Church in those days did baptise made profession of Christian belief and undertook to live accordingly Neither do I think it a matter easy for any man to prove that ever baptism did use to be administred without interrogatories of these two kinds Whereunto S. Peter as it may be thought alluding hath said that the baptism which saveth us is not as legal purfications were a cleansing of the flesh from outward impurity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interrogative trial of a good conscience towards God S. 63. xvxvii Apoc. 7. 3. In the forehead nothing more plain to be seen than the fear of contumely and disgrace For which cause the scripture as with great probabilitie it may be thought describeth them marked of God in the forehead whom his mercy hath undertaken to keep from final confusion and shame Not that God doth set any corporal mark on his chosen but to note that he giveth his elect security of preservation from reproach the fear whereof doth use to show it self in that part S. 65. xxxviii Mar. 14. 22. Let our Lords Apostle be his interpreter my body the communion of my body my blood the communion of my blood 1 Cor. 10. 16. Is there any thing more expedite clear and easy than that as Christ is termed our life because through him we obtain life so the parts of this sacrament are his body and blood for that they are so to us who receiving them receive that by them which they are termed S. 67. xxxix Io. 6. 63. When some did conceive amiss of eating his flesh our Saviour to abate that error in them gave them directly to understand how his flesh so eaten would profit them nothing because the words which he spake were spirit that is to say they had a reference to a mystical participation which mystical participation giveth life Ib. xl Phil. 3. 11. Our general consolation departing this life is the hope of that glorious and blessed resurrection which the Apostle St. Paul nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note that as all men shall have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be raised again from the dead so the just shall be taken up and exalted above the rest whom the power of God doth but raise and not exalt S. 68. xli Exod. 3. 5. If all either places or times were in respect of God alike wherefore was it said unto Moses by particular designation This very place wherein thou standest is holy ground Why doth the prophet David choose out of all the days of the year but one whereof he speaketh by way of principal admiration This is the day which the Lord hath made Psal 118. 24. No doubt as Gods extraordinary presence hath hallowed and sanctified certain places so they are his extraordinary works that have truly and worthily advanced certain times for which cause they ought to be with all men that honour God more holy than other days S. 69. xlii Esa. 1. 13. For as much as the Jews who alone knew the way how to magnifie God aright did commonly as appeared by their wicked lives more of custom and for fashions sake execute the services of their religion than with hearty and true devotion which God especially requireth he therefore protesteth against their Sabbaths and solemn days as being therewith much offended S. 70. xliii Gal. 4. 10. St. Paul although it were not his purpose to favour invectives against the special sanctification of days and times to the service of God and the honour of Jesus Christ doth notwithstanding bend his forces against that opinion which imposed on the Gentiles the yoke of Jewish legal observations as if the whole world ought for ever and that upon pain of condemnation to keep and observe the same such as in this perswasion hallowed those Iewish Sabbaths the Apostle sharply reproveth saying Ye observe days and months and times and years I am in fear of you lest I have bestowed upon you labour in vain ib. xliv Rom. 14. 17. Albeit concerning Iewish abstinence from certain kinds of meats as beng unclean the Apostle doth teach that the kingdom of heaven is not meat nor drink he derogates not from that abstinence whereby we either interrupt or otherwise abridge the care of our bodily sustenance to shew by this kind of outward exercise the serious intention of our minds fixed on heavenlier and better desires the earnest hunger and thirst whereof depriveth the body of those usual contentments which otherwise are not denyed unto it S. 72. xlv Dan. 10. 2 3. When men fasted it was not always after one and the same sort but either by depriving themselves wholly of all food during the time that their fasts continued or by abating both the quantity and kind of diet We have of the one a plain example in the Ninivites fasting and as plain a precedent for the other in the prophet Daniel I was saith he in heaviness for three weeks of days I ate no pleasant bread neither tasted flesh nor wine ib. xlvi Mat. 6. 4. Our corrupt inclination well considered there is cause why our Saviour should account them happiest that do most mourn and why Salomon might judge it better to frequent mourning than feasting houses Eccles. 7. 4. not better simply and in it self for then would nature that way incline but in regard of us and our common weakness better ib. xlvii Pro. 30. 8. By reason of mans imbecillity and proneness to elation of mind too high a flow of prosperity is dangerous too low an ebb again as dangerous for that the vertue of patience is rare and the hand of necessity stronger than ordinary virtue is able to withstand Salomons discreet and moderate desire we all know give me O Lord neither riches nor poverty xlviii Io. 20. 22. The Holy Ghost may be used to signifie not the person alone but the gifts of the holy Ghost and vve knovv that spiritual gifts are not only habilities to do things miraculous as to speak vvith tongues which never were taught us to cure diseases without art and such like but also that the very authority and power which is given men in the Church to be Ministers of holy things this is contained within the number of those gifts whereof the Holy Ghost is author therefore he which giveth this power may say without absurdity or folly receive the Holy Ghost such power as the Spirit of Christ hath endued his Church withal such power as neither prince nor potentate King nor Caesar on earth can give S. 77. xlix Esa. 8. 6. The Prophet Isaiah receiving his message at the hands of God and his charge by heavenly vision heard the voice of the Lord saying whom shall I send Who shall go for us whereunto he recordeth his own answer then I said here Lord I am send me Which in effect is the Rule Canon whereby touching this point the very order of the Church is framed The appointment of times for solemn ordination is but the publick demand of the Church in the name of the Lord himself whom shall I send who shall go for us The confluence of men whose inclinations are bent that way is but the answer thereunto whereby the labours of sundry being offered the Church hath freedom to take whom her Agents in such case think meet and requisite S. 77. l. Towards the ministery what doth the blessed Apostle else but encourage saying he which desireth it is desirous of a good work What doth he else by such sentences but stir kindle and inflame ambition if I may term that desire ambition which coveteth more to testify love by painfulness in Gods service than to reap any other benefit although of the very honour it self and of other emoluments annexed to such labours for more encouragement of mans industry we are not so to conceive neither as if no affection could be cast towards them without offence Ib. li. Revel 4. 4. A Presbyter according to the proper meaning of the new testament is he unto whom our Saviour Christ hath communicated the power of spiritual procreation Out of twelve patriarchs issued the whole multitude of Israel according to the flesh And according to the mystery of heavenly birth our Lords Apostles we all acknowledge to be the patriarchs of his whole Church St. John therefore beheld sitting abâ—ut the throne of God in heaven four and twenty presbyters the one half Fathers of the old the other of the new Testament S. 78. lii Act. 5. 4. It seemeth in these days a question altogether vain and superfluous whether Tithes be a matter of divine right because howsoever at the first it might have been thought doubtful our case is clearly the same now with theirs unto whom St. Peter sometimes spake saying While it was whole it was whole thine When our Tithes might have probably seemed our own we had colour of liberty to use them as we our selves saw good but having made them his whose they are let us be warned by other mens example what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash or clip that coin which hath on it the mark of God S. 79. The stile of ancient Graunts and Chartersis We have given unto God both for us and our heirs for ever ib. liii Tit. 1. 5. Act. 14. 23. Other distinction of Churches there doth not appear any in the Apostles writings save only according to those Cities wherein they planted the Gospel of Christ and erected Ecclesiastical Colledges Wherefore to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every City and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every Church do in them signifie the same thing S. 80. liv 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright doth noâ—e in the Apostles writings soundness of doctrin only and in meaning standeth opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the broaching of new opinions against that which is received For questionless the first things delivered to the Church of Christ were pure and sincere truth Which whosoever did afterwards oppugn could not choose but divide the Church into two moieties in which division such as taught what was first believed held the truer part the contrary side in that they were teachers of novelty erred S. 81. FINIS
inconvenient especially when there may be other remedy also against the sores of particular in conveniences ib. v. 1 Cor. 14. 36. Haih the word of God gone out from you or hath it lighted on you alone Wherein he teacheth the Church of Corinth to know that there was no such great odds between them and the rest of their brethren that they should think themselves to be gold and the rest to be buâ— copper Men instructed in the knowledge of Iesus Christ there both were before you and are besides you in the world ye neither are the fountain from which first nor yet the river into which alone the word hath flowed S. 13. In Book V. i. Ps 1. 3. IT hath been set down as an axiom of good experience that all things religiously taken in hand are prosperously endâ—d because whether men in the end have that which religion did allow them to desire or that which it teacheth them contentedly to suffer they are in neither event unfortunate S. 1. ii 1. Chr. 29. 17. David was a man after Gods own heart so termed because his affection was hearty towards God Beholding the like disposition in them which lived under him it was his prayer to Amighty God O keep this for ever in the purpose and thoughts of this people For to forsake the true God of heaven is to fall into all such evils upon the face of the earth as men either destitute of grace divine may commit or unprotected from above endure ib. iii. Dan. 3. 29. In zeal to the glory of God Babylon hath excelled Sion We want that Decree of Nebuchodonosor the fury of this wicked brood hath the reins too much at liberty their tongues walk at large they spitvenome of their poysoned Hearts breaketh ouâ— to the annoyance of others what their untamed Lust suggesteth the same their licentious Mouths do every where set abroach With our contentions their irreligious humour also is much strengthned S. 2. iv 2 Chron. 2. 5. Signs must resemble the things they signifie If Religion bear the greatest sway in our hearts our outward religious Duties must shew it as far as the Church hath outward hability Duties of Religion performed by whole Societies of men ought to have in them according to our power a sensible excellency correspondent to the Majesty of him whom we worship S. 6. v. Iob 10. 12. Because Wisdom and Youth are seldom joyned in one and the ordinary course of this World is according to Iobs Observation who giveth men Advice to seek wisdom among the Antient and in the length of dayes Understanding therefore if the comparison do stand between man and man which shall hearken unto other sith the Aged for the most part are best experienced least subject unto rash and unadvised passions it hath been ever judged reasonable that their Sentence in matter of Counsel should be better trusted and more relyed upon than other mens S. 7. vi Eccles. 4. 9. That which the Church by her Ecclesiastical Authority shall probably think and define to be true and good must in congruity of reason over-rule all other inferiour Judgments whatsoever To them which ask why we thus hang our Judgments on the Churches Sleeves I answer with Salomon because two are better than one The bare consent of the whole Church should it self in these things stop their Mouths who living under it dare presume to bark against it S. 8. vii Act. 27. 38. The casting away of things profitable for the sustinence of mans Life is an unthankful Abuse of the Fruits of Gods good providence towards Mankind Which Consideration for all that did not hinder St. Paul from throwing Corn into the Sea when care of saving mens lives made it necessary to lose that which else had been better saved Neither was this to do Evil to the end that Good might come of it For of two such Evils being both not evitable the choice of the less is not evil And Evils must be in our construction judged ineviable if there be no apparent ordinary way to avoid them because where Counsel and Advice bear rule of Gods extraordinary power without extraordinary Warrant we cannot presume viii Mat. 21 13. The Argument which our Saviour useth against Profaners of the Temple he taketh from the use whereunto it was with Solemnity consecrated And as the Prophet Ieremy forbiddeth the carrying of Burthens on the Sabbath because that was a sanctified day So because the Temple was a place sanctified our Lord would not suffer no not the carriage of a Vessel through the Temple Mar. 11. These two Commandments therefore are in the Law conjoyned Ye shall keep my Sabbath and reverence my Sanctuary Lev. 26. S. 12. ix 1 Cor. 11. 22. Out of those the Apostles Words Have ye not Houses to eat and to drink in albeit Temples such as now were not then erected for the Exercise of Christian Religion it hath been nevertheless not absurdly conceived that he teacheth what difference should be made between House and House that what is fit for the dwelling place of God and what for mans Habitation he sheweth he requireth that Christian men at their own home take common Food and in the house of the Lord none but that Food which is Heavenly he instructeth them that as in the one place they use to refresh their Bodies so they may in the other learn to seek the Nourishment of their Souls and as there they sustain temporal Life so here they would learn to make provision for Eternal Christ could not suffer that â—he Temple should serve for a place of Mart â—or the Apostle of Christ that the Church should be made an Inn. ib. x. Act. 28. 11. In the use of those Names whereby we distinguish both dayes and months are we culpable of Superstition because they were who first invented them The sign of Castor and Pollux superstitiously given unto that Ship wherein the Apostle sailed polluteth not the Evangelist's Pen who thereby doth but distinguish that Ship form others S. 13. xi 1 Chron. 29. 14. In our bounteous Expences on Gods house we give unto God a Testimony of our chearful â—ffection which thinketh nothing too dear to be bestowed about the Furniture of his Service and it serveth to the World for a Witness of his Almightiness vvhom vve outvvardly honour vvith the chiefest of outvvard things as being of all things himself incomparably the greatest S. 15. xii Act. 15. 21. The Church as a Witness preacheth Gods meer revealed Truth by reading publickly the sacred Scripture Thus vve maâ— the more boldlier speak being strengthned vvith the Example of so Reverend a Prelate as saith that Moses from the time of antient Generations and Ages long since past had amongst the Cities of the very Genti 〈…〉 them that preached him in that he was 〈◊〉 every Sabbath way For so of necessity must be meant in as much as we knâ—â— that the Jews have always had their wee 〈…〉 readings of the Law of Moses
but that t 〈…〉 always had in like manner their weekly Sermo 〈…〉 upon some part of the Law of Moses we 〈◊〉 where find S. 19. xii Ps. 105. 28. Whereas the Propâ—â—â— David saith concerning Moses and Aarâ—â— that they were obedient to the word of Goâ— and in the self-same place our allowed transâ—â—tion saith they were not obedient what coâ—â—tradiction is there if he understanding Mâ—â—ses and Aaron do say they were not disobeâ—â—â—ent we applying our speech to Pharaoh aâ—â— the Egyptians do say of them they were nâ—â— obedient Or which the matter itself wâ—â— easily enough likewise suffer if the Egyptiâ—ans being meant by both it be said thâ—â— they in regard of their offer to let g 〈…〉 the people when they saw the fearful darkness disobeyed not the word of the Lord and yet that they did not obey his word iâ— as much as the Sheep and the Cattel at the self-same time they withheld ib. xiii Io. 20. 31. The end of all scripture is the same which St. John proposeth in the â—riting of that most divine Gospel namely â—ith and through faith salvation Yea all â—cripture is to this effect in it self available â—s they which wrote it were perswaded â—nless we suppose that the Evangelist or oâ—hers in speaking of their own intent to inâ—truct and to save by writing had a secret conceit which they never opened unto any conceit that no man in the World should â—ver be that way the better for any sentence by them written till such time as the same might chance to be preached upon or alâ—edged at the least in a Sermon S. 22. xiv 1 Cor. 1. 21. That which must save believers is the knowledge of the Cross of Christ the only subject of all our preaching and in the Gentiles eyes what doth this seem as yet but folly It pleaseth God by the foolishness of preaching to save These words declare how admirable force those mysteries have which the World doth deride as follies they shew that the foolishness of the Cross of Christ is the Wisdom of true believers they concern the object of our Faith the matter preached of and believed in by Christian men This we know that the Grecians or Gentiles did account foolishness but that they ever did think it a fond or unlikely way to seek mens Salvation by Sermons we have not heard ib. xv 1. Thes. 5. 17. When as every other dutâ— besides is but to shew it self as time and opportunity require for prayer all timâ—s arâ— convenient when we are not able to do any other thing for mens behoof when through maliciousness or unkindness they vouch safe not to accept any other good at our hands prayer is that which we always have in our power to bestow and they never in theirs to refuse S. 23. xvi Mat. 21. 13. The place of assembly although it serve for other uses as well as praâ—er yet seeing that our Lord himself hath to this as to the chiefest of all other plainly sanctified his own Temple by entituling it the house of prayer what preheminence of dignity soever hath been either by the ordinance or through the special favour and providence of God annexed unto his Sanctuary the principal cause thereof must needs be in regard of Common Prayer S. 23. xvi 1 Cor. 11. 10. If as the gravest of the ancient Fathers teach that the house of prayer is a Court beautified with the presence of celestial powers that there we stand we pray we sound forth hymnes unto God having his Angels intermingled as our associates and that with reference hereunto the Apostle doth require so great care to be had of decency for the Angels sake how can we come to the house of prayer and not be moved with the very glory of the place it self so to frame our affections praying as doth best beseem them whose suits the Almighty doth there sit to hear and his Angels attend to further When this was engrafted in the mind of men there needed no penal statutes to draw them unto publick prayer the warning sound was no sooner heard but the Churches were presently filled the pavements covered with bodies prostrate and washt with their tears of devout joy xvii Lu. 11. 1. That our Saviour did but set men a bare example how to contrive or devise prayers of their own and no way bind them to use this is no doubt an errour Iohn the Baptists disciples which had been always brought up in the bosom of Gods Church from the time of their first infancy till they came to the school of Iohn were not so bruitish that they could be ignorant how to call upon the name of God but of their master they had received a form of prayer amongst themselves which form none did use saving his disciples so that by it as by a mark of special difference they were known from others And of this the Apostles having taken notice they request that as Iohn had taught his so Christ would likewise teach them to pray S. 35. xviii Eph. 5 9. The greatest part of our daily service consisteth according to the blessed Apostles own precise rule in much variety of Psalms and Hymns for no other purpose but only that out of so plentiful a treasure tâ—ere might be for every mans heart to chuse out his own sacrifice and to offer unto God by particular secret instinct what fitteth best the often occasions which any several either party or congregation may seem to have S. 43. xix Ps. 39. 5. In reference to other creatures of this inferior world mans worth and excellency is admired compared with God the truest inscription wherewith we can circle so base a coyn is that of David Vniversa vanitas est omnis homo whosoever hath the name of a mortal man there is in him whatsoever the name of vanity doth comprehend S. 47. xx 1 Tim 2. 3. By intreating for mercy towards all we discharge that duty which the Apostle himself doth impose on the Church of Christ as a commendable office a sacrifice acceptable in Gods sight a service according to his heart whose desire is to have all men saved a Work most suitable with his purpose who gave himself to be the price of Redemption for all and a forcible mean to procure the conversion of all such as are not yet acquainted with the Mysteries of that Truth which must save their souls S. 49. xxi 1 Cor. 13. 7. Concerning the state of all men with whom we live the safest axioms for Charity to rest it self upon are these He which believeth already is and He which believeth not as yet may be the Child of God It becometh not us during life altogether to condemn any man seeing that for any thing we know there is hope of every mans Forgiveness the possibility of whose Repentance is not yet cut off by Death And therefore Charity which hopeth all things prayeth also for all men ib. xxii Rom. 9. 3. Our prayers for all mens good