One of Iacob and shall fear the God of Israel The latter words shew the meaning of the former The like we have in the first Epist. of S. Peter ch 3. v. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OBON 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Gentilium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Fear ye not their Fear nor be in dread thereof that is Fear not nor dread ye the gods of the Gentiles which persecute you but sanctifie the Lord God in your hearts that is Fear and worship him with your whole hearts For that this passage howsoever we are wont to expound it ought to be construed in the same sense with that of Esay 8. before alledged and the words to be rendred sutably I take it to bee apparent for this reason because they are verbatim taken from thence as he that shall compare the Greek words of S. Peter with the Septuagint in that place of Esay will be forced to confesse Besides this evident and expresse use of the word Sanctifie in the notion of religious and holy worship and fear of the Divine Majesty there is yet another expression sometimes used in holy Scripture which implieth the self-same thing that namely to worship God with that which wee call holy and divine worship is all one with to agnize his holiness or to sanctifie his Name Those speeches I mean wherein we are exhorted to worship the Lord because he is Holy As Psal. 99. 5. Exalt ye the Lord our God and worship at his foot-stoole for he is holy Again in the end of the Psalm Exalt the Lord our God and worship at his holy hill for the Lord our God is holy The same meaning is yet more emphatically expressed by those that sing the song of victory over the Beast Apoc. 15. Great say they and marvellous are thy works Lord God Almighty just and true are thy ways thou King of Nations Who shall not fear thee O Lord and glorifie thy Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that I beleeve is the true reading not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thou onely art Holy therefore all the Nations shall come and worship before thee i. they shall relinquish their Idols and plurality of Gods and worship thee as God onely For this was the Doctrine both of Moses in the Old Testament and of Christ Jesus the Lamb of God in the New That one God onely that made the heaven and the earth was to be acknowledged and worshipped and with an incommunicable worship In respect whereof as I take it these Victors are there said to sing the Song of Moses the Lamb that is a gratulatory Song of the worship of one God After that his Ordinances were made manifest For otherwise the Ditty is borrowed from the 86. Psalm the 8 9 10. verses where wee reade Among the gods there is none like unto thee O Lord neither are there any works like unto thy works All Nations whom thou hast made shall come and worship before thee O Lord and shall glorifie thy Name For thou art great and dost wondrous works Thou art God alone that is Thou onely art Holy Compare Ier. 10. ver 6 7. I have one thing more to adde before I finish this part of my Discourse lest I might leave unsatisfied that which may perhaps seem to some to weaken this my explication of the sanctification of Gods Name For the word to sanctifie or be sanctified is sometimes used of God in a more generall sense then that I have hitherto specified namely as signifying any way to be glorified or to glorifie as when he saith He will bee sanctified in the destruction of his enemies or in the deliverance of his people and that before the Heathen and the like that is he would purchase him glory or be glorified thereby I answer it is true that to be sanctified is in these passages to be glorified but yet always to be glorified as God and not otherwise Namely when God by the works of his power of his mercy or justice extorts from men the confession of his great and holy Godhead he is then said to sanctifie or make himself to be sanctified amongst them that is to be glorified and honoured by their conviction and acknowledgement of his power and Godhead For although men may be also said to glorifie or purchase honour unto themselves when by their noble acts they make their abilities and worth known unto the world yet for such respect to be said to be sanctified is peculiar unto him alone whose Glory is his Holinesse i. unto God THUS we have learned how the Name or Majesty of God is to be sanctified personally or in it self which is the chiefest thing we pray for and ought so to be in our endeavour namely to worship and glorifie him incommunicably according to his most eminent unparalleld Holiness and so O Lord Hallowed be thy Name But there is another sanctification or hallowing of Gods Name yet behind which must be joyned therewith which is To sanctifie him also in the things which have his Name upon them that is are separate and dedicate to his service or in a word which are His namely by a peculiar relation For otherwise it is true The whole earth is the Lords and the fulnesse thereof the World and those that dwell therein But there are some things his not as other things are and so as they are no longer ours such as according to the style of Scripture as I have already noted are said to be called by his Name or to have his Name called upon them These are things sacred Therefore I told you before of a twofold sanctity or Holinesse The one originall absolute and essentiall in God the other derived or relative in that which is set apart to be in a peculiar and appropriate manner His. For whatsoever belongeth unto him in this manner is divided from other things with preeminence whether they be things or persons which are so separated For in such separation we shewed the nature of sanctity in generall to consist Now as the Divine Majesty it self is separate and holy so know it is a part of that honour we owe unto his most Sacred Name that the things whereby and wherewith he is served should not be promiscuous and common but appropriate and set apart to that sacred end It is an honour which in some degree of resemblance we afford unto Kings Princes and other persons of dignity of infinite lesse eminency then God is to interdict the use of that to others which they are wont to use sometimes the whole kinde sometimes the individuall onely As we know in former times to wear purple to subscribe with the Ink called Encaustum of a purple colour and other the like which the diligent may finde were appropriate to the use of Kings and Emperours onely In the Book of the Kings we reade of the Kings Mule so appropriate to his use as to ride
of thy life And I will put enmity between thee and the woman and between thy seed and her seed It shall bruise thy head and thou shalt bruise his heel 414 MALACH 1. 11. For from the rising of the Sun even unto the going down of the same my Name shall be great among the Gentiles and in every place Incense shall be offered unto my Name and a pure offering for my Name shall be great among the Heathen saith the Lord of Hosts 471 Four other Treatises by the same Author formerly Printed viz. 1. The Name ALTAR or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 THPION 2. CHURCHES that is Appropriate places for Christian Worship 1 COR. 11. 22. Have ye not Houses to eat and drink in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or despise ye the CHVRCH of God 31. B. 3. The Reverence of GODS HOVSE ECCLESIASTES 5. 1. Look to thy foot or feet when thou commest to the House of God and be more ready to obey then to offer the sacrifice of fools for they know not that they doe evill 81. B. 4. Daniels WEEKS DAN 9. 24 25 26 27. 24. Seventy Weeks are allotted for thy people and for thy holy City to finish transgression and make an end of sins and to make reconciliation for iniquity and to bring in everlasting righteousnesse and to fulfill Vision and Prophecy and to anoint the most Holy 140. B. 25. Also know and understand that from the going forth of the Commandement to cause to return and to build Ierusalem unto MESSIAH the PRINCE shall be Sevens of Weeks even threescore and two Weeks the street shall be built again and the Wall even in a strait of Times 146. B. 26. And after threescore and two weeks shall MESSIAH be cut off but not for himself and the people of the Prince that shall come shall destroy the City and the Sanctuary and the end thereof shall be with a floud and unto the end of the Warre Desolations are determined 158. B. 27. And he shall confirm the Covenant with many for one Week and in the midst of the Week he shall cause the Sacrifice and the Oblation to cease and for the overspreading of Abominations he shall make it desolate even untill the consummation and that determined shall be poured upon the desolate 163. B. A CONTINVATION OF CERTAIN DISCOVRSES ON Sundry Texts of SCRIPTURE LUKE 2. 13 14. 13. And suddenly there was with the Angel a multitude of the heavenly Host praising God and saying 14. Glory be to God on high or in the highest and on earth peace good will towards men AT the Creation of the world when God laid the foundations of the earth and stretched out his line thereon the stars in the morning as God himself describes it Iob 38. 7. sang together and all the sons of God that is the holy Angels shouted for joy This in my Text is so like it that a man would think some new Creation were in hand nor were it much wide of truth to affirm it for if ever there were a day wherein the Almighty Power the incomparable Wisdom the wonderfull Goodness of God again the second time appeared as it did at the worlds Creation it was this day whereof S. Luke our Euangelist now treateth when the Son of God took upon him our flesh and was born of a Virgin to repair the breach between God and man and make all things new The news of which restauration was no sooner heard and made known to the Shepheards by an Angel sent from heaven but suddenly the heavenly Host descended from their celestiall mansions and sung this Carol of joy Glory be to God on high welcome peace on earth good-will towards men A Song renowned both for the singularity of the first example for untill this time unlesse it were once in a Propheticall Vision we shall not finde a Song of Angels heard by men in all the Scripture and from the custome of the Church who afterward took it up in her Liturgy and hath continued the singing thereof ever since the days of the Apostles untill these of ours Yet perhaps it is not so commonly understood as usually said or chaunted and therefore will be worth our labour to inquire into the meaning thereof and hear such instructions as may be learned therefrom Which that we may the better do I will consider first the Singers or Chaunters The heavenly Host Secondly the Caroll or Hymne it self Gloria in excelsis Deo Glory be to God on high c. For the first the heavenly host here spoken of is an Army of holy Angels For the Host of Heaven in the language of Scripture is twofold Visible and Invisible The Visible Host are the Stars which stand in their array like an Army Deut. 4. 19. Lest thou lift up thine eies saith the Lord there unto heaven and when thou seest the Sun Moon and Stars even all the Host of heaven shouldst be driven to worship and serve them The Invisible Host are the Angels the heavenly Guard according to that of Micaiah 1 King 22. 19. I saw the Lord sitting upon his Throne and all the Host of heaven standing by him on his right hand and on his left So Psal. 103. Blesse the Lord ye his Angels that excell in strength that do his Commandements Blesse the Lord all ye his Hosts ye ministers of his that do his pleasure Where the latter words do but vary that which is expressed in the former From this it is that the Lord Jehovah the true and only God is so often styled the Lord or God of Sabaoth or of Hosts that is King both of Stars and Angels according to that Nehem. 9. Thou art God alone and the Host of Heaven worshippeth thee By which Title He is distinguished from the Gods of the Nations who were some of the Host to wit of the Stars or Angels but none of them the Lord of Hosts himself For the same reason and with the same meaning and sense in the Books written after the Captivity he is styled Deus coeli the God of heaven as in Ezra Nehemiah Daniel in which Books together with the last of Chronicles the title of Deus Sabaoth is not to be found but the title of Deus Coeli only and as may seem taken up for some reason in stead of the other But to return to what we have in hand It was the Angelicall Host as ye hear who sang this Song of joy and praise unto the most High God And wherefore For any restitution or addition of happinesse to themselves No but for Peace on Earth and Good-will towards men He that was now born took not upon him the Nature of Angels but of men He came not into the world to save Angels but for the salvation of men Nor was the state of Angels to receive advancement in glory by his comming but the state of men and that too in such a sort as might seem to impeach the dignity and dimme the lustre of those
in the Kingdome of heaven The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. loose or dis-binde as he doth both that abrogates and that observes it not much more he that affirmeth it unlawfull to be observed Nay how dare we disbind or loose our selves from the tie of that way of agnizing and honouring God which the Christian Church from her first beginnings durst not doe Irenaeus witnesse of that age which next succeeded the Apostles is plain Lib. 4. c. 34 Offerre oportet Deo saith he primitias creaturae ejus sicut Moses ait Non apparebis vacuus ante conspectum Domini Dei tui Et non genus oblationum reprobatum est oblationes enim illic sc. in V. T. oblationes autem hic sacrificia in populo sacrificia in Ecclesia sed species immutata est tantum quippe cum jam non à servis sed à liberis offeratur Vnus enim idem Dominus proprium autem character servilis oblationis proprium liberorum uti per oblationes ostendatur indicium libertatis It behoveth us saith he to offer unto God a present of his creature as also Moses saith Thou shalt not appear before the Lord thy God empty For offerings in the generall are not reprobated there were offerings there viz. in the Old Test. there are also offerings here in the Church but the specification only is changed For asmuch as offerings now are not made by bond but free men For there is one and the same Lord still but there is a proper character of a bond or servile offering and a proper character of free-mens that so even the Offerings may shew forth the tokens of freedome Now where in Scripture he beleeved this doctrine and practise to be grounded he lets us know in the XXVII chap. of the same Book Et quia Dominus naturalia legis per quae homo justificatur quae etiam ante legisdationem custodiebant qui fide justificabantur placebant Deo non dissolvit sed extendit sed implevit ex sermonibus ejus ostenditur i. That our Lord dissolved not but enlarged and perfected the naturall precepts of the Law whereby a man is just which also before the Law was given they observed who were justified by faith and pleased God is evident by his words Then hee cites some of the passages of that his Sermon upon the Mount Mat. V. 20. c. And a little after addes Necesse fuit auferre quidem vincula servitutis quibus jam homo assueverat sine vinculis sequi Deum superextendi verò decreta libertatis augeri subjectionem quae est ad Regem ut non retrorsus quis renitens indignus appareat ei qui se liberavit Et propter hoc Dominus pro eo quod est Non moechaberis nec concupiscere praecepit pro eo quod est Non occides neque irasci quidem pro eo quod est Decimare omnia quae sunt pauperibus dividere i. It was needful that those bonds of servitude which man had before been inured to should be taken off that so he might without Gives follow God but that the laws and ordinances of freedome should be extended and his subjection to the King encreased lest that drawing backward he might appear unworthy of him that freed him And for this reason our Lord in stead of Thou shalt not commit adultery commands not so much as to lust in stead of Thou shalt not kill not so much as to be angry in stead of to Tith to distribute all we have to the poore c. All which saith he in the same place are not solventis legem sed adimplentis extendentis dilatantis not of one that dissolves the Law but fulfils extends and enlarges it alluding still to that in our Saviours Sermon upon the Mount Besides those who are acquainted with Antiquity can tell that the Primitive Christians understood the holy Eucharist to be A commemoration of the sacrifice of Christs death upon the crosse in an oblation of bread and wine T is witnessed by the Fathers of those first ages generally Whereupon the same Irenaeus also affirmeth That our Saviour by the institution of the Eucharist had confirmed oblations in the new Testament Namely to thanksgive or blesse a thing in way to a sacred use he took to be an offering of it unto God And was not Davids Benediction and thanksgiving at the preparation for the Temple an Offertory Where note well that as he upon that occasion blessed the Lord saying Thine O LORD is the greatnesse the power and the glory all that is in heaven and earth is thine thine is the Kingdome Both riches and honour come of thee Ergo because all things come of thee of thine own have we given thee So doe Christs redeemed in their Euangelicall Song Apâ—â— 5. ascribe no lesse unto him saying Worthy is the Lamb that was slain to receive Power and Riches and Wisdome and strength and honour and glory and â—…g Yea the 24. Elders which are the Christian Presbytery expressing ch 4. ult the very argument and summe of that Hymnology which the Primitive Church used at the offering of bread and wine for the Eucharist worship God saying Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created TAKING therefore for granted that which the practise of the Church of God in all ages yea I think I may say the consent of mankinde from the beginning of the world beareth witnesse to that among those duties of the Sanctification of Gods Name wherewith his Divine Majesty is immediately and personally glorified of which I have before spoken this is one and a principall one to agnize and confesse his peerlesse Soveraignty and dominion over the creature by yeelding him some part thereof toward his worship and service of which we renounce the propriety our selves and that accordingly there are both things and persons now in the Gospel as well as were before the Law was given in this manner lawfully and acceptably set apart and separated by the devotion of men unto the Divine Majesty and consequently relatively Holy which is nothing else but to be Gods by a peculiar right I say that these are likewise to be done unto according to their degree of sanctity in honour of him whose they are Not to be worshipped with divine worship or the worship which we give unto God communicated to them farre be it from us to deferre to any creature the honour due unto the Divine Majesty either together with him or without him but yet Habenda cum discrimine To be regarded with a worthy and discriminative usance that is used with a select and differing respect from other things as namely if Places not as other places if Times not as other times if Things by way of distinction so called not as other things if Persons set apart