Commentary on Habakkuk, Commentary · Chapter 2 · Verses 18-20
Verſ. 18. What profiteth the graven Image, that the maker thereof hath graven it? the molten Image, and a teacher of lies, that the maker of his work truſteth therein, to make dumb Idols? 19. Woe unto him that ſaith to the wood, awake; to the dumb ſtone ariſe, it ſhall teach; behold it is laid over with gold and ſilver, and there is no breath at all in the midſt of it. 20. But the Lord is in his holy temple, let all the earth keep ſilence before him.
HEre God denounceth his judgment againſt their Idolatry. The words of this text have no obſcurity in them. Thus much then ſhall ſerve for the opening of this text, that all this commination of woe and judgment, of which you have heard, is the voyce of the true God, declaring his juſt proceeding againſt the ſins formerly mentioned, and to this purpoſe he doth here lay open the vanity of falſe gods.
What profit can there come ſaith he of a graven Image, that the maker thereof hath graven? he asketh men this queſtion, and appealeth to the light of naturall reaſon; can that profit a man, meaning in the power and goodneſſe of a Divine nature, which is the work of a mans hands? be it either a graven image wrought upon by art of the workman, or a molten Image caſt in any metall: can this profit a man?
He calleth the Image thus carved, graven or molten, a teacher of lies, for it is a meer illuſion that any man ſhould ſo befoole himſelfe, as to beleeve that ſuch an artificiall compoſition wrought by the hand of man, ſhould be eſteemed a god.
This is amplified, and the wonder encreaſed, for though other men may be carried away with a ſuperſtitious over-weening of ſuch an Idol; yet that the maker of it ſhould truſt in it, who when he was at work, peradventure as the Poet ſaith, Incertus ſcamnum faceretne Priapum, maluit eſſe Deum. It was at his curteſie whether it ſhould be an Idol or ſome other thing.
Therefore verſ. 19. God ſaith, Woe unto him that ſaith to the wood awake, and to the dumb ſtone ariſe; that is, woe to him that truſteth to an Idol for defence againſt evill, or deliverance out of danger; for that is one of the uſes that is made of Idols to ſuccour in time of diſtreſſe, as the Diſciples did awake their Maſter in a ſtorme.
You ſee that when the workman hath put his hand upon it, and ſhewed his beſt skill, here God doth call it wood, and a dumb ſtone ſtill.
He proveth it thus. It ſhall teach, although it be dumb, yet the dumbneſſe thereof ſhall declare it to be an inanimate impotent thing: For howſoever the matter of the Idol, be it wood or ſtone or metall, be laid over with gold and ſilver, as ſuperſtition is coſtly enough in adorning their gods, yet there is no breath at all in the midſt of them, and having no life in them, they have no power to give help to them that ſerve them.
Verſ 20. But the Lord is in his holy temple; for having ſhewed the vanity of Idols, he cometh now to reveale himſelfe to them.
This ſome underſtand, that the Lord is in heaven, the temple of his holineſſe; and though the heaven of heavens cannot containe him, yet he hath ſaid, Heaven is my throne; and Chriſt teacheth us to ſay, qui es in caeli, who art in heaven.
So the temple at Jeruſalem, where he ſaid, I will dwell, is the temple of his holineſſe; and as the Babylonians and other heathen had their Idols and their Temples for them to which they did reſort; ſo he produceth in oppoſition to them the God of Iſrael in his holy Temple, to whom the Jewes may reſort for help againſt all their enemies.
Let all the earth keep ſilence before him.
In which words either he diſcourageth all power that ſhould riſe up againſt him; or he requireth the voluntary ſubmiſſion of the earth to him as to the ſupreme Soveraigne of all the world: for
Keeping ſilence is a ſigne of reverence and ſubmiſſion, as Job ſpeaking of his former glory, when God had abaſed him, ſaith, that when he came forth,
The Princes refrained talking, Job 29.9.and laid their hand on their mouth.
De verbis hactenus.
The parts of the text are two
1. Falſe-worſhip.
2. True Religion.
In the firſt,
1. Peccatum, that is, idolatry.
2. Poenae: Vae Woe.
In the firſt, here is
1. A deſcription of the idolatry of the heathen Babel.
2. A deriſion of the idolaters.
1. Idolatry is a truſt in, and an invocation of graven and molten images, dumb idols.
Firſt here is truſt then followeth invocation, and that is the Apoſtles method in all religious adoration. How ſhall they call on him in whom they have not believed?Rom. 10.14
This doth open to us the occaſion of this laſt imputation to them of idolatry; for what hath made them ſo proud, ſo cruel, ſo covetous, ſo voluptuous, as the opinion that they have in the protection of their gods? therefore now at laſt God overthroweth that alſo, and doth ſhew them that in religion they are moſt of all wrong.
If you deſire a general definition of idolatry, which comprehendeth all kinds, I think this is full of comprehenſion. It is Cultus Religioſus exhibitus Creaturae, A religious worſhip given to the creature.
Learn then that no nation of the world did ever deny a divine Power, but acknowledged ſome God in whom they truſted, and whom in their neceſſities they called upon; and becauſe this inviſible Godhead was out of ſight, they deviſed idols, which they erected for repreſentation of their gods, which they alſo worſhipped with divine honours, and this we call idolatry, or the worſhipping of idols. They ſaw that there was much to do in the Government of the world, and therefore they adored many gods, as thinking it too much to believe any one God able to manage the univerſal Government of all things.
Theſe gods they repreſented ſome formes either caſt in mettal, or graven in gold, ſilver, wood and ſtone: this they call foreign, ab foreign, video to ſee, ſignifying ſomewhat that was to be ſeen; for they walked by ſight and not by faith, and would have ſomewhat to ſee before they would worſhip.
2. The vanity of this worſhip is derided here, becauſe this idol which they worſhipped could profit them nothing; for no man would do ſervice, where nothing is to be gained by it.
He proveth that it cannot profit.
1. Becauſe it hath a Maker; for ſo there was a time when it was not; and how can he profit a man, that is beholding to man for his making?
2. Becauſe every idol is a teacher of lies; for it teacheth a man to truſt in his own work, and is a meer illuſion, planting his truſt, and directing his worſhip in and to that which is able to do him no good when he needeth.
3. Becauſe theſe idols are dumbe, and can give man no anſwer to his demands or Petitions.
4. Becauſe when man hath beſtowed his workmanſhip upon it, and all his coſt in over-laying it with gold and ſilver, it is yet a dumb ſtatue, it hath no life in it; there is no breath at all in the midſt of it. So that the doctrine of this place is;
Idolatry is a grievous ſin.
The reaſons to prove this are great; Doctr. two chiefly.
1. In reſpect of God; there is no ſin that doth more diſhonour God; becauſe this doth as it were un god him, and ſetteth up the creature in the place of the Creator, at once breaking the two firſt Commandments of the firſt. Table of Gods holy Law.
1. Thou ſhalt have no other gods but me.
2. Thou ſhalt worſhip no graven image, &c.
But this reaſon God omitteth, as having now to do with thoſe who knew not the true God.
2. He urgeth a ſecond reaſon; this ſin is againſt them that commit it; for they truſt in, and call upon that thing which cannot profit them; the two great acts of Religion caſt away and loſt, that is, truſt and invocation.
This is a great Argument in our temporal affairs; for will a man beſtow his time, his labour, his love and ſervice, where no profit is like to ariſe to him?
But this kind of idolatry is ſo extinguiſhed by the light of the Goſpel, and ſo little cauſe of fear of it, that I need beſtow no time nor pains on it; for there is none of us, who doth not confeſſe' one God in three Perſons.
But there is an idolatry amongſt thoſe that call themſelves Chriſtians, and would have none be the Church of God but themſelves, that is the Church of Rome, and though they proteſt againſt it, and plead not guilty to our accuſation, yet the evidence of truth will convince them of it.
Under the name of idol, Cardinal Bellarmine doth underſtand only falſam ſimilitudinem repreſentantem id quod revera non eſt, a falſe ſimilitude repreſenting that which indeed is not, as the dols. He ſaith the heathen did repreſent fained gods, ſuch as never were; but were only the fictions of humane device; they have none ſuch.
Theirs are imagines: imago ab imitando, of imitating, and they be Counterfeits, repreſenting in ſimilitude ſuch Perſons as have been, and have lived in the world.
So idols they defie, images they embrace. In this very beginning of their defence, both abſurd in the ſtrife of words, making diſtinction where there is no difference, for foreign is properly a viſible Repreſentation, and ſo is an image, and therefore both in Greek, Latine and Engliſh one and the ſame thing; but the cuſtome of ſpeech hath impropriated certain words to ſet fict…ons, as that an image is the repreſentation of any thing, but an idol is commonly taken with us for the repreſentation of ſome thing that is worſhipped.
Therefore the beſt part of the Papiſts defence of their Religion againſt our imputation of idolatry, is this.
1. That for the images that they do retain, either in the Churchoratories, or in their private uſe, they know them in their matter to be no other then the creatures of God, of wood, ſtone, mettal, or ſome other mixt matter; they know them to be in their formes the art of the workman; they do know and confeſſe them to be dead, inanimate, ſenſeleſſe things in themſelves, and they proteſt againſt any adoration of them as much (they ſay) as we do. Here Cardinal Bellarmine ſpeaks for the reſt, and he will charge the Proteſtant Church with ſlander in this point and ſay there is no ſuch matter, they do not worſhip any idols.
He complaineth, that by this ſlander, ſome of the Proteſtants have ſo diſtaſted the Religion of Rome to many that knows it not, that though they do hear of worthy men amongſt them, who for gravity of manners, holineſſe of life, and all exemplary vertues deſerve reverence and reſpect, yet our opinion of their idolatry diſtaſteth them ſo to us, that we will not heare them ſpeak.
2. They anſwer, that their images are of two ſorts which they uſe in divine worſhip.
Either they be of God, or of the creature.
In the images which repreſent God, they only do worſhip God in the Image, not the Image it ſelf with Holy-worſhip.
In the images of the Creatures, as of the mother of the Lord, Angels and Saints, they do but honour God in his Saints; and in their invocation they uſe them but as means of quickning their memories, and turning up their devotions by that which the eye beholdeth: and God loſeth no honour by it to have ſo many means uſed to him.
This is that which they give out for themſelves, we charge them that they adore creatures, and give divine Worſhip to Images, s the heathen did.
For it is plain that they worſhip the wood of the Croſſe, in that they ſpeak that to the Crucifix, which can only be applyed to the Croſſe it ſelf and not to Chriſt, Salve crux ſpes unica. They adde, thou only wert worthy to bear the ranſome of the world O faithful Croſſe. Which agreeth with their doctrine,
That all the honour due to the Samplar is given to the image thereof.
And where they excuſe their idolatry, that they do not worſhip the image, but God repreſented in the image: if that be not idolatry, neither were the Athenians Idolaters, who worſhipped in their images the ſame God whom Paul preached.Act. 17.23.
Neither were the Iſraelites idolaters, who worſhipped the true God in the Calfe which Aaron made; for they could not be ſo ignorant as to aſcribe their deliverance from Aegypt to ſuch a thing as Aaron could make.
This doctrine and practice of idolatry in the worſhip of images came in by little and little into the Church of Rome; for it is clear that there was a time wherein there were no images at all known in the Church.
There were ſome deſirous then to bring them in, but the councel of Eliberis decreed that no picture or image ſhould be brought into the Church leſt it ſhould be adored.
And Epiphanius finding an image painted on a cloth,Can. 36. hanging in a Church, rent it down, and ſaid it was againſt the Authority of Scriptures that any image ſhould be in the Church.
Saint Origen ſaith of his time,Con. Celſ. l. 7. nos imagines non adoramus, we do not worſhip images. Eight hundred years after Chriſt the ſecond Nicene Councel ſet up images; but
The Councel of Franckford, which was a general Councel, and where the Popes Legates were preſent, repealed it, and affirme,
The Catholick Church doth affirme, that mortal man ought to worſhip God, not by images and Angels, but by Chriſt our Lord.
And whatſoever the practice of the Church of Rome now is in the uſe of them, they ſhall never be able to reconcile the judgments of their beſt learned concerning them. For
Some condemn all divine adoration given to them ſome condemn external bowing before them, ſome confeſſe that the ancient fathers condemned them, ſome think their uſe dangerous.
And they which have gone fartheſt in defending them, have done it by ſo nice diſtinctions, that the common People cannot underſtand how to beware of idolatry, themſelves▪ not underſtanding themſelves therein.
Even in the adminiſtration of the Sacrament of the Lords Supper, they are idolaters in worſhipping the hoaſt; which I prove from Cardinal Bellarmines own penne De juſtif. lib. 3, cap. 8.
Ne que poteſt certus eſſe certitudine fidei, ſe percipere verum Sacramentum, cum Sacramentum ſine intentione miniſtri non conficiatur, & intentionem alterius nemo videre poteſt.
And thus much Garnet the Provincial did ingenuouſly confeſſe upon his private conference with ſome of our Biſhops.
Wherefore how they can excuſe their idolatry in the worſhip of the elevated hoaſt, I cannot ſee, ſeeing they worſhip they know not what.
Any man may eaſily conceive that they do carry a corrupt mind that way, becauſe in all their Catechiſmes ſet forth for the inſtitution of young beginners, they do leave out the ſecond Commandment quite, and to make up the number they divide the tenth Commandment into two.
Now having convinced them of idolatry which is the high ſin againſt God, and toucheth him in his Majeſty and Glory, we ſee how dangerous a thing it is to have converſation with ſuch, leaſt we receive of the plagues due to them.
Though the Church of Pergamus did hold faſt the name of Chriſt, and denied not his faith, yet had the Lord ſomething againſt her;Rev. 2.14. Becauſe ſhe had there them that held the doctrine of Balaam, who taught Balak to caſt a ſtumbling block before the children of Iſrael, to eat things ſacrificed unto idols, and to commit fornication.
The ſame quarrel had our Lord to the Church at Thyatira, in which, though he approved her works, and charity, and ſervice, and faith, and patience, yet he ſaith,
Notwithſtanding I have a few things againſt thee, becauſe thou ſuffereſt that woman Iezebel, who calleth her ſelf a Propheteſſe, Rev. 2.20to teach and to ſeduce my ſervants, to commit fornication, and to eat things ſacrificed to idols.
We have no law to favour idolatry, or idolatrous meetings to maſſe; we have ſevere laws againſt them, yet it is in ſight that Maſſe is frequented by multitudes of all ſorts, in the ſight of Iſrael, in the ſight of the ſun, whence this boldneſſe grows we cannot judge but from …n negligent execution of our godly and juſt laws.
Have we forgotten 88? have we forgotten the fifth of November. 1605? do we not believe experience?
Were not the Canaanites whom Iſrael ſuffered to live amongſt them againſt the Commandment of God,Jude 2.3. thorns in their ſides, and pricks in their eyes, and were not their gods a ſnare to Iſrael?
Is not Popery a dangerous religion to the Soveraign Authority of the King, ſetting the Pope above him to over-rule him, and to deprive him of his Crown, if he be not for his turn?
Is not Popery a profeſt enemy to the Religion that we profeſſe? light and darkneſſe, God and Belial may as ſoon be reconciled; and therefore an enemy to our Clergy, who are all armed with the Word of God againſt it.
Or is it good and wholeſome doctrine which the Anabaptiſts this laſt year tendred to the King, Prince, Nobility, Judges and Commons of Parliament? that
Freedome of Religion is not hurtful to any Common-wealth; or that
Freedome of Religion depriveth not Kings of any Power given them of God.
The times are foule; God is much diſhonoured; where the fault is, and of whom the Church and Religion hath cauſe to complain, is not ſo much our duty to enquire, as to pray to God to amend all. Ile tell you where you ſhall have him.
2. The puniſhment of this ſinne is expreſt in one word, Vae Wo, and it containeth the whole Cup of Gods indignation.
1. In this life, they truſt in that which cannot help them.
2. They invocate that which cannot hear them.
They truſt in lying vanities, and they forſake their own mercy: they are taught by teachers of lies, and therefore the light that is in them is darkneſſe.
Baals ſervants cried from morning to evening upon Baal their god to hear them, and it would not do; here is a double woe,
1. Loſſe of labour.
2. Want of help.
In the firſt, they bewray their folly; the god of this world hath made fools of them, for turning the glory of the inviſible God into the images of creatures.
But it the ſecond they find the miſery; for we cannot ſubſiſt without help, and they truſt to idols where there is no help.
But that is not all the woe: the Apoſtle telleth us, that no idolaters ſhall enter into the Kingdome of heaven;Gal. 5.20 this is terror domini, the terrour of the Lord; for how ſhall they hope to have glory witch God who deny glory to God? will God give them glory, that ſeek to take away glory from him, or let them into heaven that would thruſt him out?
Obſerve it in that law concerning graven images, God hath more expreſt himſelf then in any of the reſt, to be a God of vengeance; for there is ratio legis. God is jealous.
And there is Comminatio judicis viſitabit; and it goeth in deſcent to the third and fourth Generation of them that hate him. Obſerve he calleth them ſuch as hate him.
There is a promiſe, He will ſhew mercy to thouſands of them that love him.
And I conceive this added to this Commandment rather then any of the reſt, becauſe Gods Iſrael did moſt often offend in this kind, by worſhipping God in creatures, and by performing external adoration to them, which is in this law chiefly forbidden.
The fear of this woe hath not wrought enough upon the Romaniſts who are guilty of groſſe idolatry; ſo on the other ſide it hath wrought too much upon ſome zealous Profeſſors, who fearing ſuperſtition and idolatry, dare ſcarce ſhew any external reverence to God himſelf, either when they come into Gods houſe, or when they come to Gods Table.
Yet the Angel that would not be worſhipped, ſaid, Worſhip thou God, and that is all the Church exacteth; not an inward Worſhip only, but an outward alſo commanded in the ſecond Commandment.
Verſ. 20. But the Lord is in his holy Temple, let all the earth keep ſilence before him,
The Temple of Gods holineſſe is underſtood here as you have heard, two ways.
1. For the Temple at Jeruſalem.
2. For heaven.
In both let all tremble before him. This is the ſecond part of the Antitheſis, True Religion, containing two parts.
1. Where God is.
2. What duty is owing to him.
2. He is in his Temple at Jeruſalem, Vbi eſt.and in all other Temples dedicate to his ſervice.
For the Temple at Jeruſalem, he appointed the making of it, and choſe the man to whoſe care he committed the truſt of the work; David might not do it, but Solomon was the man. When it was finiſhed, and Solomon had aſſembled the People to the conſecration of it, and prayed there, God anſwered the Prayer of Solomon with a viſible expreſſure of his Preſence: for a cloud filled the houſe; it was filled with the Glory of God.
But ſome of our Sectaries ſay, there is no need of Churches for Gods publick ſervice; there is neither precept nor example in Scripture for it, but the words of Chriſt to the woman of Samaria leave it at large.
The houre cometh and now is, John 4.23when the true Worſhippers ſhall worſhip the Father in ſpirit and truth.
Saint Auguſtine calleth this hereſie in the Maſſilians, that they denied the uſe of Temples, becauſe Chriſt foretold that the uſe of the Temple at Jeruſalem ſhould ceaſe, which was a ſhadow of things to come.
In the Old Teſtament beſide the Cathedral, and Mother-Church, the People had their Synagogues for their meetings to Gods ſervice, which continued even to and in Chriſts time. Chriſt himſelf deſigned a place for that meeting, wherin he celebrated the laſt Paſſeover, and inſtituted the Sacrament of his Supper.
The Diſciples had a place of meeting wherein Chriſt twice found them the firſt day of the week.
The perſecutions of thoſe times gave no ſodain liberty to ſettle a Church, and to erect Temples, nor that I can read, for the firſt 200 years after Chriſt were any Temples built.
Yet before the perſecutions ceaſed, they had erected Oratories for their meeting to Prayer and hearing of the Word; for in the tenth Perſecution under Diocleſian. Euſeb. 8.2An. Reg. 19. Menſe Martio, he made an Edict for the pulling down of the Temples of the Chriſtians.
But under Conſtantine, when Chriſtian religion had the favour of Authority regal, then Concurrebant populi ad populos quaſi os ad os.
Eccleſiae quae antea impiis tyrannorum machinis destructae fuerant, redivivae, &c. Then the People came together.Euſ. 10.2.
And ever ſince the Church hath continued this practiſe of maintaing Oratories for the meeting of the Congregations for the praiſe and ſervice of God.
There is warrant enough from the example of the Church, and the Authority thereof to maintain this holy practice.
Thoſe places be the Temples of Gods holineſſe, the houſes of God ſeparate from all common uſe to the holy ſervice of God.
And God who by his Omnipotency filleth all places, is in our Churches by a more ſpecial preſence; for if the Glory of God filled the Temple in the time of the Law, why may we not believe that in the light of the Goſpel, he reveileth his Preſence more, becauſe the place wherein we ſerve God is Gods houſe, and all Civil and common uſe of it is reſigned, to conſecrate it to Gods ſervice.
If God be preſent where two or three are aſſembled, ſurely where there is a meeting of a full Congregation he is preſent with a ſpecial preſence.
And therefore it hath ever been eſteemed a pious charity in thoſe that have been founders, enlargers, reſtorers, or adorners of Churches, as Saint Origen ſaith, quam glorioſum est ſi dicatur in Tabernaculo domini. Illius fuit hoc aurum, hoc argentum, In ex. 25. Hom. 13.&c
Rurſus quam indecorum ut dominus veniens nihil muneris tui inveniat in eo, nihil a te cognoſcat oblatum.
Ego optarem ſi fieri poſſet, eſſe aliquid meum in auro quo arca contegitur: Nollem eſſe infoecundus &c.
Theſe houſes of God are the temples of his holineſſe where the name of God is declared to the Church, wherein God by his Spirit ſpeaketh to the Churches in the outward miniſtry of the word; where the holy ones of God do ſpeak to God by the ſame Spirit in prayers, in hymnes, and ſpiritual ſongs, where the ſacrifices of righteouſneſſe are offered.
And herein is that gracious Prophecy of Iſay fulfilled which our Saviour alleadgeth in the Goſpel,
For mine houſe ſhall be called a houſe of prayer for all people,
Obſerve:Iſa. 56 7. here is not only oratio, prayer, which is cultus divinus, divine worſhip, but here is Domus mea, my houſe, a place deſigned for the worſhip of God, and that for all people.
This cannot be made good in the temple of Jeruſalem; nor in any one Church, but muſt determine both the extent and dilatation of Gods worſhip, and the deſignation of fit houſes for the ſame.
Another like Prophecy we have before in Iſay.
It ſhall come to paſſe in the laſt dayes that the mountains of the Lords houſe ſhall be eſtabliſhed in the top of the mountains, Iſa. 2.2.and ſhall be exalted above the hils, and all nations ſhall flow unto it.
And many people ſhall go and ſay, come ye and let us go up to the top of the mountain of the Lord, to the houſe of the God of Jacob, and he will teach us his ways, and we will walk in his paths; for out of Sion ſhall go forth the Law, and the Word of the Lord from Jeruſalem.
The common expoſition is that after the returne of the people of Iſrael from the 70 years captivity in Babylon, then Religion and Gods Worſhip ſhall be ſetled at Ieruſalem.
But obſerve how this expoſition ſhriveleth up the promiſe of grace; for this is not all. He ſaith this ſhall be foreign in the laſt time: and he addeth that all nations ſhall flow to it, and he ſaith, not that one mountain, but The mountains of the Lord ſhall be eſtabliſhed; which muſt needs be underſtood of the Churches of the Chriſtians to which the faithful ſhould reſort.
For further proof hereof read Micha 4. where you ſhall find this Prophecy totidem verbis, Verſ. 1.2.in ſo many words, and a commentary upon it, Micah 5. wherein he prophecyeth the birth of Chriſt in Bethlehem.
In both theſe Prophecies we obſerve, that the promiſe of God hath not only aſſured the ſpreading of true Religion, but the aſſemblies of beleivers to certain places for inſtruction, that they may bee taught vias Domini, the ways of the Lord.
Never was there Religion in the world, without ſome places of publick-Worſhip, for meeting of people together: Even in Adams time, there was a place where Adam and his children met to offer ſacrifice, and Cains flying from the preſence of the Lord, was his wilfull excommunication from that place.
And in truth they that would have no Churches, may aſwell cry down Religion, and the publique miniſtry of the Word, and pluck down the hedge which God hath planted about his Vine, and lay all common.
Underſtand us rightly; we do not affix holineſſe to the place, nor think any ſpeciall ſanctity inherent in it; but ſeeing God is by a ſingular right become maſter of the houſe, that is ſeparate to his uſe, as the Apoſtle ſaith, judge I pray you, is it comely, that wee put not difference between Gods Houſe and our owne houſes.
It is obſerved that Chriſt when he purged the temple, purged only that part of the temple which was ſet apart to prayer, and hearing of the Word, becauſe that uſe of the Church was to continue in the time of the Goſpel: and after he had caſt out the oxen and the doves, which were proviſions for ſacrifice, then he citeth that place and reneweth the ſanction,
My houſe ſhall be called an houſe of prayer to all nations, which is a ſanctification of all Churches to the Worſhip of God. That this was ſo underſtood,
Know that before they had any Churches built for the publick exerciſe of Religion, they had ſome places of meeting which they called Aedes ſacras, holy houſes; of which the Apoſtle putting difference, ſayth, have ye not houſes to eat and drink in? Cor 1.1…. 22.deſpiſe ye the Church of God?
Here be our own houſes for common and natural, moral and civil uſe; here is the Church of God, the place of aſſembling of the Congregations to the Worſhip and ſervice of God.
No ſooner is a place conſecrate to this uſe, but it is a Temple of Gods
So when Jacob had ſet up a ſtone for a pillar,Gen. 28.19.22. in the place where he dreamed and had the viſion of the ladder, he called the name of it Bethel, foreign, Gods houſe. And after
At his returne he came to that place, and having firſt put down all the strang gods, Gen. 35.7he built an altar to the Lord, and called it foreign, the good of Gods houſe.
It is paleſtra in which we do meet with God to wreſtle with him in our fervent prayers and ſupplications; He by his word wraſtleth with us to overcome both our ignorance and impiety. And therefore as Jacob, Gen. 32.31.ſo may we call our Church foreign, the face of God: for there God did look upon him.
And in the times of the Goſpel theſe houſes of prayer have had ſeveral tittles;
Aedes ſacrae, in reſpect of their ſucceſſion to them, and Templa, in reſpect of their ſucceſſion to that at Jeruſalem. Tectum amplum, ſome derive it, and foreign.
1. Propter dedicationem.
2. Propter uſum.
3. Propter jus perpetuum.
4. Propter ſabbatum.
For there is Dominica in Dominico, thence came the word Kirke; Yet, in uſe in Scotland.
And Eccleſiae, in reſpect of the meetings there.
When David could not come to the ſanctuary of God, he worſhipped toward it.
Hear the voyce of my ſupplications, Pſal. 7. Pſ. 28.2. Dan. 6.10.when I cry unto thee, when I lift up my hands towards thy holy temple.
Daniel being farre from the temple, opened his window toward Jeruſalem, and prayed three times a day.
The Temple is a type of Heaven, where the Saints of God do meet to praiſe God, which is the worſhip that is done to God in heaven;
And I heard a great voyce out of heaven, ſaying; Behold the tabernacle of God is with men, Rev. 21.3.and he will dwell with them, and they ſhall be his people, and God himſelf ſhall be with them, and be their God.
This Mr. Brightman underſtandeth of the Church of the Gentiles, where God is ſeen.
So doth James Brocard an Italian underſtand it of the Church delivered from Poperie, and Mahometry, and all haereſie.
But Maſter Bullinger better adviſed, ſaith, that as in the former part of this Revelation hell is deſcribed; ſo in this chapter heaven is ſet forth;
And that as you ſee in the ſimilitude of a tabernacle, ſo doth Junius and Napier well interpret this place.
I conclude then that all the Churches wherein the Chriſtians meet to call upon God, are the temples of Gods preſence, wherein God is inviſibly reſident both to give his Spirit where he thinketh good, and to direct our ſervice of him, and to receive our prayers and ſacrifices of thankſgiving: and to communicate to his ſervants the ordinances of his grace, the means of their ſalvation.
2. As God is in theſe temples made with hands, and declareth his preſence in his houſe, in his Word and Sacraments, and in the ſolemne meetings of his children; ſo is he in heaven which is his higheſt temple, whereof theſe are but types and figures.
We beleive in him as maker of heaven, and we pray to him our father which art in heaven; this place he himſelf calleth his habitation.
I dwell in the high and holy place. 1. In heaven.
Yet as Solomon ſaith, The heaven of heavens is not able to containe him. Iſa. 57.15 2 Reg. 8.27.So he is there as in the moſt excellent part of his creation, but not comprehended there; for there he is moſt purely worſhipped; thence cometh our Sicut in Coelo.
The heathen gods are no where in heaven they are not, that is the temple of the true God; in earth they are not; for they are no gods that have reſidence in earth, and have no power at all in heaven,
As the Apoſtle ſaith,1 Cor. 8.4 We know that an Idol is nothing in the world.
Here by the name of Idol is not meant, the material image repreſenting their god: for that is a bodily ſubſtance to be ſeen and felt, and it is in the world: but he ſpeaketh it de numine, the divinity is a non ens.
For he addeth that there is no God but one; and whereas many be called gods in heaven and in earth, as there be many gods and many Lords; yet he ſaith there is but one God, the reſt are nomina, not numina.
For there were that worſhipped the, Sun the Moon and the ſtarres; theſe as creatures and ſecond cauſes do us good, but they ſerve our God.
When our God is in his Temple, all thoſe help to make up the quire of them that praiſe him; For the heavens declare the glory of God, and the firmaments and the out goings of the morning praiſe him.
Therefore do we lift up our eyes to heaven when we pray, we ſay that every good and perfect gift comes from above, from the Father of lights.
Yet is not God ſo far off, but that as heaven is his throne, earth is his foot-ſtoole.
The Lord looketh from heaven, Pſal. 33.13.he beholdeth the ſonnes of men. He is not ſo far off but if we pray to him, Prope eſt invocantibus ipſum, he is neer to them that call upon him.
And in this reſpect all the earth is a common oratory, ſo is the ſea, for our prayers.
But as the perpetuall duty of a Religious ſervice of God, which doth require holineſſe and righteouſneſſe all the days of our lives, doth not take away the particular duty of the Sabbath: neither doth the great hahitation of God in heaven abate any thing of his ſpecial preſence, both in the temples dedicated to his ſervice, and in every particular perſon which doth belong to the election of grace.
For ſo God ſaith, I dwell with him that is humble and contrite in heart: and he ſaith ſo preſently after he had ſaid, I will dwell in the high and holy place: in ſo much as St. Auguſtine upon thoſe words of David, exaudivit de templo ſancto ſuo vocem meam, ſaith
Exaudivit de cordo meo in quo habitat Dominus vocem meam. For know you not that you are the temples of the holy Ghoſt, and that God dwelleth in you, &c.
God is in heaven, Per ſpecialem gloriam.
He is in our Churches, per ſpecialem cultum.
He is in our hearts, per ſpecialem indulgentiam.
He is in his Word, per ſpecialem illuminationam.
In a word whereſoever is cultus dei, there is vultus dei.
The uſe of this point is taught in the Text, it is the ſecond part of my Text.
2. The duty: Let all the earth keep ſilence before him. This as you heard, is a poſtulation of reverence; he doth not put us to ſilence that we ſhall ſay nothing, for he hath commanded us to call upon him, and invocation is a note of his children; He ſaith hee ſhall call upon me, and I will hear him. The wiſe man doth help us to expound this Text: Be not raſh with thy mouth, and let not thine heart be haſty to utter any word before God: for God is in heaven, and thou upon earth, Eccleſ. 5. Reg. lib. ver. 2. Gen. 5.1.therefore let they words bee few.
So that temerity and raſhneſſe is here forbidden, and reverence and holineſſe required.
1. Let us conſider God in our Churches, the temples of his holineſſe, there we are taught.
1. Take heed that thou have not an unreverent opinion of the houſe of God. St. Paul ſaith, deſpiſe ye the Church, that is, Ʋſe. 1: the place ſet apart for the worſhip of God? and that he meaneth ſo, the place and not the company,
So Theophil. loco ipſi infertis injuriam, you do wrong to the place, Lyranus, eſt contemptus eccleſiae quae conſecrata eſt divinis uſibus, the very words of that Text do ſhew it: For our own houſes, and Gods houſe, our houſes for our common meals, and Gods houſe for the Supper of the Lord, are compared together.
2. There muſt be in us a love of thoſe houſes of God; God ſaid of his holy City where his Temple was built, here will I dwell, Ʋſe. 2, for I have a delight therein.
It is Davids proteſtation for Ieruſalem, For the houſe of Gods ſake I will ſeck to do thee good.
The heart never more deſired the water-brooks then he did to go to the Tabernacle where God was; my ſoul longeth and fainteth for them. I was glad when they ſaid to me, come, we will go up to the houſe of the Lord.
3. Let us prepare our ſelves before we come to Gods houſe; for he is preſent there; come not hand over head as thou wouldeſt go into thine own; houſe; conſider if thou wert to go before thy Soveraign King, how thou wouldeſt compoſe thy ſelf that nothing in thy apparel, in thy geſture, in thy countenance, in thy words might give him offence. Wilt thou do leſſe when thou art to appear before the Lord of Hoſts, who is the King of glory? Micah ſaith,
Wherewithal ſhall I come before the Lord, Mich. 6.6.and bow my ſelf before the moſt high God? ſhall I come before him with burnt offerings?
The old law was, None ſhall appear before me empty.
When Ieſſe heard that David his ſonne was ſent for to King Saul, 1 Sam. 16.20.I-ſſe took an aſſe laden with bread, and a bottle on wine and a kid, and ſent them by David to Saul.
So Jacob ſent a preſent to Pharaoh when his ſons went the ſecond time for corne. Solomon ſaith, and it is no news in our times.,
A reward in the boſome pacifieth ſtrong wrath; we know what cauſe we have given our God to be angry with us, let us think of it when we are to come and ſtand in his ſight at Church.
Manus in ſinu tuo, manus in ſinu dei.
He is not aſhamed to ask it, fili praebe cor.
4. Take heed to thy foot when thou entreſt into the houſe of God, for the place where thou art entring is holy ground, put off thy ſhooes, that is, all earthly and carnal affections, and ſay with Iacob, Gen. 28.quam terribilis eſt hiclocus! this is no other but the houſe of God, porta coeli.
5. When thou art entred into Gods houſe, remember thou art come before the face of God and his holy Angels, into the place where God's honour ſpecially dwelleth.
1. It is enough thy heart be reverent, let thy outward man expreſſe it alſo, do not think that becauſe the Papiſts do ſuperſtitiouſly adore the Crucifix, and the Altar, and idols therein, therefore it is ſuperſtition to do worſhip to God; every man that comes into anothers houſe, doth in good manners ſalute the Maſter of the houſe where he enters the ſame; may not a viſible worſhip be due to the inviſible God! O come, let us worſhip, and fall down, and kneel before the Lord our Maker.
It is a godly cuſtome if done in zeal of Gods glory, with devotion, and not in a cuſtomary formality, to ſanctifie our entrance into Gods houſe with Prayers, to fall low upon our knees before God, to invocate him for his bleſſing upon our ſelves, upon our Miniſter, upon the whole Congregation.
2. Learn of the Apoſtle, let all things be done decently and in good order; compoſe thy outward man to all due reverence, and conformity with the holy Congregation, and thine inward man to all zealous devotion; remember the meetings of the Saints in the primitive times of the Church, foreign. Do not give God thy knee, and thy tongue, thine eye, thine eare and thy hand, thy whole outward addreſſe, and keep thy heart from him, and let thy thoughts go and wander from the ſervice thou art about.
Confeſſe your ſins together, pray together, give thanks together; confeſſe your faith the common faith together, hear the Word together both read diſtinctly and preached profitably.
Remember that God ſpeaketh in the Miniſtry of his Word, and ſay with David, I will heare what the Lord God will ſay.
Gather Manna whilſt you may for you and your houſes.
Take heed that Satan coole not your zeale of Gods glory, by ſuggeſting irreverent opinions of the Prayers, and forme of ſervice of the Miniſter, of the Ceremonies of the Church, or uncharitable opinions of the Congregation.
For all theſe be whips of Satans twiſting to whip thee out of Gods Temple, and to make the ordinances of God ineffectual.
Bring with thee an humble and contrite heart, and ſay within thy ſelf, as St. Paul did, I am the worſt of ſinners, I am the worſt Perſon in all this Congregation, for I know mine own wickedneſſe, and my ſinne is ever againſt me.
Bring faith with thee that will ſhew thee the glorious and gracious face of God; by that eye thou ſhalt ſee the ſonne of God making interceſſion for thee, and thou ſhalt feele the ſpirit of God helping their infirmities: mingle faith with thy hearing, and the word ſhall profit thee.
Hide the word in thy heart, be not like a leaking veſſel, to let it out as faſt as it is poured in.
Take heed of the cares of this life and voluptuous living, leaſt they choak the good ſeed of the Word, when it cometh up.
In thy whole carriage at Church, conſider that the ſervice is publick; hoc age, do all thou doſt at Church according to the occaſion, ſeparate not thy ſelf from the body of which thou art apart, by reading praying, or any other meditation, which may divide thee from the Congregation.
Tarry it out to the end, and depart not without Gods bleſſing pronounced by his Miniſter, to whom he hath given power from above to bleſſe in his name.
2. God is in his holy Temple, Let all the earth be ſilent before him.
This ſerveth for the direction of our whole life; for
1. This dwelling of God declareth his Omnipotency. The Lord is in heaven, he doth whatſoever he will. The earth is but as the drop of a bucket, compared to the unbounded, unſounded ocean of his fulnes of power and ſtrength.
2. This dwelling declareth the graciouſneſſe of God; for every good and perfect gift cometh from above; and unleſſe the heavens heare the earth, the earth periſheth utterly.
3. This dwelling declareth the Omniſcience of God; there God ſtandeth in the Congregation of God as upon a watch-tower, and from the heaven the Lord beholdeth the earth: the eye of the Lord is over all the world.
4. This declareth the eternity of God; ſo he ſaith, The high and lofty that inhabiteth eternity, which makes his purpoſe eſtabliſhed with ſtedfaſt decree, Iſa. 57.15without variablenes or ſhadow of change, a God that repenteth not, his gifts and calling are without repentance.
5. This declareth the wiſedome of God; for the Maſter of that houſe is the wiſeſt; as the Prophet ſaith of him, He that ruleth that houſe well where the Angels dwell that excel in strength, Iſa. 31.2.The Lord of Hoaſts is his name, and they are his miniſtring ſpirits; how can it be but his wiſedome is incomprehenſible, and his ways paſt finding out?
6. This declareth his juſtice; for there is the throne of judgement; heaven is his Throne, and all the holy ones give him that glory,
Even ſo Lord God Almighty, Rev. 16.7.true and righteous are thy judgements.
To conclude.
1. Tremble O earth at the preſence of God who hath ſuch power, tempt not, provoke not this power againſt thee, he can rain ſnares; but if he be thy father, fear not; there are more with thee then againſt thee.
2. Love the Lord, who is ſo rich in goodneſſe and mercy, who dwelleth in the ſtorehouſe of bleſſings, and who giveth liberally with an open hand, and filleth, &c.
3. Be jealous of thy words, works and thoughts before the eye of jealouſie, which ſeeth all things.
4. Be ſtrong, and God ſhall eſtabliſh thy heart; for he is unchangable, whom he once loveth, he loveth to the end, that is finis ſine fine.
5. Let his wiſedome guide thee, and ſeek that wiſedom which is from above, ask it of him; for he giveth it liberally, and never upbraideth thee.
He upbraideth many with his gifts, never did he any with the gift of his wiſedome, for that cannot be abuſed, his grace may.
6. Remember that for all that thou haſt done in this life, God ſhall bring thee to judgment, every man ſhall give an account unto God of himſelf; Felix trembled to hear this.
Let all the earth keep ſilence before this God.