Sixtly the long Omission is a barre to those helps that doe assure us of the promises and strengthen our faith First by this the Lord represents his promises as it were painted in a Table and setteth them forth as in a lively picture before our eyes that we may not onely hear but see handle touch and tast and digest them It is observed that this Sacrament doth more seal the promises than the Word doth not for the substance and matter it self but for the manner of working making us after a sort to handle Christ with our hands and see him with our eyes Though the Word and Sacraments agree as instruments by which the holy Ghost useth to make us one with Christ and partakers of salvation the working and forcible power of both depending on God alone and flowing from him as from a fountain and yet they differ in that the Word is offered to all none excluded and debarred from the hearing of it 1 Cor. 14. yet not all to be admitted to this Again the Word begins and begets faith but this is of another nature We must bring Faith with us the Word affects the eare but this offers Christ to the eyes and we see him crucified before us Secondly this Sacrament strengthens faith it is an effectual means to that very purpose and it is found by experience that Christians in their spiritual languishings gather strength from this heavenly Manna being a speciall support and prop to faith The Lords Supper is defined by Doctor Ames to be the Sacrament of the nourishing and growth of the faithfull in Christ Why should that be denied which Christ himself hath appointed as an help and means of this growth and nourishment The Lords Supper is to be considered under a fourfold notion 1. As it is a spiritual medicine to cure the remainders of our corruptions 2. As it is a spiritual food to strengthen our weak graces 3. As it is a spiritual cordial to comfort our distressed consciences 4. As it is a strong obsignation and forcible engagement to all acts of thankfulnesse and obedience in Jesus Christ I leave it to any experienced Christian to judge whether their faith hath not been greatly strengthned in the frequent receiving of this blessed Sacrament and in the long forbearance have found much weaknesse of faith Seventhly the long Omission of the Lords Supper is not warrantable Jemes because it is a special part of Gods positive and instituted worship It is more properly and immediately the worship of God than the exercise of discipline Discipline is necessary to the well-being of a Church Rutherf Whitaker de Eccl. contro 2. Quaest 5. c. 17. but this Sacrament in some degrees necessary to the essence and beeing of a Church the administration of the Sacraments are in some sort the essentiall mark of the Church but so is not discipline Some think the Sacraments are but only civil and ceremonial and to be received in obedience to Magistrates but are of no effect to perfect one But it is not so for they doe greatly sin who either doe not use the Sacraments at all or administer them when and to whom they list It is a duty that lies upon all Believers to the end of the world 1 Cor. 11.24 25 26. Want of Chu government no warrant c. p 3. Jeans pag 4. And there ought to be fit and convenient seasons for the celebration of it That it is a duty Mr. Jeanes well observeth from the aforesaid Text quoting severall Learned Authours as Tilemanus Hishusius Fredericus Baldwinus Peter Martyr Calvin Musculus Aretius Hipperius Tossanus Paraeuâ— Piscator and others and he addeth from Master Pemble that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implieth here a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as you doe it therefore doe it often as a duty incumbent on Christians for this we have the example of the last and purest times The Apostles delivered it and the people received it every Lords day Acts 2.41 42. 20.7 This was the custome of the Church many years after the Apostles times as we read in Ecclesiastical story in some places every day as Augustine * August in Iob. irâ—ct 26. Chrysost in Eph. 1. Hom. 26. every Lords day as Chrysostome in all places So Just Martyr and Tertull. often in the year as the same Augustine †Aug. ad Ian. Epist 1.9 Untill the negligence of the Pastours and coldnesse of the people brought in the seldome-use of it It cannot be denied but it proceeded from the shop and invention of the Devil whosoever were the instruments to bring in this corrupt custome of once communicating in the year By this word as often is not meant that Christ hath left a liberty to the Church when and how often they will celebrate the Lords Supper I will not dispute the Churches liberty concerning prudent fit Ieanes pag. 4. and convenient seasons for the administration of the Lords Supper so that she keep within the latitude of frequency it is not left free unto Christians and committed to our discretions to receive or not receive Such a conclusion is bad from this word as often this were no lawfull liberty but unlawfull licentiousnesse We ought to make some conscience of this duty being a Commandment of Christ as we doe of other Commandments prescribed Thou shalt not steal few but make some conscience thereof because Gods Commandment so here is a Commandment from our Father and Master whom we should obey as Sons and Servants God is dishonoured by a carelesse abstaining as well as by an unreverent receiving Now it cannot be otherwise imagined but the long Omission is a neglect of our duty and of that principall part of Gods positive and instituted worship It is the safest for Christians to conform to the Apostolical and primitive times and that then it was used every Lords day is apparent Divine Right of Church-government pag. 20. Jean 21. And whatsoever actions say the London Divines were done by Saints recorded in Scripture upon such grounds as are of morall perpetual and common concernment are obligatory to all and a Rule to after-generations and how the omission for 7 8 9 10 years stands with Apostolical practise I leave to any to judge and what if it binde not to the same time yet it holds out a frequency of administration I wish all Ministers would observe this Apostolicall practise for we cannot have better patterns for imitation than the Primitive Church Out of the Conf. of Beh. of holy Bapt. cap. 12. which is the true and best Master of posterity and as a Guide leadeth us the way The Lords Supper is the work or speciall businesse of the Lords day and the day is the special time for such a businesse Shep. of the Sabbath It was ordained by the Canons of many Churches that every one should communicate at least three times in the year but now if a survey were taken it
Minister than a promise to the People We are unfit to be Seers if we cannot distinguish between Hagar and Sarah but Txion like take a Cloud for Juno We are poor Starres if light enough cometh not from us whereby to distinguish of colours to discern the Manna of Israel from the inchanted Cup of Babel There are too many sad experience telleth us strangely affected to Humane Learning who would deprive us of the use of it by calling it Mans knowledge Worldly wisdome a great enemy to Gospel simplicity the Dagon the world worships not unlike the Fox dispraising the Grapes he cannot reach If they could beat down Learning they might escape censure for their own Ignorance I wish Quintus had his desire Soli ut artificis de artibus judicarent If the people would not meddle with what concerns them not or of what they are altogether ignorant Ne sutor ultra crepidam is a good note I heartily wish these men a rectified judgment sober affections and so much knowledge as to discern betwixt a hand maid and her Mistresse it is to be feared such Children of Ignorance will persecute all the means and Messengers of Light and bring both Church and State to a disordered Church of confusion Secondly in a true Gospel-Minister is required a holy life qualified according to the Apostles rules not to be onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 blamelesse in conversation Tit. 1.8 1 Tim. 3.3 as Timothy so every Minister must be a pattern to his people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in doctrine and in conversation 1 Tim. 4 12. they must like Gideous souldiers be armed with Lamps as well as Trumpets as they must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2. cut the word aright so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. square their life aright look both to their doctrine and to themselves 1 Tim 4. They are called in Scripture starres and God never placed any Starre in the firmament that gives no liight He went not farre from this allegory that prescribed a Ministers duty Gug. Naz. Tonare voce fulminare vitâ Our words thunder our lives lightning If we be lightfull in preaching darksome in living we doe as it were propound our doctrines as impossible to be kept If we have knowing mindes and dissolute affections it may be said of us as of that stigmatick Roman Emperour Galba IgeniuÌ„ Gtlbae malè babitat who ws both deformed and witty that a good Instrument is put in an evil Case He that hath Learning and no good Life is like sounding brasse and a thinkling Cymbal As the Lacedemonians said of the Nightingale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nothing but a voice They are called Stewards and Ambassadours therefore should be without reproof and make their Masters will their Rule as they are Way-marks in preaching so Load-stones in conversation If we consider a Minister in a fourfold regard 1. Of God 2. Of his Ministery 3. Of the People And 4. of himselfe We shall plainly see that Holinesse is requisite For the first Dr. Clerke in a Ser. pâ—at a Visitat the Levite must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without blemish for no Levite that had any kinde of blemish might come neer the Lords Altar Levit. 21. The shadow in a Type hath a proportionable truth in the body The blemishes in the bodies of the Priests under the Law were figures of the sins in the souls of the Ministers under the Gospel and as God removed them from ministring at his Altar so he repelleth these from preaching his Word Psal 50.16 What hast thou to doe to preach mine Ordinances c Gods command is generall to all especially to his servants in ordinary Be ye holy for I am holy 1 Pet. 1. v 16. The place where he is worshipped is called Sanctuarium and the Chamber of his presence Sanctum Sanctorum holy of holiest The day of his worship it is an holy day The persons of his worship his Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. holy The Ministers they are the Lords vessels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his vessels of choice and if they will be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meet for the Lords use 2 Tim. 2.21 they must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sanctified Secondly they are bearers of the Lords vessels not material but spiritual and therefore should be holy The Aegyptian Priests might not tast Wine nor the Roman Priests touch a Bean. Drunkennesse is signified by the one and unchast Lust by the other Holy Sacrifices and an unholy Sacrificer doe ill agree Thirdly the Pastors of Gods Church ought to be ensamples to Christs flock Vita Clericorum should be Libri Laicorum The lives of the Clergie the books of the Laitie saith one of the Fathers The Conversation of the Priest the Looking-glasse of the People The Prophet calleth John Baptist the first Preacher of the Gospel a voice not a sound Viva vox saith Bernard that is both vita vox Fourthly They ought to be holy in respect of themselves For when no place either of Logick or Rhetorick can perswade yet the Reason drawn from Lucrum and Damnum will not fail Now the losse is of the two greatest things that man hath the losse of his name and the losse of his soul In the day of the generall assise of the world the prophesying in Christs name will not serve for an answer Mat. 7.22 but then there shall be a reply and sentence together I know you not depart from me c. For God shall judge not after the doctrine but after the life of the Minister and every man shall receive according to his works That which the Jewes spake falsly of Christ is verified of such Prophets that though they save others yet themselves they cannot save For he that denounceth Gods judgments on those sins which himselfe committeth is his own condemner Rom. 2.1 and Christ in the last day shall say unto him Luke 19. ver 22. Out of thine mouth will I judge thee thou wicked servant c. Ille solus praedicat viva voce qui praedicat vita voce He preacheth most that liveth best All things in a Divine should preach his apparell his diet his expressions and actions being walking Sermons Epistles and Gospels A Gospel-Minister must be an example in word and conversation according to that of Hierome Omnia in Sacerd te debent esse vocalia The Prophets are said to be holy Prophets Luke 1. ver 70. holy by place taken from amongst others and consecrated to this high calling So Calvin holy by grace and sanctification for holy Prophets are Voces convertibiles As good Preachers are Lux mundi The Light of the world So Bad are Tenebrae mundi saith Bernard Fogs and mists they give good Oracles out of Moses Chaire they say but doe not their practise overthrows all which makes the people think of some great mysterie of Atheisme never yet imparted to them In currant
allegorically as Origen some historically as Hierome some morally as Gregory the great some pathetically as Chrysostome some dogmatically as Augustine Thirdly the persons ordained some Apostles c. The Lord hath from time to time raised up instruments and taught the children of men the secrets of his kingdome by men of the like passions its true he can give wisdome without a Teacher maintain life without bread raise up children to Abraham of stones doe more by his absolute power than he will by his actuall But it is his will to make use ordinarily of means to teach Cornelius by Peter Lydia by Paul Paul by Ananias the Eunuch by Philip and every soule that is wise in the doctrine of salvation by Apostles Prophets c. Lat. Confes of Helvetia c. 18. God hath alwaies used his Ministers for the gathering or erecting of a Church to himself c. True it is God can by his power without any means take unto himself a Church amongst men but he had rather deal with men and the ministery of men The Lord useth no Angels in this great work of mans happinesse but men Consultissime autem sapientissime fieri à Deo intelligimus Zanch. confes Châ— relig de Eccl. Milt gâ—ber quod non per Angelos sed per homines doceat in Ecclesia Christus tam quia libentius sinimus nos à nostri similibus familiaritèr institui quam à longè dissimilis naturae spiritibus cum insolita majestate deceri c. We know saith he it was most wisely and advisedly done of God that Christ should teach in his Church not by Angels but by men both because we can more willingly suffer our selves to be informed familiarly of our equals than to be taught of spirits of a farre differing nature with an unacquainted Majestie and also because we might more easily be deceived of Sathan falsly faining himself to be sent of God and transforming himself to an Angel of light and those surely in our judgment are two not the least causes why the Son of God when he was to fulfill the Office of a Teacher in the Church would be made a man and our brother and familiar like unto us in all things sin onely excepted hence it is that in these last dayes he is said to speak unto us by his Son Nempe jam homine facto In cod loco familiariter in Ecclesia agente Namely being now made man and living familiarly in the Church Bucanus gives severall Reasons why the Lord doth not teach by Himself or by Angels but by Man First Buc. in 42 Com. pl. of the Ministery he provides for our infirmity in choosing such Interpreters Secondly to make triall of our obedience who speaks by such Thirdly that he may declare his favour towards us when he consecrates the mouthes and tongues of men to himself that in them his very voice may sound out unto us Fourthly lest without the outward Word we should expect the hidden Revelations of the Spirit or preaching of Angels Lastly this treasure is in earthly vessels that the excellency of the power may be of God and not of us 2 Cor. 4.7 We shall considering the weight of every word in our Text handle the persons therein 1. Severally then Joyntly Apostles To be called by God to the office of Publick teaching and administring the Sacraments Zanch confes Chr. relig de Eccl. Milit. guber is two fold Extraordinary or Ordinary Extraordinary is that which is done by God himself or the Son of God immediatly without the work and Ministerie of man and this is done 3 waies First without using any mans service or suffrage Bucan 42. Com. pl. of the Ministerie but his own voice onely of this sort was the calling of Abraham Moses the Prophets John Baptist and the Apostles Secondly when God useth some but yet as Messengers only shewing the calling and commandment of God so Philip was called by the message of the Angel to baptize the Eunuch Ananias sent to comfort and baptize Paul the Apostle Thirdly by his inward inspiration Of this kinde was the journey of Philip to the City of Samaria Acts 8. Of this sort was the calling of those that preached the Gospel in Phenicia and Cyprus after the scattering of the Churches The 12 Apostles had the aforesaid extraordinary calling not from man or by man but immediately by Christ employed in the highest Ministery of the Church planters of the New Testament amongst the Nations founders of the future edifices of the Church whose doctrine is the canon and rule of all Christian Religion free from corruption of inerrable spirits impowered by the laying on of hands to give the Holy Ghost verst in all Languages else they could not be instrumentall to convert all Lands and having the gifts of miracles which doth ever accompany an extraordinary calling saith Mayer Mayer Jam 3. Doct. 3. else how should men know they were sent of God But Zanchy thinks Miracles not alwaies necessary to an extraordinary call Zanch relâ—g Christi de Eccl. Mil. guber Neque enim credimus ad hujus generis Ministrorum vocationem Ministeriúmque confirmandum semper opus esse miraculis cum neque omnium Prophetarum c. We doe not believe that there is alwaies need of Miracles to confirm the calling and Ministerie of this kinde of Ministers sith we read not that the sending of all the Prophets was confirmed by miracles but onely by the Spirit of God and zeal of his glory wherewith they burned c. had the Apostles done no Miracles yet their very preaching was not without Miracle probatur Deus per Apostolos God was exceedingly glorified by such mean poor rude men and out of the mouthes of these babes and sucklings God ordained praise Leo serm 1. de pen. We may see Vbi Deus Magister est quà m citò discitur quod docetur Where God is the Tutour the lesson is soon taught such instruments as these God thought fit to lay the foundation by but employed ordinary ones for the building of the walls and of the roof Now this extraordinary calling singular endowments and miraculous actings of the Apostles are not patterns and presidents for us The Church of God is not now to make use of illiterate men unfit unqualified relying on Enthusiasms and Revelations for the same Christ that elected these by the pen of his Apostle in that excellent Epistle to Timothy which Hierom calleth Speculum Sacerdotii as the whole Scripture is Speculum Christianismi sets down some directions for the choice of a Pastor 1 Tim 3.2 he must be sober vigilant of good behaviour apt to teach it is not enough to be holy and well-learned and so climb into the Pulpit and preach but he must have an outward ordination by the imposition of hands 1 Tim. 4.14 God doth not in these daies so enthusiastically inspire men but sets them 1st to be Cisterns in the Universities
before they be Conduits in the Countrey they have an ordinary mission or calling according to the rules and Canons of the Scripture and not to dream of the extraordinary mission of the Apostles which was but temporary during the Churches infancy accompanied with miracles whereunto an end was put in the primitive times of the Evangelical Church But it may be objected Object Was not the calling of Huss Whitcliffe and Luther and some others of that Age in that general defection extraordinary I answer Answ their calling if we take the order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the common manner and use was ordinary for they were Pastors from the institution of the Church of Rome but when the filthinesse of that Church was wiped away it was also lawfull although extraordinary for they had the gifts of true wisdome and knowledge of that heavenly doctrine which lay obscured 2. They had the gift of powerful teaching whereby many thousands were converted 3. The gift of undanted resolution and constancy 4. Gods unexpected and marvellous blessing of their labours to the astonishment of their adversaries so that it may without offence be affirmed that the calling of the Reformers of the Church was partly extraordinary and withstood the ordinary corruptions wicked and suspitious forms of an ordinary calling A calling may be expressly and formally corrupt Ruth due right of Presb. Ex intentione ordinantis operantis in respect of the particular intention of the Ordainers as Luthers calling to be Monk was a corrupt calling and in that respect he could not give a calling to others But it was virtually good and lawfull ex intentione operis ordinationis ipsius in respect of the intention of the Catholick Church being called to preach the Word of God which obliged him and not the Roman faith intended by the Ordainers And the same Author concludes that he sees no inconvenience to say Rutherf of the calling of the Reformers Com 1. ad Rom. Art 31. that Luther was extraordinarily called of God to go to other Churches as well as that of Wittenberg It was not properly extraordinary but a middle calling between a mediate and immediate as Parreus To this purpose is the Confession of the French Church it is said that somtimes as it fell out also in our daies the state of the Church being disturbed it was necessary that some should be raised up of the Lord extraordinarily which should repair the ruines of the decayed Church Prophets Propheta comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res futur as enunciare to tell things to come of these some were Legal some Evangelical some of the Old and some of the New Testament he is defined to be a person called of God to declare to men his will whether of things present or things to come of such we read Heb. 1.1 In the New Testament the name Prophet is taken Generally or Specially Specially for such an one as declares things to come as Paul 2 Thes 2.3 and Peter 2 Pet. 3.3 and Agabus Acts 11.28 Generally For every one that hath the gift of prophesying that is of understanding and unfolding the Scripture for the use and edification of the Church 2 Cor 14.3.4.5.29 so Mat. 23.24 Behold I send you Prophets that is Preachers such as interpret the Scripture of the Prophets So Rom. 12.6 1 Cor. 13. We know in part Dr. Boys third Sunday in Advent we prophesie in part such Prophets God hath given to his Church till the consummation of all things There are 3 kindes of Prophets according to the threefold distinction of times some write of things past as Moses some of things to come so Christ was foretold by the mouth of his holy Prophets some of things present as Zachary Evangelists The name signifieth Publishers of glad tydings and this consists either In Writing or In Preaching In Writing Clem. Alexan. firomat lib. 1. interpret Gentiano and so Matthew Mark Luke and John are called Evangelists The Gospel is preached as well by writing as by speaking as well by pen as by tongue The word spoken for the time is most piercing but the letter written is of most continuance In Preaching and so Saint Paul exhorteth Timothy to doe the work of an Evangelist to preach the glad tydings of salvation the Evangelists were subsidiary and certain secundary Apostles who had power and authority to set Pastors and Orders in particular Churches to which they were sent and that untill such time as they were recalled by the Apostles of this sort were Timothy Aretius de Offic Eccl. loc 62. Calv in Eph. 4. Titus Sylas and others they were Apostolis proximi officio dignitate tamen inferiores saith Aretius and Calvin next to the Apostles in office inferior in dignity Gradus officiorum in primitiva Ecclesia saith Aretius for all are not Apostles Rom. 12.9 The Apostles planted Churches and layd foundations of faith the Evangelists watered those Churches and built on these their foundation So Buc. 42. pla of the Ministerie preaching the Gospel sometimes in one sometimes in another place as it were subsidiary and certain secondary Apostles not in one onely but in many Churches Pastors and Teachers Some have made a difference about the words Rutherf Due right of Presb. pag. 141. but I see not any inconvenience why they may not meet in one person He that is gifted for both may attend both saith Rutherford and yet they differ saith he for the Word of God doth difference them 2. We know that many have gifts to teach Ibid. pag. 158. who are but dull and weak to perswade and work upon the affections as is observed amongst the Fathers Augustine excelled in teaching and disputing Chrysostome in exhorting Salmeron observeth that there Thomas Aquinas was eminent in informing the understanding and Bonaventure excellent for moving the affections and many are fitted to work on the affections as Pastors who are not able to teach as Doctors in the Schools Pastors saith Zanchy are Qui alicujus certi gregis dominici curam gerunt Zanch. in Eph. 4. placed over a certain Cure and Doctors or Teachers are such Qui vocati tantum sunt ad docendum quae sit vera religionis Christianae doctrina ad refellendum haereticos c. To teach the true doctrine of Christian Religion to confute false to give the plain interpretation of the Scriptures and to rule Ecclesiasticall Schools such as Origen in the Church of Alexandria Clemens and the like The same saith Aretius of Pastors Aretius de effic Eccles loc 62. Anselme Beza Confes Christ fidei de Eccles Cap. 5.26 And that Teachers are Catechists and Instructors of Babes in the School Pastors are such as feed Christs sheep Teachers are such as feed his lambs Pastors saith Beza are such Qui in suis conscionibus doctrinam verbi applicent Ecclesiae usibus privatim ac publicè precando exhortando c. who in their preaching
this I come to the third thing in which the Ministerial office chiefly consists and that is the Administration of the Sacraments viz Baptism and the Lords Supper The Apostles and other Ministers in the purest times whom the godly Ministers and Preachers in these daies doe succeed did not only preach but also Baptize Act. 2.38 41 8.12 13. for which there is a command Mat. 28.19 and so administer the Supper of the Lord Last Confess of Helv. of the Minist of the Church form Confes Doctr. of the Church of England Confes Bohem. cap. 9 French Confes Art 25. Acts 20.7 1 Cor. 10.16 for which there is likewise a command 1 Cor. 11.23 that in these things the duty of Pastors consists is apparent by the Confession of the Reformed Churches The offices of the Ministers are divers yet notwithstanding most men doe restrain them to two in which all the rest are comprehended to the teaching of the Gospel of Christ and lawful administration of the Sacraments CHAP. III. That the Sacraments ought to be administred onely by a lawfull Minister one ordained and set apart to the work of the Ministery IT is the consent and harmony of the Reformed Churches That none may administer the Sacraments in the Congregation before he be lawfully called It is not amisse to set down the Confession of the Churches as farre as concerns our present purpose first that of Helvetia No man ought to usurp the honour of the Ecclesiastical Ministery La◠Confes◠of the Minist of the Church cap 18. that is to say greedily to pluck it to him by bribes or any evil shifts or of his own accord But let the Ministers of the Church be called and chosen by a lawful and Ecclesiastical election and vocation that is to say Let them be chosen religiously of the Church or of those which are appointed thereunto by the Church and that in due order without any tumult Ibidem seditions or contention And to the end that he might more fully declare their Ministery he addeth further That the Ministers of the Church are Stewards and Dispensers of the Mysteries of God Now the Mysteries of God Paul in many places and especially in the 3d to the Ephesians doth call the Gospel of Christ And the Sacraments of Christ are also called Mysteries of the antient Writers Therefore for this purpose are the Ministers called namely to preach the Gospel of Christ unto the faithful and to administer the Sacraments For this function is to be given to none Art 17. whom the Ministers and they to whom this charge is committed by the Church doe not finde and judge to be skilful in the Law of God Form Confes of Helv. of the Minist of the word to be of blamelesse life and to bear a singular affection to the name of Christ which seeing it is the true Election of God is rightly allowed by the consent of the Church and by the laying on of the hands of the Priest But Ministers ought not of their own accord to presse forward to that calling Confes of the Church of Bohemia pag. 351. but ought according to the example of the Lord and the Apostles to be lawfully appointed and ordained thereunto Therefore it is not permitted to any among us to execute the office of the Ministerie And in p. 352. or to administer holy functions of the Lords unlesse according to this custome of the primitive Church and order appointed by God he come to this function and be called and assigned thereunto which thing may also manifestly appear by the ancient Canons of the Church S. Cyprian hath in like sort set down the manner of ordaining Priests Engl. Confes pag. 361. Art 6. Further we say that the Minister ought lawfully duly and orderly to be preferred to that office of the Church of God and that no man hath power to wrest himself into the holy Ministerie at his own pleasure Wherefore these persons doe us the greater wrong which have nothing so common in their mouthes as that we doe nothing orderly and comely but all things troublesomely and without order And that we allow every man to be a Priest to be a Teacher and to be an Interpreter of the Scriptures This especially every one ought to take diligent heed of Confes of Belg. pag 364. that he doe not by unlawful means thrust himselfe into those offices For every one must wait untill he be called of God himselfe that he may have a certain testimony of his vocation and may know that it is from the Lord. Concerning Ecclesiastical Orders they teach Conf. Auspurg Art 14. That no man should publickly in the Church teach or minister the Sacraments except he be rightly called according as S. Paul giveth commandment to Titus to ordain Elders in every City Neither is it to be permitted to every one Conf. Wirth mberg Art 20. although he be a spiritual Priest to usurp a publick ministerie in the Church without a lawfull calling c. This is the Confession of the Church of England Of the Church of England Art 23. It is not lawfull for any man to take upon him the Office of publick teaching or ministring the Sacraments before he be lawfully called to execute the same To this agrees the Assembly of Divines Humble advise of the Assemb of Divines chap. 17. There be onely two Sacraments ordained by Christ our Lord in the Gospel that is to say Baptism and the Supper of the Lord Neither of which may be dispensed by any but by a Minister of the word lawfully ordained Salvo semper incolumi Orthodoxae Ecclesiae judicio Confes of the office dignity and power of persons Art 13. So the Church of Sueveland Here it is manifest that the true and fit Ministers of the Church such as be Bishops Seniors annointed and cōnsecrated can doe nothing but in respect of this that they be sent of God For how shall they preach saith Paul except they be sent Secondly It is the judgment of all the Orthodox Ministers of the truth for we are not only Dispensatores Ministeriorum as the vulgar Latine but Mysteriorum as the Original Administers of his Sacraments 6. Tom. loc com de Minist Eccl. cap. 3. To the calling of the Ministery belongs the Administration of the Sacraments as a special part thereof saith Gerardus Those to whom the Ministery of the word is committed their office is properly to administer Baptisme for to whom Christ said Preach the Gospel to them also he said Baptize 47. Com. place of Baptisme The Apostle enjoyns the washing of water with the word of the Gospel saith Bucanus And again putting the question What is the Ministery Quest Answ 42 Com. place of the Ministery It is an Ecclesiastical function upon earth assigned to preach the Word and administer the Sacraments And further in the same place He that hath either no calling in the Church
whereby we have an assurance of Gods favour It is a signe to signifie and represent a seal to ratifie and confirm the promises we read are confirmed to the believing soul Rom. 15.8 First in the Book of his Eternal Counsel that Book S. John speaks of Revel 5.1 2. which had 7 seals to signifie that it was perfectly ratified Secondly in his Son our Saviour for him hath God the Father sealed John 6.29 The riches of the New Testament are confirmed to us by the blood of Christ Heb. 9.15 Thirdly by Gods privy Seal his Spirit is called the Spirit of promise Ephes 1.13 Fourthly God confirmeth his promises by this Sacrament which is his broad Seale to confirm our faith and ratifie our assurance in Christ It doth give and conferre faith but more surely and strongly confirms faith which confirmation is not by any inherent power in it but by the holy Spirit working a strong perswasion and assurance in us sealing the blessings of the Covenant which doe chiefly consist of three parts First the forgivenesse of sins Jer. 33.8 Isa 43.25 Secondly the adoption of sons Jer. 31.31 32. Thirdly the promise of Eternall blessednesse And what greater blessings than pardon to poor sinners acceptation of bondslaves to be sons and to have the promise of Everlasting life This is the Covenant written by God to which he hath put to his Seale for our further assurance One Tree of Life served Adam One Rainbow gave assurance to Noah but to us behold Two unchangeable Sacraments two witnesses whereby we have full assurance Now I conceive that the deferring of this Seale from time to time which doth confirm our Charter is a great weakning of our faith hindrance of our assurance and ratifying the blessings of the Covenant of grace Thirdly the long Omission is a barre to the communion that should be betwixt Christ and Christians one with another hence it takes its denomination of communion 1 Cor. 10.16 17. As faith receives him so by this we are joyned near to him and have spiritual fellowship with him by this he means that the faithfull which come with due preparation are joyned and united to Christ by Faith instrumentally by the Bread sacramentally and by the Holy Ghost spiritually made one spirit 1 Cor 6.17 or one spiritual body as the members receive life from the head and the tree moysture from the root so the faithful from Christ Secondly this seals that communion that Christians have one with another For we that are many are one bread and one body because we are all partakers of one head 1 Cor. 10.17 It puts us in minde of our unity and concord being one body and to avoid discord and dissention 1 Cor. 11.18 20. When ye come together c. This was one end why it was ordained of Christ to be a bond of love and chain us together that we break not from God and our Brethren Of the Church of England Art 28. The Church of England saith that the Supper of the Lord is not onely a signe of love that Christians ought to have amongst themselves one to another c. This are we taught by the same bread compact of many corns the same wine prest out of many grapes 1 Cor. 10.17 Oh how many great and grievous are our distractions Brother against Brother Father against Son Minister against Minister People against Minister he hath no part in Christ that doth not grieve at this What a shame is it that the Sheep of the same Shepheard the Children of the same Father the Servants of the same Master the Heirs of the same Kingdome the Guests of the same Banquet the Partakers of the same Hope the Members of the same Body the Professours of the same Faith should contend and strive one against another fighting quarrelling hating envying and backbiting one of another Saint Paul condemning the abuses of the Corinthians exhorts them to tarry one for another 1 Cor. 11.33 that they would go hand in hand and lay aside all difference and dissention And our Saviour enjoyns Brotherly reconciliation Mat. 5.24 When thou bringest thy gift c. I appeal to any judicious Christian whether this fact doth not conduce to the renewing and maintaining of love and was by our Saviour instituted to that very end and whether the seldome use of it be not a great cause of that generall hatred rancour spight and envy of one against another Fourthly the long Omission of it is a barre to the frequent meditation of the great work of Redemption Art 28. The Church of England calls this a Sacrament of our Redemption by Christs death It was Christs last word to his Disciples the words of a dying friend which ever leaves behinde deep impressions Doe this in remembrance of me it was reserved till the approaching of his death that we might the better remember him when he was dead God gives the Rainbow a token of mercy to posterity the first born must be sanctified that so the day of the Jewes deliverance out of the Land of Aegypt might be remembred There must be a Golden pot of Manna reserved for the remembrance of that great mercy in feeding the Jewes with Angels food When the Lord parted the waters of Jordan he commanded Joshua to set up 12 Stones in memoriall of his mighty and miraculous works and that when the Children of Israel should aske in time to come what was meant by those stones they should answer that the waters of Jordan were cut off before the Ark of the Covenant of the Lord. Even so the Lord hath left unto his Church the Sacrament of his Supper as a visible representation of a crucified Christ and hath commanded us to continue this holy remembrance of his death and passion 1 Cor. 11.25 26. to be kept in memory and remain to posterity that they might know the occasion of it I desire that it may be considered whether the long omission of the Lords Supper doth not hinder Christians from a frequent meditation of the great work of Redemption Fiftly the long Omission is a barre to the serious and sad remembrance of our sins it is true we are every day to call to minde our wormwood and our gall to cast up our accompts Quid feci quid non feci Yet we had need of all helps to this end and the Sacrament being a lively representation of a crucified Christ doth bring to our mindes the remembrance of our bitter sins that brought to Christ such bitternesse of torment Magna amaritudo peccati quae tantam amaritudinem peperit Great was the bitternesse of sin which brought forth so much bitternesse of torment When we behold a crucified Saviour we presently reflect on our sins as the proper and principall causes of Christs sufferings Pilate Herod Judas the Jewes and Gentiles were but instruments which our sins set on work None are more guilty than we whose sinnes are those bloody instruments that slew the Lord of glory
of all I mean his false friend placed in his room was mortally hated of all men for his sedition and cruelty and afterwards came to an untimely end Such as take delight in persecution especially of Ministers hale judgments one their own heads which I pray God divert I beseech you consider sin is habituated by custome and hardned by impenitency if you cannot stay your self from going in sin stay your self from going on if you will break out timely break off by repentance Let God be glorified in an humble acknowledgment It is the voice of a friend Aut praevenire errori aut revocare errantem Either to prevent a man before he erreth or to recall him erring When mens wits and the Devils to help have found out the fairest pretexts for sin Gods justice strikes off all and leaves sin naked and punishable Many pretences have been found out for many sins besides distinctions mitigations qualifications extenuations colours questions necessities inconveniences tolerations ignorances c. But when man hath done God beginneth one argument of Gods now is stronger than all ours Thou shalt not doe this Consider the examples of Vzzah and Vzziah for Vzzah God had charged that none but the consecrated Priests should touch the Arke Vzzah seeing the Oxen shake the Arke put forth his hand to stay it up Was this a sin to stay the Ark of God from falling Yes God proveth it he layeth him dead by the Arke side For Vzziah God had charged Numb 18. That none should invade the Priests Office The stranger that cometh nigh shall be put to death Vzziah will come to the Altar with a Censor in his hand to offer Incense Why is this an offence to offer to the Lord Yes God maketh it manifest Vzziah is a Leper to his dying day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Synes Hym. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I crave thy pardon Lord for what 's amiss And in thy word unseemly handled is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The One in Three I laud and doe adore The Three in One acknowledge and no more The persecuted MINISTER In defence of the MINISTERIE The great Ordinance of JESUS CHRIST Setting forth 1. The continuance of it 2. What is required to the constituting of Gospel-Ministers 3. The excellency and dignity of their calling 4. What respect they ought to bee of amongst Christians 5. That the contempt of them is a great and grievous sin All which are plainly and methodically handled THE SECOND PART By WILLIAM LANGLEY late of S. Maryes in the City of Lichfield Minister Vtinam ex eorum sim numero qui pro veritate decertant in hominum offensionem incurrunt Greg. Naz. orat 21 Greg. Mag. in Ezek. Nihil ad defendendum honestate tutius Nihil ad dicendum veritate facilius He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10.16 The weapons of our warfare are not carnal but mighty through God 2 Cor 10.4 Who so despiseth the word shall be destroyed but he that feareth the commandment shall be rewarded Prov. 13.13 To the Right Worshipfull truely Noble and Virtuous Sir GEORGE BOOTH Knight and Baront Grace and Peace be multiplied I Presumed Right Worshipfull to dedicate the former part to a Kinsman of your Worships and a highly Honoured friend of mine this pleads your Worships Patronage against the oppugners of CHRISTS great Ordinance THE MINISTERIE Never did any that was in this Sacred Function if of any merit depart ashamed and discontented from your face whereas by others they are wondred at ut pueri Junonis avem made a spectacle unto the world Angels and men and are the filth and off-scouring of all things these scorners of so sacred an Office make a low step to their own damnation for indignities done to the Ministers of the Gospel shall not sleep in the dust but stand up in judgement If policy were my aime some Bramble should be my Patron under whose shadow I might for the present have shelter and protection perhaps honour and advancement but plain dealing is a jewell of great price and of that worth and excellency that with it I had rather embrace a mean condition than all the world with indirect dealing and dishonesty I have made choice of your Worship whose Name like a pretious ointment hath sent forth a fragrant smell To omit the ingenuity of your minde generosity of spirit milde temper and sweet disposition with many other shining virtues I will onely mention your piety in the worship of God and pity to all his poor distressed Members There are I finde four degrees of Honour naturall by Birth externall by Riches internall by Virtue and supernaturall by Grace though God hath blest you with all yet all must crouch to the last and kisse the Scepter of the Christian Noble for what is to draw our pedigree from Noahs flood may we not descend as well from cursd Cham as blessed Sem and therefore the best derivation is from Heaven Tota licèt veters exornent undique terrae Atria Juven lib. 3 Sat. 2. nobilitas sola est atque unica virtus This moved Ambrose to tell Auxentius Quid Honorificentius quà m ut Imperator Ecclesiae Filius dicatur VVhat Honour can be greater than that the Emperour should be call'd the Son of the Church Let me adde poor Man the son of God yet this honour have all his Theophilus was Noble because Theophilus a lover of God As this is your highest privilege let me intreat you to esteeme it your highest honour that so when all things cease and be not you may not cease to be immortal inestimable Bonum est suum esse saith Seneca It is a Royall thing to be a mans own but much more to be guided by the Law of CHRIST I grieve to see that our Age yields so few Josephs of Arimathea to step forth to their Pilates and speak for the honour of Jesus so few Esthers that adventure their lives for the safeguard of the People upon her resolved terms If I perish I perish so few Pauls that vindicate the glory of our Israel THE MINISTERIE though the great red Dragon hath drawn away a great part of the starres of our firmament yet God be praised some continue in their orbes to give light to this crooked Generation which is to your Worship and many more the joy and rejoycing of your heart There are I know too many full of subtilty that seek their overthrow and study their finall fall but An curat oves oviumque magistros Let your zeale for Truth against every opposite Errour remain constant to the provoking of others and let them say of your Worship Ad similitudinem vivimus VVhat I have done in this Treatise is for publick benefit and
coin three things are observed good mettall right stamp and just weight if we preach well and live ill our mettall is good but our stamp bad if we live well and preach ill our stamp is good but our mettall bad but if we both preach and live well our peny is good silver It is Vatablus his observation out of the 30. chap. of Exod. v. 13. that the weights and measures of the Sanctuary that is the sickle talent and cubit were of a double bignesse to those of common use denoting that the virtues of the Ministers of the Sanctuary should be of a double proportion to others Hemyngius in his Pestill Dom. 2. post Pasch tells us of four sorts of Ministers The first neither teach well nor live well These pull down the Church of God with both hands of which sort S. Peter and S Jude foretold us there should be many in the latter daies not Lux but Tenebrae mundi Not the Light as Ministers should be but the Darknesse of the world These are not Gospel-Physitians but Italian Quack salvers A second sort are such as teach well but live ill these set up the Temple of God with one hand and pull it down with another that build up Heaven with their Voice but Hell with their Life It is the Life not the Learning of the Preacher that perswadeth the people Suadet loquentis vita non oratio Sin single in the people is double in the Preacher for he offendeth both Peccato and Exemplo It is both Scandalum populi odium Ministerii even scandalum in both these senses an offence unto the people and a scandal to his calling Thou that teachest another teachest thou not thy self The Israelites abhor the offerings of the Lord through the sins of the Priests the sons of Eli and such a Minister may look for at the mouthes of the people the check in the Proverb Loripedem rectus c. and that which is John 9.34 thou art altogether a sinner teachest thou us Quid verba audiam cùm facta videam What should we heed what thou preachest when we see how thou livest Suspecting Religion to be but Policy and imagining if their Doctrine were true they would not crosse it by their practise A third sort are such as teach ill but live well This is an hypocritical trick of Heretical Ministers covering the bitternesse of the pill with gold and while men gaze at their outward holinesse they be easily made to swallow the dregs and drugs of their heresie Their austerity shall be stricter than John Baptists but not with intent to bring one soule to Christ A fourth sort are such as teach well and live well being Doctores Ductores Feeders and Leaders to sincerity of Doctrine there must be joyned integrity of Life to Vrim there there must be Thummim Light of understanding and perfection of life Who saith our Saviour can convince me of sin As he was Rubicundus passione so Candidus sanctitate white and ruddy Cant. 5.10 he was bloody in his death spotlesse in his life We cannot say who can convince us of sin we are flesh and blood men of the like passions in many things we offend all Though guilty of manifold weaknesse yet let us take heed of manifest wickedness of any sin that may scandalize our holy calling Luther in his Com places saith Hoc video Loc. com tse de Minist ver non esse Theologum qui magna sciat multa doceat sed qui sanctè theologieè vivit He is not a Divine who knoweth and teacheth much but who liveth best Our good deeds saith tolet are the best glosse we can set upon any Text Example is above infinite Precepts Longum iter per praecepta breve per exempla To teach by precept is tedious by example a short cut When Reason sometimes cannot perswade Example moves All the Reason that Origen did beat into Alexander Severus could not so soon perswade him that Christ was the Son of God as the Example of Origen The Clergy-mans strict diet of abstinence from enormities of fasting and prayer against the surfeits of sin of repentance for errour is a powerfull inclination to his people to doe the like Habet quantacúnque granditate dictionis majus pondus vita diâ—entis The preaching of life is made more forcible by the good life of the Preacher an evil life is an evil engine to overthrow the walls of edification Citharisante Abbate tripudiant Monachi When the Abbot gives the Musick of a good example the Monks dance after him as was their proverb Plenè dixit qui benè vixit He hath spoken fully that hath lived fairly He is no good Pastor that is not a good Pattern Vox poputi hath given us the names of Spiritual persons in some different singular respect from others and for this there is good reason though perhaps they know not that give it for S. Paul 1 Cor. 14.37 makes a Prophet and a Spiritual man all one If any man thinke himselfe a Prophet c. Let us shew our selves to be in deed what we are in name and not let our deeds make our names odious and render our Ministery vile to the great dishonour of God our sacred function and Gospel profession whereby God shall want his due praise we comfort and his people benefit Plut. com de exilio It is a good Apophthegm of Diogenes If thou wilt be revenged of thy enemy become an honest man Walk uprightly saith Solomon and then walk confidently Prov. 10. ver 9. Integer vitae scelerÃsque purus Non eget Mauri jaculis Horat. carm lib. 1. Od. 22. nec arcu c. A good conversation for a Minister is very necessary First because God is glorified by it and his name blasphemed through evil Secondly it is honourable the glory and renown of all that professe the Gospel Thirdly it is comfortable and will sing a sweet requiem to the soule at the last hour Fourthly it is profitable to others 1 Pet. 2.12 they may by your good works which they shall behold glorifie God in the day of visitation The Lord purge out of his Vineyard loose licentious men who are a smoke in his nostrils hatefull and abominable to him who shipwrack themselves and others on the rock of prophanenesse and may the same Lord put it into the heart of Authority to make a narrow search and enquiry after such to render them their reward It is seen by sad experience that if a man be affected to the Common-wealth and cry up the times they are accepted and approved of he fares best that Proteus-like can transform himselfe into any shape appear with the mantle of good affection it matters not a pin how is the conversation ô tempora ô mores Enquire of the former times and it was otherwise We have men now adayes desire to have their heads stuffe with strange notions and their mouthes fill'd with new-minted expressions
our God and consider him that underwent the contradiction of sinners A second is of bearing patiently injuries and they are twofold Personal or Ministerial what concerneth his person and what his calling An indignity that onely toucheth our private person must be borne as S. August replied to railing Petilian Possumus esse in his pariter copiosi sed nolimus esse pariter vani He could be as full as he but would not be so vain The best Apologie to scorn and petulancy is patience and silence but when slanders redound to the discredit of their profession and calling it behoves us not to be silent When Festus scorned Paul as a mad man he answered I am not mad oh noble Festus but c. And the primitive Christians often did Apologize in defence of themselves when truth was wounded through their sides It is observed by divers Divines that when as the Jewes objected against Christ two crimes one that he was a Samaritane an irreligious vile person and another that he had a Devil he neglects the first concerning his person and stands upon that especially which touched his doctrine he answered I have not a Devil Ioh. 8.49 Christ accused of blasphemy did ever Apologize for himselfe zealous we ought to be for God howsoever remisse in what concerneth our selves It was the saying of a Father He would rather lose his life than suffer one syllable of Gods holy truth to be betrayed Meam injuriam patienter tuli injuriam contra sponsam Christi ferre non potui saith Hierome Our own injuries we must bury in forgetfulnesse but wrongs to the truth of God and Gospel of Jesus Christ we must not put up And further he saith in crimine haereseos neminem oportet esse patìentem When any is accused of heresie or schisme he ought by no means to put it up in silence but make his lawfull defence Hier ad Pamma I might here fall to lament and deplore the state and condition of this Age there being scarcely any Religion but what is tainted with a spice of Faction nor any encouragement to Ministers of the Gospel unless schismaticall Novellists the bane of Church and State 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the onely wise Omnipotent God and Trinity in Unity be ascribed all power and praise dominion and thanksgiving now and for evermore AMEN THE END Faults escaped in the Epistles correct thus Epist Ded. p. 4. l. 9. r. their saith p. 6. l. 6. r. Sir I p. 11. l. 12. r. That ye In the Book Page 6. line 1. read by the p. 9. l. 6. r. superstitious p. 14. l. 12. r. heires the p. 16. l. 13. r. too speedily p. 34. l. 34. r. and ordered p. 36. l. 35. r. publick preaching p. 44. l. 28. r. fourth Council ibid. l. 29. r. which breaks and profanes the ordinance of God p. 51. l. 11. r. doth not p. 52. l. 2. r. one head p. 64. l. 28. r. Commonefaction p. 75. l. 3. r. Machiavel p. 80. l. 30. r. Borussia p. 89. l. 36. r. Mercers p. 93. l. 18. r. a note of p. 106. l. 12. r. inestimabile bonum p 113. l. 9. r. and wit p. 115. l. 2. r. justly p. 120. l. 14. r. the former p. 134. l. 35. r. expound p. 127. l. 18. dele except they be sent p. 134. l. 4. r. Chaoâ— p. 139. l. 34. r. be well A Catalogue of some Books printed for Rich. Royston at the Angel in Ivie-lane London and some formerly Printed at OXFORD Books written by H. Hammond D. D. A Paraphrase and Annotations upon all the Books of the New Test by H. Hammond D. D. in fol. 2. The Practical Catechism with all other English Treatises of H. Hammond D. D. in two volumes in 4. 3. Dissertationes quatuor quibus Episcopatus Jura ex S. Scripturis primaeva Antiquitate adstruuntur contra sententiam D. Blondelli altorum Authore Henrico Hammond in 4. 4. A Letter of Resolution of six Queries in 12. 5. Of Schism A defence of the Church of England against the Exceptions of the Romanists in 12. 6. Of Fundamentals in a notion referring to practice by H. Hammond D. D. in 12. 7. Six books of late Controversie in defence of the Church of England in two volumes in 4. newly published The names of several Treatises and Sermons written by Jer. Taylor D. D. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Course of Sermons for all the Sundays in the year together with a Discourse of the Divine Institution Necessity and Separation of the Office Ministerial in fol. 2. Episcopacy asserted in 4. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2. Edit in fol. 4. The Liberty of Prophesying in 4. 5. An Apologie for authorised and Set-formes of Liturgie in 4. 6. A discourse of Baptism its institution efficacy upon all Beleevers in 4. 7. The Rule and Exercises of holy living in 12. 8. The Rule and Exercises of holy dying in 12. 9. A short Catechism for institution of young persons in the Christian Religion in 12. 10. A short institution of Grammar composed for young Scholars in 8. 11. The Real Presence and spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8. 12 The Golden Grove or A Manual of daily Prayers fitted to the daies of the week together with a short Method of Peace and Holiness 13. The Doctrine and practise of repentance rescued from Popular Errors in a large 8. Newly published Certamen Religiosum or a Conference between the late King of Engl. and the late Lord Marquesse of Worcest concerning Religion at Ragland Castle together with a Vindication of the Protestant Cause by Chr. Cartwright in 4. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honorable Chr. Hatton in 12. the fifth Edition with additionals Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12. The life of Faith in dead Times by Chr. Hudson Preacher at Putney in 12. The Guide unto true Blessednesse or a Body of the Doctrine of the Scriptures directing a man to the saving knowledg of God by Sam. Crock in 12. Six excellent Sermons upon several occasions preached by Edw. Willan Vicar of Hoxne in 40. The Dipper Dipp'd or the Anabaptist duck'd and plung'd over head and ears by Daniel Featly D. D. in 4. Hermes Theologus or a Divine Mercury new Descants upon old Records by Theoph. â—odnote in 12. Philosophical Elements concerning Government and civil Society by Thomas Hobbs of Malmsbury in 12. An Essay upon Statius or the five first Books of Pub. Papinius Statius his Thebais by Tho. Stephens Schoolmaster in Saint Edmundsbury in 8. Nomenclatura Brevis Anglo-Latino-Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8. Etymologicum Parvum-in usum Scholae publicae Westmonasteriensis opera studio Francisci Gregorii in 8. Grammatices Graecae