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
the the state of a Learner and yet shewed a great gift that way above his yeares And if points of doctrine faile Luke 3.10 and Act. 2.37 what other points were to bee resolved of as there were divers questions moved by some how they might live accordingly id est by the Souldiours and by the Publicanes Now because there are no doubts it is a signe that feare is cleane extinguished out of mens hearts and if there bee any it is not of doing or leaving undone but of detracting 2. Betweene equalls Gal. 2.2 2. Kings 2.11 Luke 24.17 Mal. 3.16 When as hearers or two of like calling whether they bee Teachers as in the two first places as Elias and Eliseus went talking The word in the originall beareth a further signification and as Paul with Peter and the disciples in Luke with CHRISTS approbation and in Malachie it is accompanied with a blessing id est because that thing in the preaching of the Word doth good to one which doth not to the other by the laying together as it were a symbolum in a common shot they receive a more generall benefit As on the other side those imperfections and infirmities that hinder mee happly the same may fall into the minde of my brother and I may shew him how his case and how I was delivered out of it The third is Deuter. 11.19 Where it is sayd Of the exercise of the Law there shall bee an examination in families and the father or chiefe thereof hee shall question with the younger and that shall enter and whet them more and make it sticke faster So these three make a full member 4. Concerning the fourth and last It is not to bee passed over Aug. lib. 10. de Civit. DEI accompteth it totum opus Sabbathi as if the Sabbath was made for nothing else But onely for thanksgiving and prayse For this ende was as is aforesayd penned Psal 92. for that ende appointed Howbeit they have drawne Psalmes generally to these three points That the Church of GOD publikely that every man particularly may make use Either of those that containe generall matter or of some particular custome For generall instruction Psal 91. the generall Psal 103. of some particular benefit as Psal 68. When as wee have had too much raine and pray for faire weather or when there is too much drought the latter part of Psal 65. Then for these particular benefites particular Thanksgiving or as Psal 35.18 the neglect of which is a blemish in our Church Hee desireth deliverance and promiseth that beeing heard hee will sing His Praise in the Congregation So Psal 65.1 the very word there is due There is due to thee an Hymne The reason is because thou hast heard our prayers Tibi debetur Hymnus à SION These actions are so generall as that they may serve for every action of the Sabbath In wicked exercises wee can never bee frequent enough God requires that wee should bee as faithfull in his worke The celebration of the Sacraments Exod. 12.16 and performing of the discipline of the Church It is the Sabbath dayes worke The order doth pertaine to all and it so pertaineth to all that least any man should thinke it is enough to doe it once Revel 22.11 Qui sanctisicatus est sanctisicetur adhuc Hee that is holy let him bee holy still There is still a necessitie every Sabbath day wee must continue 1. Cor. 13.9 Our knowledge is but in part and our prophecying but in part There shall still remaine scrutamini scripturas search the Scripture Revel 7.14 That wee should still wash our Robes in the bloud of the Lambe id est Come still nearer and nearer to cleannesse so farre forth as 1. Tim. 4. If wee continue there in wee shall save our selves This for the Meanes The Meanes are for the Fruit and therefore hee that planteth a Vineyard hoc est vltimum fructus ejus Though hee hope when it is yet aframing yet last is the Fruit. This is the fruit that GOD looketh for the great ende of the Commandement that His Name may be sanctified in us We must not use the Meanes only For the Meanes the phrase is set downe Numb 20.12 Because ye beleeved mee not to sanctifie mee in the presence of the children c. Levit. 20.7 Sanctificate sancti estote Sanctifie your selves and bee yee holy Such wordes because of the two folde glorie that redoundeth to GOD have a double use GOD is glorified 1. either by us directly or 2. from us by others indirectly Matth. 5.16 That they seeing our good workes might glorifie Him Therefore commeth it to passe that these wordes as sanctification and justification c. have a double sense First it signifieth a making holy When wee are indeed made holy and that is by Meanes for this cause sanctification is a making holy Second in regard of the other a declaring of this made sanctification And of our selves The first beeing 2. Pet. 1.10 And second shewing it to all other men to bee so and so wee may glorifie GOD our selves and GOD may bee glorified in others Whereby it falleth out that because good workes make this Therefore CHRIST Matth. 12.12 sayth That a good worke is lawfull on the Sabbath day What worke soever sheweth Regeneration is lawfull 2. Tim. 2.21 for there the Apostle sayth thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est Prepared or made fit to every good worke But because that the day is specially instituted for the remembrance of his great Mercies as 1. Making us when wee were nothing 2. Redeeming us when wee were in a worse case and 3. The beginning of Sanctification for these three great Mercies Therefore it is that no worke doth so well agree as Thanksgiving for these Mercies Hee is so delighted in no worke as in the worke of Mercie And therefore commeth it that there is an especiall affinitie betwixt sanctification and workes of mercie Ose 6.6 When hee had sacrifice without this hee abjecteth all Therefore to compare this with the rituall sanctification of the law As you had annointing so you had the second part every thing was sanctified by two meanes First If hee were a person his hand was filled by Aaron implevit manum ejus Aaron And if it were an Altar then there was somewhat offered on it So oblation or filling the hand is the second Deut. 16.16 There is a charge to Aaron that whensoever they came to appeare before the LORD none of them should appeare emptie Therefore Levit. 8.31 There is mention made of a Basket of sanctification in which were reserved those thinges that afterward they would consecrate to the LORD The very same order was taken 1. Cor. 16.1.2 On the LORDS Day there should bee collection for the poore There is nothing that so setteth out the matter as Deut. 26. wholly The workes are either outward and performed to the bodie or inward and performed to the spirit of man For the first Matth. 25.
est sua peccata patriae suorum quantum fiori potest tegere all of nothing So for a man to come to this that he wil not conceale his fathers mothers or friends faults to speake against his owne country and countrymen yea against himselfe is against the nature of man cannot be wrought in man but by a supernaturall cause This we see the holy men in the Scriptures did It is naturall to every man so farre as he can to cover his owne faults and the faults of his Countrey and friends Moses when no necessity bound him confessed that he came of a cursed stocke spared not his brother Aarons fault in making the Calfe but committed it to writing spared not his sister Miriam in the cause of murmuring no not his owne fault in murmuring against the Lord at the waters of strife Numb 11.11 dispossessed his owne children and would not have them to succeed him in the Magistracy a very unnaturall thing but preferred Ioshua yea he put by his owne Tribe and the Tribe of Iuda and preferred Ephraim This is not able to agree with the naturall man but must come from an higher cause Therefore the writers of these bookes must be inspired by God 10. Whereas the whole drift of the greatest Philosophers and most learned men was to teach how Kings should enlarge their Kingdomes and to be in credit with Princes and great men this teacheth that life is the contempt of life It teacheth the contempt of the world and worldly honours The Prophets they never sought to be in favour with Princes but were so farre from that that they answered them not so much to that they asked as to that they should have asked therefore this is supernaturall Therefore the true way and from God not from man Against the Iewes The next point as God is a Spirit so must his worship be spirituall so we finde in the Scriptures not onely forbidding of images and shadowes but also a flat negative And as in the case of Gods unity though false religion may agree with the true in the first point yet not in the second so in this regard howsoever they exclude images yet they fault in this that all their worship is ceremoniall bodily and rituall consisting in matters of ablution and outward types And though there be types in the old Testament yet he proclaymeth every where that he abhorreth them for he will have a contrite heart and onely the circumcision of the heart Therefore as man is bodily and his notions fall into the compasse of the body so as that worship that commeth from him is bodily whereas the worship that commeth from God is spirituall 2. To this may be added that of Miracles and Oracles to confirme this religion as the other did in confirming their religion They were not done in corners but in the sight of Pharao in the middest of all his servants 2. Againe they were not frivolous but they that have felt them have got good by them 3. They are not imitable nor expressible by the art of man as the dividing of the red Sea the causing the Sunne to stand still in Ioshuahs time the making of Ahaz Diall to goe backe 10. degrees both which Areopageta saith are in the Persian Oracles The raining of Manna from Heaven Iannes and Iambres were not able to imitate Moses For Oracles of the Gentiles they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise Oracles speake as King Philip would have them and that they were very ambiguous and needed Delio natatore the Swimmer the Interpreter Apollo to expound them Therefore Porphyry said that their Oracles commonly had Posticum a backe-dore These doe not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 philippise are not doubtfull need no Delius natator the Swimmer the Interpreter Apollo Last most of the heathens Oracles came not to passe but in the Scriptures they came all to passe some three hundred yeeres before some 500. some a thousand some three thousand as the dilatation of Iapheth which happened not before the calling of the Gentiles And this for confirmation both of the old and new Testament common to the Jewes aswell as to us those that follow are proper to Christian religion 1. Aug. 23. de eivitate Dei out of Porphyrie de regressu animae of the regresse of the soule the greatest enemy that ever the Church had That it is no true religion that doth not yeeld a sufficient purgation to the soule of man Moreover he addeth there that the Platonists received from the Chaldees that the purgation of the soule of man cannot be nisi per principia but by the principles we know that Plato his principles were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the father the mind love an enignaticall speech of our Trinity But this i. the purgation of the soule of man no religion teacheth but ours for it teacheth that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word tooke upon him sinfull flesh to purge away the sins of man therefore ours the true all the rest are meerely bodily for all their exorcismes and sacrifices are bodily and not spirituall and so withall the God of the Christians is not like to the heathen gods for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who loveth man i. he delighteth not in cutting mens throats or burning them to afhes as their divels had virgins babes old men young men good men offered up to them And the sacrifices of beasts in the old law were onely used for two respects 1. That they might be types of those things that are in the Gospell 2. To be an admonition to men to shew them that they have deserved to be thus killed and sacrificed God was so farre from having men to be sacrificed to him that he himselfe came downe to give himselfe a Sacrifice for our sinnes And what greater love can be then for a man to give his life for that he loveth for his friend therefore no greater 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to man then this In a witnesse two things required 1. Skill 2. Honesty 1. Ioh. 1.1 Now for the Gospell 1. For the witnesses In a witnesse two things required 1. Skill 2. Honesty First for the skill There is never a one of them but can say we write and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which we have heard which we have seene with our eyes which we have looked upon and which our hands have handled Not as Homer Plato and the rest that had their things from other and by report And withall the writers of the Scriptures writing them when the world bare greatest hatred against them and yet never any durst write any booke against Moses in his time or against the Gospell in these daies And de probitate testis concerning the honesty of a witnesse The honesty of a witnesse there can be no better reason given then that Tacitus giveth That they testifie best quibus nullum est mendacii pretium that have nothing for their labour
of the Rocke so they had also the signes of the Gospell Their being under the Cloud and passing through the Sea like to our baptisme Manna to Christ his body the water out of the rocke to his blood The order of the uses of the law Opoâ—tet vocare ad calculum We must câ—ll to an account 1. Vse of the law Yet two necessary points That where there is no perfection in the law through the imperfection of nature yet it is â—aedagogus ad Christum a schoolmaster to Christ To make this more plaine Christs wise dome must be ours That a man must often call himselfe to accounts how he hath used his talent Matth. 25.14 God is compared to a Housholder that will take account of his servants of those talents that he delivered to them at his departure We must vocare talenta nostra ad calculum call our talents to account and not doe as the wicked and foolish servant that is noted of great folly for hiding his talent in the ground Then for the first use of the law it is our Tabula supputationum table of accounts It containeth our credita debita what things are owen to thee and what thou owest it s the table that we must cast our accounts by it sheweth us where we are and telleth us our accounts est remedium ignorantiae a remedy of ignorance Now because it sheweth us that our debt is much greater then we are able to pay and that it sheweth us the strength of sinne 1 Cor. 15.56 that it is so strong that it bringeth us to that Revel 2.5 Memor esto unde excideris remember whence thou art fallen shewing us our miserable estate the image of God from whence we are fallen and hell into which we shall fall whereof the one will worke in us a griefe the other a horrour the law is that if our debt be greater then we are able to pay our goods children and our selves must be sold and payment made 4. When it hath once gotten us to this that we may be condemned in the whole summe Secundus legis usuâ— ducit nos ad Christum ducit nos ad aeneum serpentem 2. Vse of the law leads us to the brasen serpent Christ The covenant of faith being entered into us then have we this use of the law 1. It puts us in mind of the great deliverance of Christ from the law 2. It granteth grace in that measure that is required in this life The law sheweth the finne and the remedy Exod. 20.1 c. when sinne and we have reckoned it hath her minister and Scrivener the conscience to subscribe and set seale to this great debt And thus will the 3. use of the Law come that it will be humiliator an humbler And so as it is Gal. 3.23 It shutteth us up in the dungeon and imprisoneth us and this is a remedium superâ—iae a remedie of pride Then commeth in the second use of the law That forasmuch as we see our condemnation is just and that we can never discharge so great an account it maketh us seeke for a surety to defray the whole summe for us It doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drive us to thinke of a surety namely to the brazen Serpent as Moses did the Jewes that is Christ And of these two uses two other uses will follow 1. It serveth us as an Arrow shot into us to put us in remembrance of our great deliverance and guideth us over the billes of accounts that we seeing that much is forgiven us might love much The other Psal 119.59 to teach Quid retribuam Domino What shall I render to the Lord to turne our selves into his pathes and to draw no more debt upon Christ then needs The preface of the Law ANd God spake all these words and said c. till the 18. verse The summe of all these words and in effect the body of the law containes two parts The style verse 2. I am the Lord thy God c. 2. The charge which receiveth the whole ten precepts In every law according to the positions in mans law is required 1. Wisedome 2. Authority For the wisdome of God Deut. 4.8 And what Nation is so great a Nation that hath Ordinances and Lawes so righteous as all this law which I set before you this day Moses challengeth all the lawes and the Nations of the World The wisdome of a law is best seene and tryed by the sufficiency of it For his authority it is rerum agendarum telum This is alwaies the preface of every law and is here in the second verse In every edict and Proclamation the beginning is with the stile of the Prince whereby he challengeth by his prerogative Royall to doe what he list For this authority is the common reason of the whole charge of the law and is annexed to every Commandement that hath a reason as to the 2 Where there is a reason given it is from hâ—s authority 3 4. For I the Lord thy God c. For the Lord will not hold him guiltlesse For in six daies the Lord made Heaven and Earth c. And if it be true that men need not a reason to perswade them to a benefit then surely not to this because it is a benefit and a priviledge as Psal 147. v. last He hath not dealt so with any Nation neither have the Heathen knowledge of his lawes Yet it pleaseth God to adde his reason from his owne person though indeed profit be a sufficient Orator Chap. 19 v. 2 3 4 10 12 14 16 18 25 28 30 31 32 34 37. Chap. 20. v. 7 24 26. Chap. 21. of Leviticus v. 8 12 15 23. The reason of the new Testament annexed Rom. 14.11 Phil. 2.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For it is written as I live saith the Lord every knee shall bow unto me of things in Heaven and things in Earth and things under the Earth and every tongue shall confesse to God The parts of the preface In this stile or authority are three parts according to three titles The first title of his Name Jehovah Secondly the title of his jurisdiction Thy God Thirdly the title of that notable act he did last Which brought thee out of the Land of Egypt c. Such prefaces in their Edicts and Statutes doe earthly Princes use 1. Is the name of the Prince Caius Caesar 2. The jurisdiction Emperour or King of such a Countrey 3. The last noble act he did as when the Romans had overcome Germany every Caesar was called Germanicus or when they had overcome Affrica Scipio Affricanus Scipio the conquerour of Affrica And alwaies the last triumph did drive out all the former For the Name first Jehovah I Jehovah not I am Jehovah It argueth his nature power and benefits Thou art Lord. The name of his nature it cannot be denied Psal 83.18 That they may know that thou whose Name is Jehovah it is communicable to no
other then to God Concerning this word it is tetragrammaton a word of foure letters much written of and much spoken of and divers speculations gathered out of it as namely that there are three letters according to the number of the three Persons in the Trinity and and that of those three letters the first signifieth Power the proper adjunct of the Father The second wisedome and knowledge the proper adjunct of the Sonne The third love the proper adjunct of the Holy Ghost And that the second letter is doubled to teach us that the Second Person should take on him two natures of God and Man The diminution of Jehovah in Jah that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Deum diminutum God in the Diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praise ye Iah whereof there is such manifold use in the Psalmes But plainely this may be sufficient for us that it is a name taken from Being as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse to BE. The effect of it is expounded Rom. 11.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For of him and through him and to him are all things to whom be glory for ever That he is from none for none by none but all things for him by him and from him and as his being is most so is his power Therefore he hath no promise in his title no commission as to be commanded of any as all earthly Princes have because his power is highest For earthly Princes fetch all their power from him Omnes Reges terrae ab aâ—to suam habent potestatem All the Kings of the Earth have their power from an other as by Commission as our Prince hath in his title Dei gratia Angliae c. By the Grace of God of England c. Therefore he is ab aliquo from some other only God hath no commission but is in himselfe without a supreame He onely may command simply he hath no dependance of any either of Being or Power but all things depend on him The force of the reason is Psal 104. v. 29.30 When thou hidest thy face they are troubled when thou takest away their breath they die and turne againe to their dust When thou lettest thy breath goe forth they shall be made and thou shalt renew the face of the earth And when he looketh not on us but turneth away his face yea when he breatheth not on us we come to nothing There the Prophet saith that streames proceed from his countenance as beames to every creature and if any of them be stopped that creature that it should come to dieth And verse 30. that he is the onely breath of all the world and that his breathing on the creatures giveth life and at the drawing in of his breath all perish Now if we would imagine of any man in the world that with his looking on us could preserve our lives and looking off us could destroy that had our life at such an advantage certainely we must be marvellous ready to please him And yet such is our dependance on God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was as it hath two significations so it hath two uses in Scriptures significations First essence 2. The effect thereof 1. Use for his essence 2. To give effect to wit is essence Exod. 3.14 I am hath sent me to you He calleth himselfe I am Ero I shall be sent this And howsoever there be comparisons of him in time in respect of us yet in regard of his induring he is for ever without all time he is alwaies Ero shal be Revel 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am Alpha and Omega the beginning the ending saith the Lord which is which was and which is to come The Almighty The eternity of his essence even I am α Alpha and ω Omega the beginning and the ending which is which was which shall be Heb. 13.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same yesterday to day and the same for ever And this taketh from us the hope that we may have of earthly Princes A man if he hath offended against an earthly Prince either he may escape by going out of his Dominions or by out-living him but there is no hope of escaping out of the Lords Dominion Psalm 34 7. The Angell of the Lord is round about them that feare him and delivereth them He pitcheth his Tent round about us he compasseth us as in a circle If we runne from one end of the world to the other we are still in his Dominion he can fetch us from any place So in respect of God we can be in no place but he will be with us Amos 9.2 Though they dig into hell thence shall mine hand fet them though they climbe up into Heaven thence will I bring them downe and though they hide themselves in the top of Carmel I will search and take them out thence And though they hide themselves from my sight in the bottome of the Sea thence will I command the Serpent and I will bite them Obadiah vers 4. If we should flie up as high as the Eagle and build our nest among the Starres c. for height for depth Amos in the depth of the Sea nay if they should dig to hell Psalm 139.7 Secondly Psalm 139.7 to last longer then the Prince So in respect of Gods being we cannot out-last him The time is infinite for his Name is Ero shall be and he shall alwaies be Ero shall be in time Therefore we must needs obey Secondly of his truth in bringing to effect that which he promiseth us Exod. 6.3 God said that Abraham and the Patriarkes knew him by the Name of Almighty not by that Name of Iehovah as yet i. One that is as good as his word Yet then shall my night be turned to day It is plaine Genes 15.6 that Abraham beleeved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Iehovah and it was counted to him for righteousnesse And God saith vers 7. I am Jehovah that brought thee out of Vr c. Yet God saith to Moses that the Patriarkes knew him not by Iehovah but by Almighty To reconcile these places we must understand that by Iehovah is meant here the bringing to effect this generall promise So long as God maketh a promise so long is he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Lord or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God c. but when he hath brought it to passe then he is Iehovah So the Patriarkes knew him Iehovah by some particular promise as Abraham in the birth of Isaac Noah in the delivery from the deluge Lot in the delivery from the destruction of Sodome but they never knew him by the Name of Iehovah in bringing to passe the greatest and generall promise of Canaan In this sence Ezek. 5.13 Thus shall mine anger be accomplished and I will cause my wrath to cease in them and I will be comforted and they shall know that I the
Lord have spoken it in my zeale when I have accomplished my wrath in them Thou shalt bring thy judgement upon them and they shall know that thou art Iehovah 2. Title Thy God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy God This is the title of his jurisdiction to which title he hath claime in a double respect 1. Generall 2. Particular Generall Psal 148.5 6. For he spake the word and they were made he commanded and they were created He hath made them fast for ever and ever he hath given them a Law which shall not be broken So this jurisdiction is over every thing as it is a creature The creatures as they have their law so we see 2 Pet. 3. vers last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him be glory both now and for ever All the creatures have their rule from him Esay 1.2 Heare O Heavens and hearken O Earth for the Lord hath said I have nourished and brought up children but they have rebelled against me Deut. 32.1 Hearken O Heavens and I will speake and let the Earth heare my words The creatures of the Lord are called to beare witnesse against Israel that they were breakers of the Law of God But that law or jurisdiction being broken it gave occasion to the second namely the particular which is conditionall 1. God is our Iehovah by covenant Deut. 5. Heare O Israel the Lawes and Ordinances which I propose to you this day that you may learne them and take heed to observe them Audis sum Deus non audis non sum Deus hearest thou I am God hearest thou not I am not God Hereupon saith a Father Audias Deus sum ne audias Deus non sum If thou hearest I am God Ierem. 31.33 if thou dost not heare I am not God Ierem. 31.33 I will be their God and they shall be my people Meum and tuum are relatives But this shall be the covenant that I will make with the house of Israel after those daies saith the Lord I will put my Law in their inward parts and write it in their hearts and will be their God and they shall be my people He is ours and we are his so long as we keepe his Commandements Deut. 10.14 Behold Heaven and the Heaven of Heavens is the Lords thy Gods and the Earth with all that therein is 15. Yet the Lord hath set his delight in thy fathers to love them and did choose their seed after them even you above all people as appeareth this day In which words Moses telleth the children of Israel a strange thing Behold saith he the Heavens and the Heavens of Heavens is the Lords and the Earth with all therein and yet hath he separated thee from the rest even an handfull for so is the Church to make a covenant with thee And this is a marvellous strange mercy of God that when he will be described he will condescend to come into our description He rejecteth all his excellent titles that he might have of his most excellent creatures as the God of Heaven of Earth c. onely to have this his jurisdiction being so vile in nature and so wicked in our workes which is a great argument of his goodnesse to us ward Heb. 11.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But now they desire a better Countrey that is an heavenly wherefore God is not ashamed to be called their God for he hath prepared for them a City God was not ashamed to be called their God And as one saith very well Conjunxit utilitatem tuam cum gloria sua He hath joyned thy commodity with his own glory So he might better have said Conjunxit gloriam suam cum gloria tua He hath joyned his owne glory with thy glory So will that be verified Psal 144.15 Happy are the people that be in such a case yea blessed are the people that have the Lord for their God Blessed are the people that have the Lord for their God 3. Which brought thee out of the Land of Egypt 3. Title c. A title from the last act he did but yet it serveth for a proofe of both the former in two points 1. By their estate in the house of thraldome Their estate was miserable they were servants in the servilest worke that could be they were put to the Furnace to make Bricke Exod. 5. They were in servitude unto their enemies yea to cruell enemies yea in servitude not to be rewarded but to be punished daily They were compelled to worke and yet they had no instrument provided for them for their worke they were faine also to gather their owne straw By his contemptible creatures that the delivery might be more strange and yet nothing of their tale of Bricke that they made before when they had their straw gathered them was diminished They had their children drowned before their eyes every day 2. The delivery with a mighty hand and stretched-out arme out of Egypt most strange in drowning Pharaoh and all his host by a most contemptible creature in the red Sea His two first titles have alwaies stood this last in respect of his last noble act it hath alwaies beene altered First after the worke of his creation he was called God the Creator of Heaven and Earth Secondly after the flood he was called Iah paean i. as was among the heathen Io paean Dominus dispersor aquarum The Lord that scatereth about commandeth the waters To the daies of Abraham 3. Genes 15.7 I am the Lord that brought thee out of Vr of the Chaldees to the time of Moses In his time Exod. 3.6 The God of Abraham Isaac and Jacob till the delivery out of Egypt here The Lord thy God which brought thee out of the Land of Egypt out of the house of bondage Ierem. 16.14 When God should deliver them from the captivity of the North it is said that the other title should perish and it should be said The Lord that delivered us out of the captivity of Babylon and this lasted till the daies of Christ The last is prophecied of Ierem. c. 23. v. 6. Jehovah justitia nostra God our righteousnesse 1 Cor. 1.30 For Christ is become to us righteousnesse Gal. 1.8 The Father of Christ Now this great benefit being not full six weekes before the delivery of the law it must needs sticke greatly in their minds and now they being in the wildernesse where they were wholy to depend on the safegard of God so that in regard of Memoria recentis beneficii spe◠jamjam futuri the memory of a new received mercy and the hope of a future as also the place where they could rest nothing on themselves that was both a fit time and place to give the law in So that seeing the Law could not well be given in Egypt for they had evill will to goe thence nor in Canaan for there they murmured against God it was most fitly given here For their delivery was not that they should be
head so there is a fleeting hope when a man thinkes he hopeth and doth not it may be tried thus 1. The first is Hezekiah his signe 2 King 20.3 when he was in the time of his sicknesse he prayed Remember Lord I pray thee how in my prosperity I have walked with an upright heart c. this is a signe that our hope is good this maketh us cheerefull that in the time of affliction and danger we may say that we have beene mindfull of him in our prosperity 2. The second is Saint Iohns signe 1 Iohn 3.3 it is a purger not like the presumers hope which is a very sinke to receive and maintaine whatsoever corruption our hands our eyes our hearts or any other member hath But it must be resident in the conscience So the Fathers say that conscientia est custos spei conscience is the preserver of hope and if that be cleane kept then our hope is true if not then there is no true hope 3. The third is of David Psal 37.3 hope thou in the Lord and be doing good The Heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labour the husband of hope there is hope the harlot and hope the married woman we shall know hope the wife from hope the harlot by her husband for she is alwayes with her husband Psal 4.5 sacrificate sacrificium justitiae sperate in Domino offer the Sacrifice of righteousnesse and put your trust in the Lord there must be a travelling and striving to doe good 4. The fourth is Rom. 5.3 And not so onely but we rejoyce in our afflictions knowing that affliction worketh patience and Esa 33.15 there must be tribulation to bring a proofe of our hope in sileâ—tio spe erit fortitudo vestra in quietnesse and in confidence shall be your strength Such as we are in adversity such we are in deed such as our hope was in adversity such it is if you faint in adversity thy hope is fainting and thererefore the heathen call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tribulation the bud or blossome of hope which you must passe through if that be not nipt there will be fruit of it otherwise if it bring forth no fruit it is spurium vitulamen a bastard joy The 6. rule for the provoking of it in others Rule â— not onely to have it in our selves but as Psal 40.3 that many may see it and feare and trust in the Lord and as it is Psal 62.8 that all the nations may put their trust in him so farre as it is possible and Psal 115.9 that the house of Israel 10. the house of Aaron 11. and all that feare the Lord may trust in him An encouragement endeavour thereto Ps 51.13 Davids promise to the wicked to sinners that he would teach them to hope and Ps 75.5 to the presumers that he would plainly tell them that they should not be so foolish so mad and set up their horne Invocation The necessity and use of prayer VNto every affection there is an action as the action of faith is hope so the action of hope is prayer spei operatio oratio so to come backe againe as the fruit of faith is hope and of hope prayer and as the property of hope is prayer Interpres spei oratiâ— so the property of prayer is to be interpres spei to make plaine the desire of the hope conceived In which respect as the Articles of our faith are summa credendorum the summe of our beliefe and the Law summa agendorum the summe of our actions so the Lords prayer is summa sperandorum the summe of our hope for the soule of man by considering and beleeving the judgments of God being humble and brought downe to the dust and as it were dead and buried by it hath some life againe put into it by conceiving an hope in his mercy for which mercy wee must goe to God and Prayer becommeth suiter for it Aug. Precibus non passibus itur ad Deum therefore that hope may be made pertaker of her object â— mercy we must know that Psal 13.5 mercy is of God And not onely prayer of words with the lips but it must be from the heart that it may ascend Austin writes on the 66. Psal ut descendat miseratio ascendat oratio that mercy may descend prayer must ascend and so there shall be a blessed exchange betweene our prayer and his mercy When we speake of prayer lest there should be an errour it is not to be conceived that the intreaty is made concerning that prayer in the Congregation which with lips and outward gesture we deliver such prayer Hosea 14.3 calleth vitulum labiorum the sacrifice of our lips that commeth not into the compasse of the first Commandement which is only inward but in the 1 Cor. 14.15 Orabo spiritu orabo mente I will pray with the spirit and I will pray with the understanding also * * * The growing of the inward man when the spirit commeth to God which howsoever it be not heard of men by the outward eare how vehement it is yet we know it hath its effect with God for so Exod. 14.15 we read that Moses made so fervent intercession to God though there be no mention nor signe of any word he spake yet the Lord saith Why cryest thou thus unto mee So that this being the especiall part and the soule of every prayer to God without this inward prayer the lips prevaile not as Matth. 15.8 there is a drawing neere with the lippes Matth. 7.21 a doubling of Lord Lord it prevaileth nothing neither will it gaine him the Kingdome of Heaven And therefore Aug. Hoc negotium plus gemitibus constat quam sermonibus the worke of prayer consists more in grievance than words And Rom. 8.26 The spirit groaneth for us with sighs inenarrable as Esay 38.3 And so conceiving of it as of an inward oblation or speech of soule to God then whether it be of persons without the Church as Act. 10.2 of Cornelius or of those that are within the Church and have cast themselves out of Gods favour by their sinnes and so as Psal 130.1 be in the depth whether it be of an Heathen or of a sinner it is no lesse acceptable to God in substance though not in degree then the prayer of a just and righteous man Now the applying of this to Hope to the maine scope and end of it i. Gods glory as Psal 123.2 it pleaseth God by the Prophet to account it a speciall honour done to him that even as the servants eyes are alwaies on the hands of his Master and the eyes of the handmaiden are on the hands of her Mistresse so that our eyes should wait upon the Lord till he have mercy on us Or as Austin in his fifth Sermon de verbis Domini Magna est gloria Dei ut nos simus mendici God accounts it great glory done unto him when we become beggers
this maketh the full affirmative of this and is all one with that Deut. 6.4 or Deut. 10.20 onely there is not there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 him onely but by him is supplied and all by the same spirit The reasons were before touched the reasons why and the scope that we may say Soli Deo God onely can deliver us from evill only give us good therefore his alone is the glory honor et gloria glory be unto God alone as the Apostles and other holy men did in the end of their Epistles and Writings as in the end of the Epistle to the Romans of the second of Peter and the last of Iude and the reason Esa 42.8 because he will give his glory to none other his glory is indivisible If any will adde another he shall see the conditions 1 Sam. 7.3 If you seeke me onely then will I helpe you then you shall have helpe both of body and soule by me if others then as it is Iudg. 10.14 let them whom ye serve helpe you 2. Another is this that the name wherewith God is intituled of a Father and of a Master Mal. 1.6 of a King Psal 5.2 Hearken thou unto the voyce of my calling my King and my God of an Husband Hoseah 2.20 all these can be but one there is one Master one King one Father one Husband unlesse it be an adulterous wife Luke 16.13 you cannot serve God and Mammon to this Et you as one noteth very well may joyne any thing Matth. 6.24 it is impossible for any to serve two Masters so the same estate being of God were see the precept standeth on good ground that there must be no other God In a conjunction of two things 3. The third was touched before Esa 1.22 if you joyne any with him that is worse then he as he must needs be worse whosoever hee be then you abase him if there were any matchable with him then it were no abasing and therefore you shall see a continuall course in Scriptures Gen. 35.2 by the light of nature if you goe to Bethel and make an Altar to Iehovah you must put away other and strange Gods In the Law by the way of a Commandement Deut. 4.10 and by way of figure Deut. 22.9 there are all mixtures forbidden 1 King 18.21 there is a reconciling humour in us the Israelites they would halt betweene two opinions and please both God and Baal 2 King 17.41 against the Samaritans So these Nations served the Lord and served their Images also So did their children and their childrens childrenias did their fathers so doe they to this day and Zeph. 1.5 against them that would sweare by Iehovah and by Malchom with one breath Luke 16.13 No servant can serve two Masters for either he shall hate the one Sincere religion sincere affection and love the other or else he shall leane to the one and despise the other ye cannot serve God and Mammon 2 Cor. 6.14 there is a perpetuall enmity of this mixture of religion That thing that is commanded Mandatum 2 Cor. 1.12 1 Cor. 5.8 2 Cor. 1.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that in simplicity and godly sincerity and not with fleshly wisdome c. he alludeth to a figure that we must keepe our Passeover in azymis with unleavened bread that figure of bread he applieth to immixtion of religion there must be no mixture and there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that is here commanded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth a judging of such wares as have counterfeit with them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 synceritas favi mel syncerum and carrying of them into the Sunne and the Sunne-light must judge whether they be counterfeit or no. God saith he will seeke us with Lanternes This is synceritas mellis when there is nothing but pure hony and no waxe mingled with it such an affection in religion is called synceritas religionis This is in two respects 1. for the matter Luke 5.36 a joyning of old patches with new garments or putting new wine into old bottles making a corrupt religion to be an incorrupt and true religion Revel 18.6 the Whore of Babylon is said to have a mixt cup of a perfect mixture and in the Turkes religion there is a mixture of all paganisme for they worship Iupiter Minerva c. and they have a Temple dedicated to Minerva and of the Nestorians and of the Iewes and beside he hath added devises of his owne this for the matter We must be carefull to preserve our affection sincere 2. Now for the mixture of our affections that as our religion ought to be sincere so that we come sincerely to it that in regard of the quality that commeth of the mixture of hot and cold water which is luke warme Esa 28.20 reason of it the heart to a strait bed as Revel 3.16 they that are affected with this quality the Lord will cast them out i. such men as come unto him with a narrow heart that will not serve him in the full Latitude of religion but will be sharers for themselves apart though they be not wholly like them in Iohn 6.26 yet as he saith Esa 36.16 and Esa 28.15 Because ye have said we have made a covenant with death and with hell we are at agreement they are at league with death and hell if persecution come they will not shrinke if Iosiahs Statutes go down and if Omries come they are ready to receive them also Iam. 4.8 he calleth them homines duplici corde men of a double heart and Iam. 1.8 he giveth a reason because their affection is not sincere because of their inconstancie The other extreme is the defect you shall finde it Prov. 30.39 we must not be so affected as he that will blow till there come bloud Qui mungit nimium sanguinem elicit he that will have his nose too clean maketh it bleede that we must not desire purity in the Church so and in so much measure that while we seeke to make it too clean we make it bleed at the nose The meanes 1. There is no better thing then that Revel 3.15 of luke-warme Gods wish there is that we would resolve with our selves to be either hot or cold So we shall come to the cera syncera or mel syncerum that resolution must be for men stand wavering How much hee esteemeth it how long hee will esteeme it 2. When we are resolved and we say we will be hot then that wee come to our price Iob 28.13 if it be the truth it is said there is no price of it nor that it is to be found in the land of the living i. though we give our selves and all that we have yet we must set no price The Simile is taken from Merchants that at the end of their clothes and wares will set a marke of the lowest price that they will
the hand they will let him goe Quaecunque malo incobantur principio difficulter hono persiciuntur exitu God blesseth not the ends of those that come not in by the doote The Merceâ—â—â—y taâ—â—or Now the two other markes doe make a distinction againe For they that follow come in right but there is an abuse of it Therefore there is a thing called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Purpose 2 Tim. 3.10 O Timothy you know my purpose you know what you have to doe It is well expressed Phil. 2.20 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a naturall care as if there were some that had spuriam curam a bastard care And that germanam curam that naturall care one of the Fathers calleth zelum animarum a zeale of soules They that have not this purpose of heart John 10.13 be called mercenarii for they have no care of feeding Zach. 11.15 they are not instrumenta pastoris boni Inâ—irumâ—â—â—â— pâ—â—â—â—â—is stulti but stulei they are not the instruments of a good but a foolish Shepheard which the Fathers make forcipes mulclram a paire of Sheeres for the Fleece and a Paile for the Milke And so after whatsoever occasion befall that there come danger to the Flock for the soule they reward it not but when there is but the least danger of the wooll or milke then every one sumit instrument a pastoris stulti takes the instruments of a foolish Shepheard and bestirreth himselfe The Jewes call them such as draw neare to the Arke or Temple for the Corban for the offering box Mat. 15. they care not for the Law so the Corban speed well Abiathur of the offpring and posterity of Elie being a wicked man it is prophecied of him 1 Sam. 2. last that Elies posterity should stand thus affected they should come to some of the Priests desire a place to serve for a peece of bread and a peece of silver this was their end But Abiathar was displaced by Salomon and Zadok put in his room Christ Job 10. sheweth a way how this should be discovered For if there come a Wolf or fall Teacher with authority a persecutor they will flie to him And Acts 20.29 30. they will also become as bad as Wolves Heb. 13.17 the Apostle would have them marke the issue of their conversation Now this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or issue marreth all here for if the Wolfe come either he will give over Iohn 10.12 or worrie the flock too The Apostle saith that even of your selves shall rise men teaching perverse things So you see that whether he continue the care for his belly or degenerate into a Wolfe yet he hath his lawfull institution And this discerneth them that come in right but yet are Mercenary Now though this duty every minister ought to looke too yet quia obediendum est malo the people must obey an evill shepheard if it be not ad malum unto evill But this question is before Page 378. c. Come to the second that as care is to be had of their comming Mat. 22.12 in so of their abuse And that there is no abuse but where there is a duty it is plainely set downe Ezek. 34.3 that as the manner is now they did eate the fat and cloth themselves with the wooll and killed them that were fedde but the sheepe they feede not Where there is an abuse of a dutie and the duty here is of foure parts which may be subdivided into two The first they call Exemplum example it is here of Christ John 10.3 4. expressed by going before the sheepe And their manner was in the East countries they drave not their sheep before them but their sheep followed them More plainely 1 Tim. 4.12 he must be Typus that is such a thing as maketh a stampe upon the coine and the Iron that giveth the forme and impression to the money So it is used againe Tit. 2.3 and 1 Pet. 5.3 And it is Moses his order Deut. 33.8 first Thummim integrity of life then Urim learning and Num. 17.8 which is by way of figure it pleased God to make it a signe of Aarons calling that his rodde was virga fructifera a rod bearing fruit by which as by the fruits of the spirit good workes and vertues bee often meant So of Christ Acts 1.1 his order quae caepit Jesus 1. facere 2. docere first what he did and then what he taught and where it is ex professo handled 1 Tim. 3. Tit. 1. that he be exemplum unblameable that for manners he be not rebukeable So that is first that he be typus and that he may facere doe and then afterward that he may docere teach He may be exemplum an example two wayes First in himselfe Secondly in his Family 1 Tim. 3.4 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.2 without spot so there is a relation to Levit. 21.17 18.22 none of Aarons seed if he were mishapen or had a blemish shall come neere to offer the sacrifices of the Lord made by fire That is it that the Apostle saith here If he have any notorious sinne or crime for he speaketh not of inward crimes but of outward onely of such as may be laid to a mans charge he may not take on him this Fatherhood the reason is because 2 Cor. 6.3 there must no offence be given to the weak to thinke that they may doe so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the Ministery be not blamed that there might be no slander no Momus no slander for the adversary to laugh at For the taking away of these slanders according to the Apostles interpretation 2 Cor. 8.20 we must beware of all things which comprehend occasionem scandali occasion of scandall This was the Apostles care concerning the almes that should be carryed to the poore brethren in Jerusalem he would not meddle with it except he had another to goe with him because he would be without blame least some should suspect him of defrauding because he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 provide for honest things before God and men He would not give the adversary occasion to speak evill of him so John 4.27 when the Disciples found Christ talking with a Woman they marvelled shewing that it was not his custome Hee eschewed as much as might be all occasions of slanderous suspitions Thus of the Genus Now of the Species foure and the soure opposite vertues which he must have in himselfe The first is that he be Tit. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 temperate and 1 Tim. 3.2 opposite to this is non habere unam uxorem not to be content with one Wife onely So continencie or single life is the vertue Secondly 1 Tim. 3.2 3. the vertue opposed vers 2. Sober for his dyet opposed vers 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transiens ad vinum sitting by the Wine for the lust of the body and the pleasure of the taste they must be in this order
of God is to account him glorious so that when we pray Hallowed be thy Name our desire is that Gods name which is holy of it selfe may be so accounted of us and be holily used by us And whereas he saith not glorificetur or magnificetur nomen tuum glorified or magnified by thy Name but sanctificetur hallowed or sanctified be thy Name it is to the end that we receiving the sanctification of Gods spirit might have a holy regard of his Name for things may be accounted great and glorious by those which are accounted neither great nor glorious but sanctificetur cannot come from any persons that are prophane but onely such persons as are holy therefore the Angels in heaven cry not Glorious Glorious but Holy Holy Holy Esay 6. The title that Aaron ware upon his breast was not Glory but Holinesse unto the Lord Exod. 28. And the foure beasts ceased not to cry day and night Holy Holy Holy Lord God Almighty Rev. 4.8 The duties which pertaine to the sanctifying of Gods name are two First that against which we do Deprecari or pray to be removed secondly that for which wee do pray or desire to be granted First wee are to pray that we may not use the name of God which is Wonderfull and Holy either contemptuously to Magicke or cursing or negligently abuse it upon any slight occasion because that holy things are to be separated from a common use and are not to be used but when necessity requireth We see by experience that the holy name of God hath not that reverence which it ought to have and therefore the persons which do take it in vaine do oftentimes pull upon themselves the plagues and vengeance of God by that sinne for God doth in justice punish such offenders not because the name of God can receive any pollution by mens default but because we doe quantum in nobis est as farre as in us lyeth pollute the holy name of God even as hee that looketh after a woman to lust after her hath already committed the sinne of uncleannesse although she be not a whit the lesse chaste for his lust Mat. 5. The Heathen faile in this duty because they do appropriate the name of God to foure-footed beasts Rom. 1.23 And change the glory of God who is incorruptible into the similitude of mortall man The Jew sinneth because he contemnes the name of JESUS which is a name above all names Phil. 2. and despiseth the name of CHRIST the preciousnesse whereof appeareth herein by that that it is Oleum effusum an ointment powred out Cant. 1. But as we are to pray against the contemptuous abuse of Gods name so we are to pray that we do not negligently or carelesly use it without that reverent estimation and regard that is due to it that we tread not under feete the Sonne of God nor account of the blood of the Testament whereby we are fanctified as a common thing Heb. 10.29 Secondly Moses and Aaron were debarred from entring into the land of Canaan not because they polluted Gods name but for that they did not sanctifie the Lord among the children of Israel at the waters of strife Deut. 32.51 Therefore as we pray against the contempt and negligent use of Gods name so we must pray that we may have a due regard of it First that we sanctifie Gods name in our hearts 1 Pet. 3. Secondly we must not use the name of God with our tongues but seriously and therefore we are forbidden to take it in vain in the third Commandement Thirdly in all our actions we must not begin any thing that is extraordinary but in the Name of the Lord that made heaven and earth Psal 124. and men must referre the end of them to the Glory of his name 1 Cor. 10. God whose name is called upon by us is holy and Christ of whom we are called Christians Act. 11. is holy therefore we must sanctifie God in our actions Neither do we pray that we our selves onely may sanctifie Gods name but that others also may do the same for Christ saith not Sanctisicemus let us sanctifie but Sanctificetur let thy name be sanctified This is it whereunto the Prophet exhorteth Laudate Dominum omnes Gentes Laudate Dominum omnes populi Psal 100. and Psal 117. Praise the Lord all yee Nations praise him all yee people that is for persons For places The Lords name be praysed from the rising of the Sunne to the going downe of the same Psal 113. Thirdly for the time Blessed be the name of the Lord from this time forth for evermore Psal 113. But because it cannot generally be sanctified except it be known we must desire that all may know God and pray with the Prophet Let thy way be knowne upon earth and thy saving health among all Nations Psal 67. Secondly not to know it only but cheerfully to go forward in the profession of Gods truth and in the worship of his name Thou hast multiplyed the people but not increased their joy Esay 9.2 But wee are to pray that as all Nations know his name so that they may so carry it and professe it as that the Heathen may not have occasion to say scoffingly Populus Dei est iste Ezek. 36.20 We must desire of God that all that professe his name may so carry themselves that for their sakes the name of God may not be evill spoken of among the Gentiles Rom. 2. But contrariwise that they may shine as lights in the world among a froward and crooked generation Phil. 2. That they may by their good workes stirre up all men to glorifie our heavenly Father Matth. 5. and by their good conversation without the word winne those that obey not the Word 1 Pet. 3.2 We are to desire that such as have not yet cared to performe this duty may now begin that such as have begun to sanctifie Gods name may goe forwards and that such as are fallen away from God and pollute that holy Name which sometimes they did highly esteeme may resipiscere that being renewed by repentance they may recover themselves out of Relapses that they may be of the society of Angels that cry continually Holy Holy Holy Esay 6. Rev. 4. We must be carefull not for our selves onely but for those over whom we have power that they may sanctifie Gods name and account it holy that the Heathen may not take occasion to pollute the holy name of the Lord saying Are these the people of the Lord but that while they behold our good conversation they may have occasion to say Verily God is in you 1 Cor. 14.1 Cor 14.25 Thirdly Tuum nomen thy name men are given generally to give a kind of honour to God but in the meane time they will have themselves honoured but here they are taught otherwise It is our duty to ascribe all glory to God Non nobis sed nomini tuo da gloriam Not unto us O Lord not unto us