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 Sabbath 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 Secondly 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 Galathâ—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 mercie 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 pâ—â—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 you ignorantly worship saith Saâ—â—â— Paul I declare unâ—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 Monthâ— that is every new Moon Times that is their three Feasts of Easter Pentecost and Tabeâ—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 dienâ— Dominis um â—n Pascha soleuniter â—e lebitamâ—â— quasliâ— alias Ghristicanas dierum festâ—◠〈◊〉 se◠〈…〉 quo pertioneant non temporae observamus sed quaeillis significantur temâ— poribus Wee keepe the Lords day and his Passeover solemnely and all other Christian Festivals but yet â—ee observe not times but the things signified iâ— 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 Apostleâ— kept the Iewish Saboath to gaine them by the opportunitâ— râ—â—tie of the day They kept also the â— 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 Iudaâ— 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 Aperpetâ—all fast would never expiate the evill yet to remember it alwayes wayes 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 forgeâ— 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
A TREATISE OF THE HONOR OF GODS HOVSE OR THE TRVE PATERNE Of the Church shewed in the parts And pietie of it With a Discovery of the true Cause and Cure Of our present Contentions And an answer of such Objections as may Offend the weake CANT 6.12 Returne returne O Shulamite returne returne that we may behold thee what shall you see in the Shulamite but as the company of an Army LONDON Printed by T. C. for William Cooke and are to be sold at his Shop neere Furnivalls Inne Gate in Holbourne 1637. Perlegi hunc tractatum cui titulus est A Treatise of the honour of God House c in quo nihil reperio sanae doctrinae aut bonis moribut contrarium quo minus imprimatur Ex Aedibus Lambeth Jun. 15. 1637. IOHN OLIVER Reveren in Ch. Patri Dom. Dom. Ar. Câ—ant Sacell Dom. TO THE RIGHT WORSHIPFVLL CLERE TALBOT Dr. of Law Comissary to the Reverend Father in God the L. Bishop of Norwich one of his MAIESTIES Iustices of Peace Worthy Sir I Am forced to set forth my selfe as well as my Sermon and to satisfie some I must tell them as well what I am as what I have said A short Sermon is often the occasion of much discourse and many like the Athenians delight in nothing but to heare and tell newes and some like the devill are not so idle as ill occupied in slandering of others The biting of mad dogges admits of medicine to helpe it but there is no Physitian that knowes a remedy against a slander All the comfort is that Mala opinio benè parta delectat a mans owne conscience may be his cordiall Vnus mihi pro populo erit one understanding man is better than a multitude whose very wisedome as the Wiseman saith is to be despised Omnis honestae reimalus judex est vulgus the common people are corrupt judges Eadem probamus eadem reprehendimus hic est exitus omnis judicij in quo lis secundum plures datur in number of voyces there is no certaintie of truth satis est unus satis est nullus one or none may be sufficient to satisfie in a good cause which as I am perswaded I have undertaken I am not ashamed to passe it from the Pulpit to the Presse and to Print what I preached In both I have your request and it is some part of a requitall to say Hoc ego non multis sed tibi I owe as much as you have desired and will not be dainty by your hands to deliver it to others That you have found the approbation you sought for is to mee a second confirmation it may doe more good than I expected I shall be glad to helpe the weakest and not to receive him for controversies of disputations I have not stirred the stone they stumble upon nor moved their mindes with noveltie Qui intempestivè monet ille nocet a monition must be as a medicine seasonably applied When there is no motion of humours in a body their very agitation is dangerous and no pacification to be expected by their purgation but the Aphorisme is true when they move remove them least they doe mischiefe Si quid movendum move humores qui turgent purgentur Me thinkes our diseases are discovered by Saint Paul in the right method Tit. 1.10 Many are unruly vaine talkers deceivers Authoritie is disobeyed Secondly disobedience is defended Thirdly the defence deceives others These diseases are apparent in many whose malady is contention with their Superiours which they defend by bookes and by the same poyson most of the people who looke not so much into the cause as the complaint and complying in affection with the Authors lose the apprehension of the truth which whosoever shall reveale it to them shall not be heard for the prejudice they have conceived Prava dogmata wicked doctrines make Heretickes and poison their mindes but diversa studia small differences will make Schismatickes and set them out of good thoughts withall they cannot affect Saint Paul disputes the case charitably 1 Cor. 11.10.19 he beleeves it in part and passeth not the same sentence upon all and mitigates the matter further by an effectuall gradation from Schisme to heresie as from the lesse to the greater No marvell you are divided in Rites and Ceremonies and contrary Customes wherein wee for our parts contend not neither the Churches of God but study peace and quiet as counting them no matters of moment to cause contention Such contentious spirits make Gods people come together not for the better but for the worse where is the fault not in the Church but the bad humours of it in such as are in the Church but not of it in such as have least to doe with it yet make worke enough for them which have most to doe and set all into a combustion I say the holy Apostle helpes the staggering Christian and labours to make him stand upright First I beleeve it to be in your company and onely of those that will not be of you Secondly it is from a bad cause to a good end The devill moves it but God will have the glory of it and you shall have the good in being approved to him Secondly in being made manifest to others and that first that you are not the Schismatickes secondly that you are such as the Church approves thirdly you neede not wonder at Schismes when Satan can raise heresies That 's a happy Church that is without weedes and a thousand separations are not to be trusted that seek safety where Satan shall not find them America is no more the place than Rome Satan is to be feared hath found and will finde their societies but I will not accuse them so much as defend my selfe and tell all men what I am sure I should be if I be righâ— I am unus in corpore as well as unus in capite one that strives as much for one Church as for one Christ and as it is my duty to name my selfe a Christian from my communion with Christ so shall it ever be the same to sirname my selfe a Catholike from my communion with his body Seeing you have drawne me out to say some thing I say it for the Church and seeke pacification of that which is now in agitation and because the Altar breedes the greatest quarrell I will first labour to take away the offence in the name secondly I will examine whether every Altar induceth a sacrifice thirdly whether the sacrifice superinduceth the sinne of Idolatry fourthly I will set before you severall instances of the excellencies of Gods House to bring us in love with it fiftly give directions to avoid danger and this I am forced to fixe before my Sermon to make it more acceptable in the reading I know it is not all one to Preach in a Pulpit and speake out of a Presse my desire is to make way by a Preface that no prejudice may remaine in a short Sermon
obeat legationem Dei concedatur illis in eundem locum congregatis etiam glorifioare nomen Dei that he may undertake Gods delegation and that the people of the same place may congregate and give God his due glory Without a Bishop to order the Church assemblies they are meere conventicles and unlawfull meetings Here by the way observe that the Father speake of such helpe as one Church may and ought to afford another Annunciatum est mihi Ecclesiam Antiochenam esse pacatam it is reported unto me that the Church of Antioch is quiet and peaceable and needs your help that enjoy a worthy Bishop and I would wish you to doe as Gods Churches have alwayes done ut semper secerunt proximae Ecclesiae quorum aliae misere Episcopos nonnullae verò presbyteros Diaconos that the next Churches some of them have supplyed their neighbour Churches with Bishops others with Priests and Deacons Rome outreacheth and straineth this testimonie upon the largest last and helps to stretch it with her teeth for the Pope that hee ought to choose all Bishops for the Churches With his leave the words serve for any Bishop with his Church to helpe others to able men that want them and for our Novelists they may not once name this text that will choose for themselves and suffer no others to meddle with their right when all Churches have ought to have a common right one in another For the words of Saint Cyprian they may be expounded that the people being peaceable as it was with the Church of Antioch and keeping concord amongst themselves they may then with one consent use all their power to gaine worthy Priests and ingage it to the uttermost to oppose them that are wicked and unworthy and their testimony is to be heard of their betters The Church separates two and God makes choice of one seven honest men are looked out of the societie of Saints and appointed by the Apostles to the businesse of the Church Paul and Barnabas are separated by the Church to a speciall work signified to them by the holy Ghost Let the people on Gods name in these peaceable wayes walke with the Church and for the Church and I know none will condemne them but they are to know all these elections are not of the essence of a Bishop for hee may be so when hee is sent from one Church to another and therfore to speake distinctly and avoid confusion Ordination belongs to a Priest Consecration to a Bishop and Translation is when he is removed from one place to another These three are the formes of the Church and Rites she useth to expresse her selfe but the Episcopall power is that which God gives unto them whom hee useth as his immediate means to convey it to the whole Church For the second objection that Bishops ordaine with others and by others is easily answered in Timothy that he was ordained by the hands of Saint Paul and may be the hands of the Presbytery that is of others that joyned with him or it may be the office hee received by S. Pauls hands alone The question is not whether Priests may joyne with the Bishop but whether they may do it alone without the Bishop There is some thing said for Chorepiscopi or rurall Bishops that they have ordained which were unlawfull if ordination were solely Episcopall I answer what the Bishop may doe by deputation is nothing to my disputation I speak of Gods order and that which is divine of the humane Laws of the Church and what power Bishops have to depute others I leave to them I look upon that which I conceive to be Gods appointment and the constant course of the Scriptures which signifies unto us that either the Apostles or such as Timothie and Titus ordained and not one word of any Evangelist or Prophet or of all Pastours but some speciall ones selected by the Apostles before their death So Timothie ordained as an Evangelist and you at once affirme two untruths 1 that Timothie was extraordinarily called and secondly that such an one being none of the Apostles number might ordaine Timothie was made a Minister by imposition of hands and to Timothie was committed the power to impose hands upon others but both are arguments against his extraordinary calling and hee that makes Evangelists or Prophets by imposition of hands sayes that which no word of holy Scripture will warrant him either by one example or precept in all the new Testament The third objection is that Bishops are the Churches invention in Schismatis remedium I am glad they that like not of Bishops to be of God will confesse them to be of men for so good an end and it shewes what wee have said to be absolutely true that without Bishops the Church must needs be filled with faction and sure I am the quarrell with them is the cause of all our doleful contentions and grievous complaints and if men could work them out and have their wils it would not be So many men so many mindes but millions of mischiefe and misery to this our Nation It s well they see such wisdome in the necessitie of Bishops but is not the originall dangerous to censure Gods Providence of defect and mens inventions of Idolatry To say God provided not for Schisme is to mee a secret Atheisme and checke to him that better sees what the Church needeth then to leave it in so mayne a matter to the policie and pietie of men Againe the remedie is worse then the disease and of desperate cure to them that call all humane inventions in question for Idolatry I hope a necessary means to prevent division in Religion is a speciall ordinance of God and to make it humane is worse in my thoughts then to make it divine Saint Hierome is the most welcome autour they have and yet contra Luciferan hee sayes the Church consists of many degrees and makes the highest end in the Bishope and Dionysius Ecclesiast Hierarch c. 5. affirmes not of one but of all Bishops that immediatè in Christum terminantur and the aforesaid authour ad Euagrium sayes summum tenent locum and Saint Cyprian Epist 65. Pamel l. 5. Epist 9. Episcopi omnes Apostolorum sunt successores It were easie to multiply autorities that speake home in this businesse Saint Ignat. Epist ad Smyru Laici subjecti sunto Diaconis Diaconi Presbyteris Presbyteri Episcopo Episcopus Christo ut Christus patri The subordination and succession is full Lay-men must submit to the Deacons the Deacons to the Priests the Priests to the Bishop the Bishop to Iesus Christ as Iesus Christ to his Father Epist ad Magn. ut praesideant Episcopi loco Dei Presbyteri loco concessus Apostolici c. Bishops are placed in Gods stead Priests accompany them as the Apostles did Christ Hee called them to worke with him and so Bishops call Priests to preach the Gospel and propagate the faith with them
We must lay the comparison thus as the Apostles were to Christ so are Priests to Bishops The similitude holds in the subordination not in the equalitie as if either Bishops were equall to Christ or Priests to the Apostles but the accommodation of the sense must be as the Autor means it in the order of things and not the jurisdiction for here the distinction will hold and helpe us that is by Papists absurdly applyed to the Apostles to make them equall in the one but not in the other when wee are certain of them that order and jurisdiction is the same Isiodorus de officiis Ecclesiasticis l. 2. c. 7. explaines fully what Bishops and Priests hold in common and what is proper to the one above the other His sicut Episcopis dispensatio ministeriorum Dei commissa est praesunt enim Ecclesiis Christi in confectione divini corporis sanguinis consortes cum Episcopis sunt similiter in doctrina populi in officio praedicandi sed sola propter autoritatem summo sacerdoti Clericorum ordinatio consecratio reservata est Chrysostome sola ordinatione Presbyteros Episcopi superant atque hoc tantum plusquam Presbyteri habere videntur Saint Hier. in Epist ad Euagrium quid facit Episcopus excepta ordinatione quod non faciat Presbyter Saint Cyprian Epist 65. sayes thus Dominus Apostolos Episcopos elegit Apostoli elegerunt Diaconos He vindicates the Bishops power from a proud and insolent Deacon and calls him to consider that there is some thing between his calling and a Bishops as having men and not Christ immediately to appoint him Nazian in Apolog. Fug hath this short saying Episcopi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi in sacerdotio collegae sunt they are Christs companions in the Priesthood Aug. in lib. Quaest ex vet test c. 35. Episcopus Christi imaginem habet ut rex Dei Ambr. in 1. Cor. 11. Episcopus habet personam Christi est vicarius Dei I will end with two of their own that would draw from Bishops to the Pope that which is not his due which these are forced to affirme Alphon. de Caestr l. 2. c. 24. de justa Haeret punit Cajetani sententia est ipsamet falsitate falsior est contra sententiam omnium sacrorum doctorum nam etsi ritus consecrandi Episcopi est ab Ecclesia tamen potestas Episcopi concessa illies a Deo est non ab homine The Church may consecrate Bishops but it hath no power to confer their autoritie which is given them of God and not of man Caesar Baronius in Annal. Anno 58. sayes it is most certain that the Apostles had their dignitie of Christ and therfore Bishops that succeed them must needs have it from the same fountain I hope I may now conclude that Bishops as they are holy in calling so they ought to be honourable in our account and that our causes of contention ought to cease for certainly as long as we imagine their vocation to be humane and their actions inhumane so long wee must needs live at distance and true devotion will be devoured up with damnable practices of which our age is full If Ismaels tongue be persecution Gal. 4.29 then I believe they are persecuted which seeme to persecute others Never did any man convicted go from the seat of judgement without complaint and exclamation of accusers witnesses or judges Men shall gnash their teeth against the most righteous judge and revenge that with words or an irefull countenance which they cannot compasse by their power I professe its difficult to dispute with Adversaries and not to answere them with their owne language Despisers of Dominions and ill speakers of Dignities are compared Iude verse 9. to the Devill who defends himselfe by lyes and all manner of lewdnesse but those that will dispute with these must be like Michael the Arch-angell not so much as to dare to bring railing accusations against any but say the Lord rebuke them that speake evill of those things they know not and in the which they corrupt themselves like bruit beasts who are inraged if any man doe stirre them never so little Saint Aug. de doct Christ 4. cap. 24 dicat sapienter quod non potest eloquenter it is better be wise than â—loquent in this way and it is true wisdome that knowes how to preserve truth and peace together This will carry no water about it to quench zeale but onely so much as may sprinkle it that it may burn the better within compasse not fire the house which is intended but to warm Governours should have the lesse work if men would walke by this rule I know scandall will hardly be escaped in the best intentions we have to others But S. Augustine shall answer for me Si de veritate scandalum sumitur utiliùs permittitur nasci scandalum quam relinquatur veritas if any man will be offended with the truth it s more profitable to permit the scandall then part with the truth Consider what is said without passion and the Lord give us understanding in all things AMEN CHAP. 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 It s 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 had 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 â—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 conscience 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I disband my selfe from thee O Satan and from all thy Angels Autors of Idolatry I do bid a farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I binde my selfe and binde my selfe for 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 miâ—â—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 Tabernacâ— 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 It s small wisdom to multiply needlesse questions and as 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 It s 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
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 Lastly 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 All dayes are alike one day is above another All places are alike one place is above another All names are alike one name is above another 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 the truth of the Gospel Emissaries and Spies in the Church must be avoided and it was Saint Peters great fault ὀυκ á½€Ïθοποδεῖν 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Good 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 onely 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 onely 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 O God thou art the cunning workman and onely 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