they kneele to the worke of his handes If any handy worke were to be worshipped it were the worke of Gods handes eyther man f Psa 8. 6. 5 for he hath put all things vnder his feete or Angels for he hath made them superiours to man But Peter g Act. 10. 25 tooke vp Cornelius when he fell downe at his feete and shewed to much reuerence as though Peter had been a God and h Act. 14. 14. Barnabas and Paul renting their clothes tooke vp the men of Lystra more roundly when they heard they would doe sacrifice vnto them and the Angell sayd vnto Iohn i Reu. 19. 10. See thou doe it not when he fell before his feet to worship him The diuell indeed would purchase at a great price that which men and Angels refuse being giuen vnto them and as Caffrani a people in India worship diuels in most terrible figure beleeuing that they are permitted of God to punish or spare them at their pleasure And as in China they put the diuels picture before a sicke man that he may learne to know him in another world and take him for his friend so the diuell would haue Christ fall downe and worship him and to bring this to passe he makes him large offers but he cuts large thongs in another mans hyde he promiseth him Kingdomes to see if an omnia dabo will bring him on his knees k Mat. 4. 9. All these will I giue thee if thou wilt fall downe and worship me of which wordes Gorran saith pretily Bene dicitur cadens adoraberis quia nunquam sine casu diabolus adoratur he saith well when he saith if thou wilt fall downe and worship mee for the diuell is neuer worshipped without a shamefull fall Heathen men did reuerence the Sunne and the Moone and the Starres But God m Gen. 1. 16. though these were his creatures n Deu. 4 19 will not allow them any part of his worship the Sun is a seruant the Moone is an hand-mayde the Starres are made for mans vse What is more vnseemly then that the sonnes of God should worship the Sun which is the seruant of the whole world If we may not worship the creatures themselues which are

the sea then offend one little one then what iudgement remaineth for him which offendeth great ones God in heauen that great Iudge the indge in earth that little god ſ Deu. 27. 17. If there be a curse for him that remoueth the marke of the land then how is he accursed which by a false oath shall take away house and land t Mat. 25. 43. if there be a curse against those which cloath not the naked what shall become of those which by their periury strippe those that are cloathed u Ex. 23. 4. if we must deale well with our enemies Asse how ill doe they deale which vpon their oath giuing in a false euidence shall make himselfe an Asse and send him a begging A man is knowne to be his fathers sonne by his manner of going they say he hath his fathers gate or going x Ep. 5. 2. why walke in loue as he hath loued vs 2. by following his fathers qualities y 1. Pet. 1. 16. Be ye holy as I am holy 3. By his speach now God hath sworne in his z Psa 8 9. 35. holynes and will not lye and therefore let a false oath neuer defile our breath let this poyson neuer infect our heart or touch our tongue As Gods name is profaned when the rod of pride being in mens mouthes they strike God and despight him with their oathes so againe this may be done in speach without an oath as first when we profane his word or any thing which his word speaketh of him and againe when we doe so slightly speake of his workes that there by no glory is gotten to his name Gods word is profaned when profane men vndertake to meddle with it and to be pratling of it for now there is a ring of gold in a swines snowt and a pretious pearle muzled vp and downe in the myre this serueth to reproue bad ministers for if they shal be like bad minstrels which sing one thing and play an other not consonant to that they sing if like Shepheards they shall haue a good voice with which they acquaint their flocke but not feet as good guides to goe before them if extrinsecally they take heed to their flockes but not intrinsecally to themselues as the a Act. 20. 28. Apostle aduiseth then doe they dishonour God and his word for in respect of God they make him like a goate which is fed with leaues that is with words and in respect of his word they clippe the credit of it for they would not haue beleeued as it is in the Lamentations that the aduersary and the enemy should haue entred into the gates of Ierusalem for the sinnes of her Prophets and iniquities of b Lam. 4. 12 13. her Priests This made a madde fellow desire a bad-liuing preacher to teach him a nearer way to heauen then that which he had pointed out in his sermons for he did not thinke that to be the nearest way for that he did not goe that way himselfe this made Origen to giue full scope to his eyes to bring forth flouds of teares for after hee had committed a grieuous offence comming into an open assembly gathered together to heare the word of God and seeing none present to expound it he steps vp into the pulpit and being vnprouided did thinke to speake of that text which after hee had opened his Bible should first present it selfe to his view now the place of Scripture which he light vpō was this vnto the vngodly c Ps 50. 16 17. said God why doest thou preach my law and takest my couenant in thy mouth seeing thou hatest to bee reformed and hast cast my words behind thee Whereupon calling his sinne to remembrance and saying within himselfe truely that d Gen. 27. 20. which Iacob said vntruely to his father Isaac concerning the venison the Lord God hath brought this text to my hand and therefore did I find it so quickly surely the holy Ghost had a finger in it and would haue me keepe my mouth as it were vvith a bridle because I haue sinned against heauen he clasped his booke this rebuke did breake his heart and he was full of heauinesse his spirit vvas in perplexity vvithin him and his heart vvithin him was desolate his tongue did cleaue to the roofe of his mouth and did comment vpon the Text onely vvith sighes and teares Secondly this serueth to reproue such people as vvill bee talking of Scripture and haue the pure vvord of God in their mouthes vvhen as yet they are not washed from their filthynesse e Ex. 19. 10 God would not deliuer his law before the people did sanctifie themselues will God haue them sanctified before they heare it and will hee haue the vnsanctified busie their tongues about it The word of God is cleane and desireth to come out of a cleane vessell f Mat. 9. 17 it is new wine and would not be out poored out of old bottles it is good seed and would spring out of such as haue broken vp their fallowed ground g Tit. 1. 15. To the pure are all things pure but to them that are defiled and vnbeleeuing is nothing pure but they pollute that which h Hag. 2. 13. in it self is pure and cleane As the polluted person did the sacrifices for therefore were the sacrifices called vncleane as being vncleane in themselues as i Mat. 1. 7. the blind or broken or maimed or hauing a wen or skiray or scabbed or else offered by vncleane persons and k Leu. 22. 22. by such as had mindes consciences polluted circumcise therfore the heart as the Eagle casts her bill and the adder slips l Deu. 10. 16. off her old skin m 1 Cor. 5. 7. purge out the old leauen as the serpent spues vp his poison cast away the old man n Mar. 10. 50. as the begger did his old cloke when he was to speake vnto Christ o Deu. 6. 7. then talke of the word of God when thou tarriest in thy house and as thou walkest by the way and when thou liest downe and when thou risest vp otherwise thy good words are but splendida peceata and thy lewd life as a bad string bringes thy good words as sweet musicke our of all tune they are an abomination to God he cannot suffer them his soule hateth them they are a burden vnto him and he is weary to beare them Againe Gods word is prophaned when men abuse it to charmes or any sorcery whatsoeuer when hauing lost any thing they will haue a siue and a paire of shieres then by repeating a certaine place of Scripture which I will not repeate for let no man know that knowes it not they thinke to find out the finder when hauing the tooth-ach or being forespoken or prickt with a thorne will haue a Paracelsian character or a blessing or Pater noster said for their cure Colloquintida ranke poison did make good

in royall apparel through the streets of the City and proclaimed before him Thus e Hest 6. 11 shall it be done to the man whom the King will honour so must they much more honour the King whom God doth honour This honour consists not onely in reuerence in regard whereof it was not lawfull so much as to laugh in the Court of the Areopagites and euen the Romaine Censors disgraded a Burgesse for yawning too wide in their presence not onely in allegiance which is as well pledged vnto him by the obligation of an oath as it is due vnto him by bonds of Nature not onely in feare in token of all which three God hath giuen Princes three speciall ensignes of honour f Ps 21. 3. a Crowne of gold for their sublimity for which they must bee reuerenced g Eze. 19. 11. a Scepter of righteousnesse for gouernement for which they must be obeyed a Rō 13. 4 a Sword for vengeance for which they must be feared but especialy it consisteth in seruing him with our goods for his maintenance and with our liues for his defense with our goods for his maintenance and therefore though our Sauior Christ wrought many miracles yet he neuer wrought any about honor or mony but that about tribute b Mat 17. rather then that should goe vndischarged hee commanded a fish to pay it for this cause Christ doth not say date but c Mar. 22. 12. reddite quae sunt Caesaris Caesari and Saint Paul saith d Rō 13. 6 yee pay tribute as though it were a due debt and therefore wee must be willing to discharge it Secondly this honour to the King must shew it selfe in seruing him with our liues for his desense The Bees in their common wealth haue a King whose pallace they frame as faire in shew as strong in substance if they finde him fall they establish him againe in his throne with all duty with all deuotion they garde him continually for feare hee should miscary for loue he should not The people c 2 S. 18. 3 in the second booke of Samuel would not haue the least hurt befall King Dauid and therefore when they went to warre would not suffer him though he were forward in offering himselfe to goe forth with them but they would put their liues in hazard to saue him harmeles This serueth to teach euery subiect to doe the best he can for his Princes safegarde he that is in the place of counsaile by all the waies of wisdome he that is in the seate of iustice by due iust execution of the law he that is in the Priests office by bowing his knees and lifting vp his hands and not onely this but to goe further and say to his King as Peter to Christ d Mat. 26. 35. I will ieoparde my life for thy sake and though I should die with thee yet I will not deny thee Againe this serueth to condemne those who are so farre from putting themselues in ieopardy for their King that they will aduenture their liues to make him away as Brutus and Cassius who slew Caesar in the Senate house as Simon the Monke who first dranke himselfe of the Wassall bowle into which he had conueyed the venome of a toade that he might poyson King Iohn at the Abby of Swinestead This in latter time condemneth the Pope who promised earthly and heauenly recompence to Parry for offering his seruice to kill Queene Elizabeth It condemneth Doctor Allen who taught that Princes might be violently handled deposed from their throne or exposed to danger It condemneth the Iesuites who celebrate them as Martyres who lost their liues in the North for bearing armes against the Queene I conclude therefore this point of honour with that saying of Saint Paul e Rō 13. 1. Let euery soule submit himselfe to the higher powers euery one without respect of persons not euery body but euery soule with respect to a willing minde to higher powers without exception against their qualities which maketh against the priests in Hildebrands time who taught the people that they owe no subiection to euill Kings and though they haue sworne fidelity they must not performe it nor yet be accounted periurers for holding against their King but whatsoeuer they are that beare rule wee must submit our selues their will must bee done aut à nobis aut de nobis of vs or on vs when their lawes agree with Gods then wee must be agents when they are dissonant then wee must bee patients if Kings entring vpon Gods freehold will broach a new Gospell or coyne another Creede they must not bee obeyed therein f Dan 3. 18 Be it knowne vnto thee O King say the three children Sidrah Misach and Abednego that we will not serue thy gods nor worship the golden Image which thou hast set vp He that obeyes a wicked command is as much to blame as he that doth enioyne it yet must we submit our selues to the punishment which shall be laid vpon vs for that we obey not knowing that bad Kings are tempters and we must receiue our tryall with patience An other sort of Fathers to whom honour is due are our elders in yeeres for the Apostle teaching Timothy how hee should behaue himselfe in rebuking all degrees calleth them fathers g 1 T. 5. 1. 2 Exhort an elder as a Father the younger men as Brethren the elder women as Mothers the younger as Sisters This the Prophet Esay noteth to bee a signe of extreame confusion a Esa 3. 5. when the children shall presume against the ancient and the vile against the honourable and there fore b Leu. 19. 32. Moses giues in charge to rise vp before the horehead and honour the person of the old man In token of this honor at Rome the younger sort were wont to leade the elder sort home Magna fuit quondam capitis reuerentia cani Inque suo praetio rugasenilis erat how were they wont to reuerence a man that had ouerliued the taste of his pallat the sight of his eyes the haire of his head the teeth of his gummes on whose forehead was figured the mappe of age in the furrowes of whose face appeared the calenders of death but sape nigrum cor est caput album Some are in their nonage for affections when they are in their dotage for yeares and are such as Plutarch saith of Sardanapalus c 1. Tim. 5. 6. and Paul of a widdow liuing in pleasure they are dead while they liue such as Seneca saith of an old man non ille tam diu vixit sed tam diu fuit as though being altogether vnprofitable hee had out liued himselfe told three or foure-score yeares and then dyed these haue but barely age and therefore but one step vnto honour but if they be like flowers which haue their rootes perfect when themselues are withering if with roses they keepe a sweet sauour though they loose their