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
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
saith that then shall be blacknesse of darknesse and that because as it is in Joel 3.15 The Sunne and the Moone shall be darkned and the Starres shall loose their light For the third namely 3. Thunder-claps Thunderclaps 2. Pet. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the day of the Lord will come as a Thiefe in the night in the which the Heavens shall passe away with a great noise and the elements shall melt with fervent heate the earth also and the workes that are therein shall be burnt up The beames of the earth shall cracke in pieces And no doubt the noyse of the Heavens passing away of the elements melting of the earth burning must needs be greater then a thunderclap That spectacle both to the eye and eare must needs be much more fearefull then this The effect of this last day not temporall for the other 4. Fire they had a remedy but for this they had none at all 4. For fire It was then but on one simple mountaine Sinai but here it shall be on all the earth this fire was but as the fire in the bush the bush was not a whit consumed by it no more was Sinai by it But our God Heb. 12. v. last is himselfe a consuming fire and such Revel 19.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And her smoke rose up for ever and ever As it shall inflict on us paines for ever so the smoke of it shall ascend forever 5. Earthquake and the flame never be quenched 5. For the shaking of the earth this shall passe that there one mountaine quaked but here both Heaven Earth shall shake Heb. 12.26 27. Whose voice then shooke the earth but now he hath promised saying yet once more I shake not the earth onely but also heaven c. So as that there shall be a manifest moving of them Hag. 2.7 Yet a little while I will shake the Heavens and the Earth the Sea and dry Land Whereas this hill standeth stil as it did before 6. Sound of Trumpet in the wildernesse 6. For the sound of the Trumpet that pierced the eares of the living this shall raise up the dead also Here shall be the Trump of the Archangell That removed not the mount nor the wildernesse but here shall be such a sound that it shal raise the dead And as we compare the circumstances of both so may we compare the effects of both The giving made Moses to shake and tremble but at the requiring againe of it as it is 1 Pet. 4.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if the righteous scarcely be saved where shall the ungodly and the sinner appeare There shall be a like trembling of all For Justus vix servabitur the righteous scarce shall be saved And as for the unjust they shall smite their knees together and shall cry to the mountaines though in vaine for they cannot be heard to fall on them and to cover them from the face of the just judge Apoc. 6.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And they said to the mountaines and rockes fall on us and hide us from the face of him that sitteth on the Throne and from the wrath of the Lambe So that thus we see by way of comparison that the delivery did in some part answer the requiring of it but the terriblenesse of that day cannot be expressed Let us therefore say as the people to Moses Lord let us heare the ministerie of man Hebr. 12.28 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore we receiving a Kingdome which cannot be moved Let us have grace whereby we may serve God with reverence and godlinesse for Deut. 33.2 The Lord came from Sinai and rose up from Seir unto them and appeared clearely from mount Paran and he came with 10000. of Saints and at his right hand a fiery law for them No doubt when Christ commeth from Heaven he shall bring with him a fiery law executed with fire and brimstone And thus much for the preparation The use and end of the Law 4. Circumstance THere is yet one thing to be considered namely the use or end of the law which shall be explained out of the circumstances of a proposition of the giving of the law The proposition is Heb. 7.19 Heb. 7.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the law made nothing perfect but the bringing in of a better hope by the which we draw nigh unto God The end of the law bringeth two uses 1. It bringeth us to know perfection it selfe 2. It leadeth us to a better thing it is our schoolemaster to Christ 1. For the first though it be a law that carrieth with it the marke of the Law-giver as Solons lawes a marke of their giver to wit mildnesse and Dracoes lawes cruelty and stubbornnesse And that it is Mandatum sanctum a holy commandement in respect of the duties to God Justum just in respect of the duties to other men bonum good in respect of our selves Rom. 7.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherefore the Law is holy and the Commandement holy and just and good yet by occasion of transgression and infection it bringeth no perfection with it as may be shewed out of the circumstances 1. Of the place a waste and barren Wildernesse that yeelded no fruit which signifieth that the law should be so barren that it should not yeeld so much as one soule to God Legem non perficere è circumstantiis legis cum traderetur 1. á loco That the law bringeth no perfection appeares from the circumstances of the law when it was delivered 1. From the place Secondly this Agar Galat. 4.25 standeth in Arabia therefore it holdeth of Ishmael the sonne of Agar the bond-woman And the effect and right of bond-men is to be cast out with their children and not to receive the inheritance due to Isaac so those that thinke to bring forth fruit of their owne righteousnesse they are as Ishmael which was borne by nature and not by promise not as Isaac whose birth was supernaturall not consisting in the likenesse of the parents but in the promise and the inheritance is by promise therefore the children of the law because they cannot be perfected by it are to be cast out with their mother Those that seeke to bring forth fruit by their owne nature must be cast forth for the inheritance is not by nature but by promise 3. Againe this mountaine namely Sinai none might ascend into none might touch it but the condition of the Gospell is contrary Sion the hill of grace must be gone up to and many have ascended it Esay 2.3 And many people shall goe and say come and let us goe up into the mountaine of the Lord to the house of the God of Iacob and he will teach us his waies and we will walke in his paths For the law shall goe forth of Sion and the Word of the Lord from Jerusalem Salvation is from Sion the Law unperfect before it was perfectly delivered 2. A
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
Joshuah both the Sunne and Moone stood still For putting to flight of earthly powers Exod. 17.11 When Moses held up his hands Israel prevailed but when he let his hand downe Amaleck prevailed The examples be infinite but these seeme lesse because it hath power on spirituall powers on death and hell on death Esay 38.5 in Hezekiah I have heard thy prayer and seene thy teares behold I will adde to thy daies 15. yeares on hell Mat. 17.21 the Apostles being to deale with strong devils and being not able through their unbeliefe to cast them out Christ saith to them This kind goeth not out but by prayer and fasting But that that drowneth all is that in Exod. 32.10 where there was no violence done of Moses but he onely gave himselfe to prayer and yet we see a strange speech of God Dimitte me let mee alone as that violence had beene done him and he had beene mastered by Moses his prayer and if it be able so to worke on God much more will it prevaile in every thing else And this is for the necessity and use of Prayer The promises made unto prayer Now for the Commandement but first we will consider as it standeth on Gods behalfe both how willing he is and what promises he hath made to it True it is as it is in Gen. 18.27 as Abraham spake of himselfe so wee being nothing but a handfull of dust and ashes it were infinite presumption once to presume to speake to him being so excellent a God without his warrant and promise therefore Gen. 32. Jacobs prayer to God 1 King 8. Solomons prayer for a piece of earth to speake they fence themselves with a promise whereupon one saith non mea praesumptione sed tua promissione For the promise and for the Commandement we spake before Psal 50.15 Call upon mee in the time of trouble so will I heare thee and thou shalt praise mee He commandeth it with abjecting externall sacrifices so Joel 2.32 But whosoever shall call on the name of the Lord shall be saved For in mount Sion and in Jerusalem shall be deliuerance as the Lord hath said and in the remnant whom the Lord shall call alleaged also Act. 2.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And it shall come to passe that whosoever shall call on the name of the Lord shall be saved As on the other side Jer. 10.25 the curse of God is on all those that call not on him There is nothing can be more required then that Ps 91.15 God saith He shall call upon me I will heare him deliver him and save him But the joyning together of those two places Mat. 7.7 Petite dabitur vobis Aske and it shall be given unto you and Joh. 16.23 wherein the one place i. Mat. 7.8 is Omnis qui petit accipit Every one that asketh receiveth and in the other Quaecunque petieritis à patre meo in nomine meo dabuntur vobis Whatsoever you shall aske the Father in my name he shall give it you This is very much there can no more be required then these that omnis qui petit accipit and quaecunque petitis accipietis But we will expound it after And as he is ready to promise so he is ready to performe But that is the strangest Esay 65.24 Etiam antequam invocaveritis before ye pray I will heare you so ready is hee on his part And to testifie this indeed Exod. 30.6 in the Law hee erecteth a Mercy seat or if first Esay 56.7 he causeth a Temple and that he giveth this name as of the speciall exercise The house of Prayer and 1 King 8.41 it is for the stranger also Esdr 7.3 so defined by the King the house of the God of heaven and in this he sets a Mercie seat before which in the 7. v. are Priests and Levites and Singers and Nethimins and the 1. part of the service Incense often as Psal 141.2 interpreted Prayer and that in the time of the Law And so is it meant Luk. 1.10 that the people without were at their prayers while the Priest within was at the Altar at the typicall worship i. burning of incense And proportionable to this is that Heb. 4.16 that God as here he hath set a seat of mercie so in heaven he hath set up a Throne of grace from whence si ascendat oratio descendet gratia if prayer ascend gtace shall descend Now because we our selves have no accesse unto it therefore Rom. 5.2 order is taken that wee should have accesse per alium by another he Heb. 7.26 that was Heb. 5.7 in his flesh and offered up prayers and supplications with strong crying and teares not onely for his Apostles but also for all that beleeve in him Joh. 17.20 and not onely then but now also Rom. 8.34 He maketh still intercession for us and his intercession is from himselfe not from another but Revel 8.3 he is figured by an Angell where the prayers of the godly are received by the Angell and there is incense put into them to season them withall that the smell of them may be acceptable to the Lord and then offereth them up to his Father so he not onely prayeth himselfe but maketh our prayers accepted of God and therefore Revel 1.6 every one shall be a Priest to God and every priest must offer sacrifice and there is no other sacrifice in the new Testament but praise and thansgiving so he hath promised Zach. 12.10 spiritum gratiae the spirit of grace and that is accomplished Gal. 4.6 because yee are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father And Rom. 8.26 We have not any power to call upon God neither do we know what to pray for or how to pray but the Spirit asketh for us with sighes and groanes that cannot be expressed therefore there can be nothing required but we shall have it Thus we see that all is performed on Gods behalfe Now to the duty The duty of Pâ—aâ—er commanded The duty commanded it is of two sorts but first in gererall Invocation containeth them both so Hilary and Austin 59. Epâ—st taketh Invocation We understand it by these two things the first is Psal 25.1 a lifting up of our soule i. a sixing of our minde on God who is the author and giver of all good secondly as Psal 6â— 8 a pouring out of our hearts i. a full declaration of our desire and that we require Psal 142.2 expounded to be our thoughts and meditation These two in generall concurre to the making of Invocation This Invocation as it is 1 Tim. 2.1 doth receive a fourfold division for it is divided into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deprecation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pâ—eâ—aâ—ion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thanksgiving The first we may divide into Prayer Thanksgiving The other three are thus divided prayer is made either for Our selves Others 〈◊〉 〈◊〉 〈◊〉
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.
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