The Honor of Gods House, Chapter 8

The Honor of Gods House · Chapter 8

p. 51CHAP. VIII. Touching ſome additions to illuſtrate ſome former paſſages, and give ſatisfaction in the uſe of a day to God, a place for God, and his bleſſed Name to be adored above all names.

IGnorance of antiquitie breeds the errours of noveltie, Its a readie, but a moſt rude anſwere to an argument from authoritie, I care not a button for a Father, I feare not to finde the forme of Gods ſervice better in I.C. and T.C. then in holy Ignatius which lived in the times of the Apoſtles. Liturgies they like not, all their learning lyes in themſelves, and they are able in publique to publiſh the forme of prayer before they have made it, and if it were not new in the motion of their own private ſpirits, it would ſpend it ſelfe and languiſh in the dead letter of a publick and common practiſed pattern.

For Doctrine and Diſcipline they will truſt nothing but the Scriptures, and by them they will be tried, but then they muſt expound them by their private interpretation, leſt the publique prove poyſoned with humane inventions. Thus wee condemne, and then contemne, judge, and then deſpiſe our betters, For my part, I eſteem one bleſſed Ignatius above all moderne Writers for my warrant in the ſervice and ſocietie of the Saints, If they ſhould all ſet themſelves againſt him in the government of the Church by Biſhops, Prieſts, and Deacons, and the communion of the people with them at the holy Altar, I p. 52had rather reſt upon him for a conſtant and ocular witneſſe, then wreſt and wring all to the new forme of this laſt age.

The Acts of the Apoſtles may be an hiſtorie of the Churches plantation for ſome twenty yeares, but Saint Iohn, that ſaw Churches planted and eſtabliſhed, might well ſay more, and ſet down the exact pattern in his Prophecie written thirty or forty years afterwards, and bleſſed Ignatius living with Saint Iohn, might ſpeake that plainly which Saint Iohn expreſſed myſtically, yet by his alluſion to the Church of the Iewes, might let us ſee our ſurrogation into their place, and caſt the forme after that faſhion, then the which there could not be a better, ſetting apart the types which were fulfilled in Chriſt, for beſides them, we might ſerve God upon our holy dayes, as they did upon theirs, in our holy places, as they did in …heirs.

Saint John reſembled our place of Majeſtie by theirs, our place of Miniſtery by theirs, our place of Auditory by theirs. They kept one day in a week, ſo do we, they kept Feaſts and Feſtivals, ſo doe we, as Eaſter, Pentecoſt, the Nativitie of Chriſt, &c. We are Chriſtians in that wherin they were Iews, and ſhew that their ſhadows are converted into perfect light, Revel. 12.1. we have that under our feet which was the crown of their head, and that upon our whole bodie which they looked for. The Sun the Embleme of our Church, and the meaſure of our time and ſervice. Their Feaſts were all lunary, ours ſolarie, and moneths in Saint Iohn are appoſed to days and yeers, Revel. 11.23. & 12.6.14. & 13.5. and makes the diſtinction betweene a true and falſe company of Chriſtians.

I ſay the Sunne is a great ceremony in the Chriſtian Church, and ſo is the Eaſt where it riſeth, as may be ſeen in the ſolemnitie of Baptiſme, which Saint Peter mentioneth, 1 Pet. 3.21. Baptiſme is the interrogation of a good p. 53conſcience, and ſaveth the Church from the floud of Apoſtacie, as Noahs Arke did eight perſons from drowning, Revel. 7.1. The foure Winds that ſhake the foure corners of the earth are barbarous wars, ſometimes compared to great and mighty waters, ſometimes to terrible and tempeſtuous windes, theſe caſt downe Kingdomes, and cauſe confuſion, and there is nothing that can ſtand theſe blaſts but the ſealed ſocietie, and Baptiſme well underſtood, will reach the meaning, as being both the ſeale of our ſervice and ſafety with God, if we keepe it, it will keepe us, and bind as well God to us for ſafetie, as it binds us to him in a ſervice as a maſter.

The making of our vow in Baptiſme, is wonderfull ſolemne, if wee ſearch out the ceremonies of ſpeaking and ſtanding at the Font or Fountaine to be baptized. The interrogation is Saint Peters expreſſion, and it was made to the conſcience of the believer, abrenuncias? abrenuncio. Credis? Credo, more largely thus in the anſwere of the party to be baptized, foreign, &c. I disband my ſelfe from thee (O Satan) and from all thy Angels Autors of Idolatry, & I do bid a farewell foreign, &c. to all thy mediators for me to thee, as a deceitfull God, and I utterly abhorre all thy pomps and vaine ſervices, &c. Hereby the way underſtand how our Ancients made Pagan Playes, the renunciation of Baptiſme, and moſt damnable to all Chriſtians, becauſe they were ſervices to the dead, and helliſh honours to the infernall fiends, foes to Chriſt Ieſus, and furtherers of all Idolatry againſt him. The Chriſtians abrenunciation ſhould be remembred as the feale of his ſervice and ſafety, if hee returne againe to falſe Mediatours, hee loſeth the benefit of his Baptiſme, and becomes, as it were another mans ſervant, and ſeeks ſafety from another maſter.

Having made his renunciation, he begins again, and ſayes foreign. I binde my ſelfe, and binde my ſelfe p. 54for ever to thee, ô Chriſt, as my ſole Redeemer and Mediatour, and will gaine God, or go to God by no other, but thy ſelfe, and I believe, &c. reade but the Churches Catechiſme, and the Churches Baptiſme, and wee ſhall finde Saint Peters interrogation, and the anſwere of a good conſcience made by the party to be baptized.

The ſtanding will ſtirre more the coals of contention, but I cannot helpe it, to relate to a reaſonable man, what may well be received. In the abrenunciation of the Devill, the partie was to look the Devill in the face, and ſet it Weſtward towards the Devils throne, or his Idoll and Altar, and teſtifie his defiance, and departure from him, and to ſpit at him in token of great deteſtation, Fie, get thee hence, what have I to do with Idols, pomps and vanities of Satan? This ceremonie ended he turns his back upon the enemy, and looks into the Eaſt, and earneſtly vowes himſelfe to Chriſt, and from hence followes the ceremonie of prayer into the Eaſt, and placing the houſe of Prayer ordinarily that way, and alſo placing the holy Table in the Eaſt end, and making that the Sanctuary. The whole Tabernacle and Temple ſtood in the mi…ſt of the people of Iſrael: But when they entred the Courts, the Court of Majeſtie in both places was in the Weſt. The Church is Gods throne in generall, as was the Temple & Tabernac…, and Gods peopled well about it, as Iſrael did, both in the Wilderneſſe, and the Land of Canaan: But the ſpeciall throne in the Church is the holy Table where we have our perfecteſt communion with God, It begins in Baptiſme, ends in the Lords Supper, and they are the beſt Saints that are admitted unto it, ſome reaſon there is of all that is ſaid from the diſtinction of times, The Iewes and Gentiles before Chriſt by their looking into the Weſt profeſſed the darkneſſe of their dayes: we by looking into the Eaſt, profeſſe our times to be light.

Its ſmall wiſdom to multiply needleſſe queſtions, and p. 55as great wiſdome to anſwer them that be profitable, To ſatisfie the weak & the wiſe alike is impoſſible, & whiles one man cryes one thing, and ſome another, the greater part know not what they doe, or wherefore they come together.

It hath often beene checked in Preachers to ſpeake of needleſſe matters, but ſhall that be needleſſe, which the times make neceſſary? let them aske no queſtions, & raiſe no quarrels, with our Church and wee ſhall count it needleſſe to contend with them, that are convicted both of our faith and order, the only two things in Saint Pauls greateſt joy, Coloſ. 2.5. we ſhould be glad to preach nothing but faith and the fruits of faith working by charity for ſalvation, but there is a neceſſitie to preach for order, when they that profeſſe to be children of our Church, nevertheleſſe appoſe her holy Orders. This my addition is not to purſue but pacifie the quarrell. Its my dutie to ſtand for the Church, and perſwade with all the members to be of one minde and mouth.

He that ſayes to mee, why is one place more holy then another? I may ſay to him, and why is one day more holy then another? Shall Saint Paul reſolve us in one word, upon one ground, for one end, Rom. 14.5, 6. Eſtimation makes the diſtinction, fulneſſe of knowledge muſt warrant it, and the glory of the Lord Ieſus muſt be the end of it. In Religion every day is alike to a Chriſtian that will not be a Iew, and one day is above another to a Chriſtian that will not be prophane, Hee that keeps no day to the Lord, gives him thanks that hee is not bound to keepe it, either as a Iew in yearely monethly, or weekly dayes, for the Apoſtle abſolves a Chriſtian from all dayes, Coloſ. 2.16. and makes the obſervation of them to fruſtrate the Goſpel, Gal. 4.10, 11.

I ſay further, or to keepe it as a Chriſtian Iew, that is, to except as ſome doe the weekly Sabbath, and ſay by p. 56Sabbath dayes, Col. 2.16. is meant yearly, but not of the weekly Sabbath, this is prejudice to Chriſtian Religion, that brings full freedome firſt to make all dayes alike before a Chriſtian can make his choice of any day, There muſt in this point be a full abrogation of the law of days, before a Chriſtian be able to obſerve any other day to the Lord. Eſtimation of dayes with fulneſſe of knowledge to the glory of Chriſt is firſt to keep no day againſt him, and then to keep any with thankfulneſſe for him that hath redeemed us from the bondage of the Law, Our dutie is to ſerve him, and our freedome to make choice of ſuch dayes as may be eſteemed to his glory, not only the Lords day in every weeke, but all other dayes eſteemed by Chriſtians above others to the honour of him whoſe ſervants they profeſſed themſelves. He that eſteemeth one day above another may be a Iew, and obſtinate in his ignorance, yet a good Chriſtian that holds all dayes alike in the fulneſſe of perſwaſion, may likewiſe in the ſame hold one day above another, and give God glory in both, yea, greater then hee that is intangled either to prophane a day that is lawfully commanded, or to be ſuperſtitious in keeping one of his owne will, and ſay it is commanded, when he cannot prove it but upon the ground of his own imagination.

The fourth Commandement once commanded the ſeventh day in expreſſe words, but never the firſt in the like termes, it alwayes commandeth the duty of a holy day, and when all dayes are alike it ceaſeth not to command the duties of a holiday, which are to be obſerved according to the determination which God hath left to the Chriſtian Church, which hath made the firſt day of the week above all other dayes, what adviſe he gave the Apoſtles to begin it, we read not, their example is warrantable upon two grounds. Firſt, becauſe Chriſt made all dayes alike, and therefore they had libertie to chooſe. p. 57Secondly, becauſe he made it lawfull to eſteeme one day above another, and the aſſignment hath been to the firſt day, and it were a ſinne either to denie the firſt as a Iew, or neglect the ſecond as a prophane perſon.

I will conclude with the Apoſtle. Who, Gal, 4.10. in a full enumeration confirmes our point in hand, and takes away time as our Saviour takes away place, Iohn 4.21, 22. for they are holy alike, and common alike, ſo that a man would admire what they meane that plead holineſſe of time, and implead holineſſe of place. If God be no where to be worſhipped, hee is to be worſhipped at no time, for the ſolemitie of the one inferres the ſolemnity of the other, and the nullitie of the one the nullitie of the other.

Time and place are but elements of Religion, and in themſelves weake and beggarly, and commonly the weakeſt deſire them, and ſee not their bondage. God knowes how to begin the A B C, but hee likes not men ſhould learn no further. He compares time with time, and tels the Galath…ans that once they knew not God, but did as it were kindle their owne fires, and compaſſe themſelves about with their owne ſparkles, walke in the light of this fire, warmed themſelves by theſe ſpeaks, and for reward of their bad ſervice might have lyen downe in ſorrow. Eſay 50.11. But God in merciemercy altered their condition to know God, and that which is more to be knowne of God, in obeying the voice of Chriſt to receive light in him, to truſt in his Name, and ſtay upon him as their God. To this all other things are darkneſſe, and yet as Philoſophere teach us, non dantur purae tenebrae, there is no p…e darkneſſe without ſome mixture of light.

Their ſervice and their ſeaſons wanted ſignification. Their ſervice unto them which by nature were no gods, teſtified of a duty done to an undue object, him whom p. 58you ignorantly worſhip (ſaith Sa… Paul) I declare un…o you, Acts 17.23. Their ſeaſons were now out of reaſon, and eſpecially to mix themſelves with the Iews, and to obſerve their days, that is, their weekly Sabbath. Month…, that is, every new Moon. Times, that is, their three Feaſts of Eaſter, Pentecoſt; and Tabe…macles. Yeares, that is, every ſeventh yeare, and the Iubile. And here Saint Auguſtine muſt be a guide unto us, leſt wee take hold of time, and turn it quite from God. Contra Adamant. Manich. cap. 15. Nos quoque & dien… Dominis um & …n Paſcha ſoleuniter …e lebitam…, & quaſli… alias Ghriſticanas dierum feſt… …, ſe… … quo pertioneant, non temporae obſervamus, ſed quaeillis ſignificantur tem…: poribus. Wee keepe the Lords day and his Paſſeover ſolemnely, and all other Chriſtian Feſtivals, but yet …ee obſerve not times, but the things ſignified i… them, becauſe we underſtand the ends to which they are appointed. Chriſtians having libertie, uſe their time to his glory, to whom they owe themſelves, and as the Apoſtle… kept the Iewiſh Saboath, to gaine them by the opportunit… r…tie of the day. They kept alſo the … ordaiday in marvelous: equitie, to remember him that had redeemed them, and no man will deny that it is moſt equall that Ieſus Chriſt ſhould have ſuch a part of our time, … Creation move us to yeeld him the laſt day in the … Redemption will much move force … finde him … thy of the firſt.

Wedneſday and Friday are kept feſts, and the one is in memory of the treaſon of Iudas, which muſt be thought of, as ours, to humble us; for Iuda… could never have betrayed Chriſt, it our fins had not done it, and we cannot remember this but with deteſtation of ourſelves, and grieve that wee have done wrong to the moſt innocent, as well as the moſt holy God. Aperpet…all faſt would never expiate the evill, yet to remember it alwayes p. 59wayes and by the day to keepe it in memory is a duty no godly man will deny, and his ſervice that day may well be the Letanie, as very fit in many paſſages to excite the humble ſoule to lamentation. Friday is the memory of the curſe for our treaſon; no malediction had been upon our bleſſed Saviour, if wee had not laid it upon him, and ſinne, and Gods curſe, and all the cauſes of our lamentation, which as we muſt never forge…, ſo there will be reaſon found why the Church chooſeth dayes to remember them.

It is true that Saint Auguſtine tels us, wee obſerve not times as Iewes, and put Religion and confidence in a day, as i… we had done a great worke, and deeply meritorious with God. But we know there ſignifications, as the Lords day to remember his Refurrection: Feſtivall dayes, to rejoyce in the triumphs of his ſervants; and ſet their examples before us as pat ternes of pietie. Faſts to humble our ſelves for our ſinnes, and Gods curſes vponupon us, to feeke ſome ſpeciall bleſſing upon our ſelves, and ſuch Miniſters as the Church ordaineth for us, as the quatuor jejunia &c. Indeed wee make Ceremonies of ſubſtance, and ſubſtance of Ceremonies. Some ſtand for a day, as if it were all their religion. Others abhorre their ſignification as ſuperſtition, and little uſe is made of any thing to give God due glory. I wiſh Saint Auguſtines words were well remembred that Chriſtians obſerve not times, but their godly ſignification and holy uſe; and ſo I end for time.

The ſame libertie that is purchaſed for dayes, is alſo obtained for places. All places are alike to a Chriſtian, that is not a Iew, and one place is above another to a Chriſtian, that is not a profane perſon, and dare ſay the Church & Table are common when Gods people are not in them. The Temple is a type of Chriſt, and therfore p. 60but one Temple. Chriſt is come and hath made all places alike, and he were a Iew that would defend either the Tabernacle of Moſes, or Temple of Salomon to take away his comming, Iohn 4.21. Wee believe that the houre is come, that neither in Mount Gerizim nor Mount Sion, but every where God is to be ſerved, yet what place ſoever ſerves to record his name is above all other common places, and holds the Ancient diſtinction of places in reſpect of the perſons meeting, to wit, the throne of Majeſtie, the place of Miniſtery, and the place of auditory.

Neither let it ſeeme ſtrange that wee ſpeake of the Eaſt or of the Altar, for both are warrantable by better authoritie, then can be brought by him that is ſet to appoſe Solomons Temple, as the Tabernacle before it had all the honour in the Weſt, ſo had the moſt ancient Temples of the Gentiles, and both are worldly and beggerly rudiments of the times of darkneſſe, in compariſon of our times of light. A thing I could ſhew at large, but now I will limit my ſelfe to a few teſtimonies to declare. I ſpeak not without my betters.

Clemens Alexandrinus l. 7. p. 724. ſayes that, foreign. The moſt ancient Temples looked into the Weſt, and that a Chriſtian turning from ſuch Temples and their ſervice did foreign, &c. ſtand oppoſite to Idols, that is, with his face into the Eaſt. Hee firſt renounced the Idoll with his face into the Weſt, and then to ſignifie his converſion looked into the Eaſt, foreign, &c. was taught to turn into the Eaſt, It is plain that confeſſion of Faith, and the prayers of Faith were with faces into the Eaſt, foreign, &c. As light ſhines out of darkneſſe, &c. A Pagan looked into the Weſt the place of darkneſſe, ſo did the Iew upon the ſame reaſon, though not with the ſame Religion. The p. 61one is an Idolater, and confeſſeth blindneſſe, the other a true worſhipper, yet looking Weſtward for want of the Sunnes appearance, Satan is Gods Ape, and ſeeks in the Ceremony to abuſe God, yet may the Iew no more forſake the Weſt, then the Chriſtian the Eaſt, becauſe the Devill will be doing with both, Saint Hier. ad c. 6. Antor in myſteriis primum renunciamus eum qui in occideus …ſt, nobiſque moritur cum peccatis, & ſic verſi ad eràeutem, pactu… inimus cum Sole juſtitiae, & ei nos ſervituros eſſe permittimus, In the myſteries, firſt we renounce him that is in the Weſt, and dies to us with ſinne, and ſo turning to the Eaſt, we enter a covenant with the Sunne of righteouſneſſe, and promiſe that will we ſerve him. Dyoniſ. l. de Eecleſ. Hier. c. 2. ad occaſuminverſus Satanam abjurabis, rurſuſque ad ortum te converteris Deum confiteberis, being turned to the Weſt, thou ſhalt abjure Satan, and againe converted to the Eaſt, thou ſhal… acknowledge God, Ambr. cap. 2. De iis qui myſteriis initiantur, ad Orientem converteris, qui enim renuncia… diabolum ad Chriſtum convertitur, illum directa ceruit obtuitu, &c. Thou art turned to the Eaſt, for hee who renounceth the Devill is converted to Chriſt, and beholds him withdirect looke. Saint Iohn ſeemes to me to allude to this cuſtome. Revel. 7.2. The Angell aſconds from the Eaſt, to meet and embrace them, that looke towards him, and ſeale them with the ſafe tie of the Sacrament by which Chriſtians ſeale their ſervice unto him.

Saint Chryſoſtome calls Baptiſme foreign, the very word uſed by Saint Iohn, Saint Auguſt. calls it regium characterem, Nazian. foreign. Clem. Alex. foreign, and Saint Baſil explains it to the ſenſe of Saint Iohn, Niſi ſignatus ſit ſuper te vultus Domini niſi characterem in te agnoſcat Angelus, quomodo pro te pugnabit, aut ab inimic is vindicabit. Nicet as …choliaſtes, p. 62quin per eum conſignuti cujuſnam Domini ſim…s, agnoſcimin, at que a…ſidi…s; tuti conſervamur? Baptiſme is the …eale, and the Angell brings it from the Eaſt, and at … day the cuſtome is obſerved in the Church of …, by the witneſſes for children that firſt looke in to the Weſt, and then into the Eaſt.

For an Altar, foure arguments perſwade me in the Apoſtles words, to take it for the holy Table. Heb, 13.10. Firſt, it is that which Chriſtians have for their communion in oppoſidon to Iewer. Secondly, it is ſuch an Altar as we may be partakers of. Thirdly, this para king muſt be by earing, in oppoſition to their eating. Fourthly; this eating is ſacramentall, and a ſigne of Chriſt exhibited as their… was of Chriſt ſtill to be exhibited, and ſo the ſence is the ſame with partakers of a Table, 1. Cor. 10.21. in oppoſition to a Pagan Altar, for the Apoſtle compares Table with Table, and Altar with Altar, and is indifferent in the appellation, as the Holy Ghoſt is elſwhere, Ezek. 41.22. Mal. 17.

This becauſe it is the ſigne of our greateſt communion with Chriſt, is alſo the chiefe ſigne of his preſence, and ſerves to ſet forth the place of Majeſtie, All men have communion with Chriſt in the reſt of his Ordinances. All may come to the word, be prayed for, but in this only the faithfull are admitted, novices to be inſtructed, Penitents to be abſolved, and Petitioners not yet admitted, muſt all be gone when there comes the celebration of the Sacrament, and only the faithfull diſtinguiſhed from all the reſt, muſt draw neere to the holy Table, and take from it the holy Sacrament.

Say not, why be not the Pulpit, Font, Deske, &c. as holy, as the Table, you may receive a reaſon if you will from Gods more ſpeciall pretence, and our greateſt communion with Chriſt; Its the higheſt advancement a Chriſtian hath to be fed at Gods board, and with p. 63Gods very bod y… and I ſee no error to conclude as I have done, that the holy Table is Gods Throne firſt to ſignifie his Majeſtie, as being the Sanctuary and moſt holy place in the Church where it ſtandeth. It ſignifies likewiſe his preſence with his people, that though they ſee him not, with their bodily eyes, yet they may be aſſured by their faith to finde him where hee fixeth his throne, Chriſt is not abſent from his Church, no needs he a Vicar to ſupply his place, but hee give us good aſſurance of his preſence and by many teſtimonies tels us he is with as, and in nothing form … really as in his holy Sacrament.

Laſtly, for all the names of God they are alike to a Chriſtian, except he be… Iew and hold one name more ineffable then the reſt, and yet one narhe may be above another … a Chriſtian, excopt he will be prophane, and ſhew no reverence where hee hath the greateſt reaſon, firſt, from Chriſt himſelf that merit… a name, Secondly, from all creatur…, which ſhew it to be better then theirs. Thirdly, … ſelves, that have no name of, God that con…ins us and … one; which is Ieſu…. Fourthly, in reſpect of God who is beſt knowne to us by this name.

Firſt from merit, that Chriſt merits ſalvation for us, …, that hee merit …ought for himſelfe is denied by ſome, but in this the Scripture is more then mans authoritie, Phil. 2.9. Therfore becauſe he humbled himſelfe God … him a name …. 1…4. which he hath obtained as a Sonne, as a Saviour, as an heire, as a Redeemer, Heb. 2.9. Ye ſee … for ſuffering … with honour and glorie. That which I…ſus merits alone that is his due, but he merits honour at his Fathers hand, and therefore his Father will have us give it him, and reverence Ieſus above all names, and whoſoever denies it, does not his dutie, and to him. I leave him, that will not put up the injury of the p. 64ſtiffe-knee, and untamed tongue, its merit, and therefore muſt be given to him, Thou art worthy to take the Booke and open the Seals, thou waſt killed and haſt redeemed us to God by thy bloud, Rev. 5.9. worthy is the Lambe that was ſlaine to receive power, riches, wiſdome, ſtrength, honour, glory, and bleſſing, Verſe 12. As God he hath this name by nature for who is the Saviour beſides the Lord, Chriſt hath by merit of his obedience title to glory and the exaltation of his name which are otherwiſe and without that of right belonging to him by the prerogative of his divine nature, and hypoſtaticall union, but by deſert of his humiliation, he hath merited, that his Deitie ſhould be acknowledged, nevertheleſſe for compunction with our nature, that as man he be adored with the honour of God, and his Name advanced above all names. As man he obtains it by grace, not the grace of adoption, but of perſonall union which is peculiar grace in Chriſt, for manhood cannot deſerve to be united to God, but it is of unſpeakable grace to grant ſuch a priviledge to our fleſh in the Sonne of God, as God and m…n, his vertues are meritorious, and his whole obe…en… both active and paſſive, a full purchaſe of redemption to us, and of glory to himſelfe, His exaltation is the fruit of his humiliation, and the lifting up of his head, of his drinking of the breake in the way, Pſal. 110.7. Now a name were nothing without the honour, and therefore … his name, in his name, or to his name it is due both in the ſubjection of the knee, and confeſſion of the tongue, and that of all, firſt, of thoſe that have righteouſneſſe and ſtrength in him to be ſaved, Eſay 45.…4. Secondly, of them that are incenſed againſt him, and which at the day of judgement ſhall be aſhamed that they have been enemies to him and his in this world. Eſay 45.24. and made no uſe of his redemption and death for them, who as their Lord redee…ing them and raiſing them, will be their judge, though p. 65they would not have him their Saviour.

This place is the originall text to which that, Rom. 14.11. and that other, Phil 2.10, 11. are branches, which are miſerably chopped and cut off from the true ſenſe to be ſet againſt our Churches Canon, which gives an excellent reaſon for veneration at his name, took from the perfection of merit, and from this that all graces and aſſiſtances are in him & from him, & no defect in him, but in our ſelves, if we be not ſaved, who therefore in naming his ſacred name Ieſus, is with all lowly reverence to be honoured in ſuch ceremony as ancient cuſtome, and the authoritie of our Church requires.

The ſecond is from the names of all the creatures put together, which are not for excellency to be compared to this one name that the Sonne of God hath obtained. I know, Heb. 1.4. the name Ieſus is not mentioned, and to avoid it our adverſaries will not have it ſo much as to be underſtood, becauſe all is ſaid of the ſonne, yet I am ſure the words immediatly preceding are for Ieſus humbled and exalted, firſt, by himſelfe hee purgeth our ſinnes. Secondly, ſits downe on the right hand of the Majeſtie on high, his honour and humilitie go together, and the one is the cauſe of the other, Ieſus humbled is the cauſe of Ieſus exalted, Ieſus crucified, Acts 2.36. is therefore made Lord and Chriſt, becauſe hee willingly for us ſuffered ſo great a reproach, and the two titles are not greater than the vertue meriting, and the name merited, as ſome have ſaid and written it upon their owne warrant, but they are as common attributes to a proper name, in which is the reaſon why they are given as dignities to it. Ieſus is therefore crucified, that he may be Lord of all, and declared as the anointed of God, in whom there is fulneſſe of redemption.

The name that is better than Angels, and ſo conſequently above all creatures is to be worſhipped, but ſuch p. 66is the name Ieſus given to the Sonne of God, wee need not feare a ſound for that is leſſe than Angels, and if it be Idolatry to worſhip them, then much more to adore a word, Ieſus is both the name and the thing, Phil. 2.9. A name above every name, of the creatures, and that ſerves ſufficiently for the force of this argument, that wee may worſhip the name Ieſus, if wee make it better than Angels, and therfore no Idolatry to reverence, bow, or bend in at or to the name, for we are not to ſeek evaſions in the varietie of the words uſed promiſcuouſly in the Scriptures, we may not take Gods name in vain, and the reverence of his name is the worſhip of it, for Gods name is himſelf, and to ſay, as ſome doe, I dare not, that reverence of Gods name, and adoration of it are not the ſame, It may be ſo in his Word and Ordinances, which I reverence but adore not, becauſe they are not God: but of his name and himſelfe I cannot ſo ſpeake, Eſay 42.8. I am the Lord, that is my name, and my glory I will not give to another, &c.

His name, himſelfe and his glory are alike, and may be given to nothing leſſe than himſelfe, I ſpeak of the name Ieſus, not as given to ſome men by humane impoſition, but as given to our Redeemer by God, with a command of his adoration, and ſo I end my ſecond argument.

Thirdly, from the benefit which is ours, wee never name our benefactors, but with great reverence and reſpect. Of all the names of God, this is above all names to us, for all other names containe God himſelfe as hee is againſt us, this only includes us, and our ſalvation in it, and therfore is given of God to us, ſo to think of it, and how can it be in our thoughts, above all other names, without reverence & reſpect unto it, Acts 4.12. as there is ſalvation in no other perſon, ſo there is no other name to expreſſe it, and therefore wee may well make our expreſſions of reverence at the mention of it.

p. 67Laſtly, from God himſelfe made known unto us, Exod. 6.3. As hee reveals himſelfe, ſo are wee to worſhip him, and as he does this by one name more than another, ſo may we acknowledge it without offence. Now of all names none more expreſſive of Gods goodneſſe unto us, than this name Ieſus, and therefore we eſteeme it, of all the names of God moſt precious, and in which he is moſt delighted to be worſhipped, to confeſſe, that Ieſus is the Lord, Phil. 2.11. is a glory to Chriſt, but the text ſayes it is to the glory of God the Father; & therfore no wrong done to one perſon, when wee performe worſhip in the name of an other.

Shortly,

In Religion

There is no contradiction nor oppoſition to Gods Word, when all dayes are alike, to make one day above another, when all places are alike to preferre one place before another, when all names are alike to advance one name before another, Eſtimation begins the difference, and where it puts none againſt God, it may ſet up one for God, Eſtimation muſt be grounded upon knowledge that we be not ignorant in our thoughts, and all muſt be to the glory of him who hath purchaſed our liberty from the bondage of the one, and granted us freedome in the other, to make our choice of ſuch circumſtances as may advance and advantage our Religion.

Acts 16.3. Gal. 2.3. in Timothie and Titus, teach us wiſdome how to walke with the wiſe, and yet to the wicked to give no place by ſubjection for an houre, to prejudice p. 68the truth of the Gospel. Emiſſaries and Spies in the Church muſt be avoided, and it was Saint Peters great fault, ὀυκ ὀρθοποδεῖν, to give offence in ſeeking to avoid it, and his feare to offend was his greateſt offence, and that which is moſt to be lamented, foreign, his hypocriſie is the cauſe of others diſſembling with him, and Barnabas, Saint Pauls companion is corrupted in this evill concord, and the Apoſtle left alone to vindicate the truth of the Goſpel. Hee that went furtheſt in the Ceremony and circumſtance of Religion, is the ſtricteſt and ſtouteſt to ſtand for the ſubſtance.

A good pattern for our dayes of peaceable proceedings in the Church, Acts 21.21. Saint Paul is accuſed not to live after the Church cuſtomes, adviſed to ſhew the accuſation to be falſe, & to ſubmit with foure men to purifie himſelfe, and be at the charges of ſhaving for a Nazarite, and although he vowed not with the foure men, yet hee had not avoided that vow, Acts 18.18. and now readily to give ſatisfaction undergoes the whole counſell of his brethren and although the event proved not ſucceſſefull: yet was it ſufficient to ſhew his care to be at the Churches command to the utmoſt, not to offend any zealous of the Law, eſpecially beleeving, and in whom there was hope to be reclaymed from holding Moſes againſt Chriſt. Would God this moderation were in our times, and that people could diſcerne betweene circumſtances and ſubſtence in true Religion.

Iude, Verſe 23. hate the garment ſpotted with the fleſh, is ſtrangely taken by ſome, and compared to a ſhadow, when it includes a mayn ſubſtance as fire to devoure, and out of which, nothing can ſave but quicke pulling out. Creepers into houſes, Verſe 4. murmurers and complayners of their Governours are compared to a leprous infectious garment, which we muſt flie as the Plague. I ſee no ſuch peſtilence in a Surpleſſe as in theſe, from which p. 69Good Lord, deliver us, and let every good man pull away his neighbour from pinning himſelfe upon their ſleeves, that ſlily creepe into corners to ſeduce men from our Church, and let all learne to lay this text more againſt an Hereticke and a Schiſmaticke, than a Ceremonie of the Church; for certainly the ſenſe is more in that, than in this.

1. Theſ. 5.23. Abſtain from all appearance of evill, is another proofe againſt Ceremonies, and yet it is cleere, the Apoſtle means it of prophecie. Firſt, we muſt not deſpiſe it, if we mean not to quench the ſpirit. Secondly, prophecie muſt be tried. Thirdly, what is good muſt be held. Fourthly, that which is evill, the very appearance of it muſt be avoided. This is ill applied to Ceremonies; for it is not the evill appearance of every thing we muſt abſtain from: for then we ſhould hold nothing that is good, eſpecially the beſt things; for commonly they moſt offend, and finde ſenſe an ill judge of them: but here again, as before, take heed not onelyonly of evill doctrines, but their very appearance. Or if any will have the words generall, they muſt be applyed to that which is evill, and that by a gradation. Evill muſt be avoided, not onelyonly in the ſubſtance: but the very circumſtances, wee muſt not admit the leaſt of evils, and therfore the thing muſt be evill that we avoid. To ſay it may appeare, ſo to be, is not enough; for what will not ſome with their wits work into ill apprehenſions, and make the people like bird-eyed-horſes ſtart at any thing. Let men be ſolid, and not ſuperficiall. Studie to be ſerious, and not verball, in ſetting falſe faces upon things.

I have done, and muſt adde my concluſion from the Canticles, and wiſh wee may ſee the times ſet forth in theſe words, Cant. 7.1. How beautifull are thy goings with ſhooes, O Princes daughter; the joynts of thy thighes are like jewels: the work of the hand of a cunning workman. p. 70O God, thou art the cunning workman, and onelyonly able to ſet our joynts like jewels, and make our thighes ſtable, and the very wheel-bones (for ſo the word ſignifies in the articulation) ready to holy motions and converſions to thy ſelfe, and then I am ſure wee ſhall have our feet ſhod, and not walke barefoot upon theſe ſharpe ſtones, and ſcruples daily caſt in amongſt us. Wee have thy Goſpel of peace, ſhooe our feet with the preparation of it, Epheſ. 6.15. and put an end to theſe miſerable wars amongſt us. Thou that giveſt us the fignes of thy preſence, preſerve us in thy truth. Let thy Miniſters be clothed with holineſſe, and thy people rejoyce in thy ſalvation. Let the bleſſed Angels pitch their tents about us, and watch for us, They are thine honorable attendants, let them be from thee to us as our Corps-du-guarde, Amen.

AMEN.

End of the text · John Yates, The Honor of Gods House (1637)