pardon before God making evidence of our performance and they cry for we forgive and so call for pardon And to encourage this procedure our Saviour before he did commend his own spirit into the hand of his Father he commended his Executioners to the mercies of his Father Our Martyr did not so indeed but first pray'd for himself Lord Jesus receive my spirit Acts 7. 59. but though Heaven opening he saw that Jesus standing at the right hand of God as ready to receive it yet his spirit would not leave his body so it made him live yet to endure more stoneing from his persecutors for whom he had not pray'd yet but when he once fell on his knees not beaten down by their storm but his Charity and pray'd Lord lay not this sin to their charge when he had said so he fell asleep v. 60. his spirit taken hence as it were â—sculo pacis though by the most violent death and he lyes down in a perpetual rest and peace that thus lyes down in love These are requests to breath out a soul into Heaven in and Heaven it self did open to receive that soul that came so wafted And now we are at the top of Christ's Mount the highest and the steepest point of Christianity which vies with that to which our Martyrs Spirit did ascend for it makes perfect as our heavenly Father is perfect it sets our heads within in those higher and untroubled Regions wherein there are no Meteor-fires the flame of Passion cannot wing it thither for he that is above the power of injury discontent cannot look up to him it is with him as in the upper Orbs where there is only harmony and shine all is Peace and Love the state of Heaven it self Now as it does happen to them that look down from great heights every Object below is dwarf'd and if the distance of the Prospect be as great as that from Heaven to Earth they tell us this whole Globe would be but like a spot all being swallowed in it self so if from this great height of duty we should look down upon the world of Christianity would it noâ— almost wholly disappear and vanish some thing like a dark spot of it you may perchance behold stain'd and discolour'd with the Blood of Christians which their constant quarrels shed some it may be dye that Blood in colours of Religion their animosity is Christned zeal they kill only for Sacrifice thus they interpret and fulfill Christs precepts this they call holy love as if Christ when he bid his Disciples take no Slaves with them meant they should carry Swords as if the love he had commanded we should have for them that are in errour if our enemies be so indeed were but to murder them forsooth out of their errours Next for the kindnesses that Christians do to those that hate them or have disoblig'd them they are God knowes so little that no perspective can shew them from this height we are upon and yet 't is not for want of light we cannot see them 't is very rate men do those things in the dark for if they do not blazon them themselves the enemy whom they oblige must do it The distance also is too great to hear the prayers that are made for those that treat men with despiteful usage perhaps it is because they are put up in secret but then what means the yelling of those curses That ill language that is banded to and fro While none will be behind in the returns of these how far soever we are off like Thunder these are heard and thence you may behold them also tearing Christs wounds wider to mouth their swelling passion we may see their anger redden with his Blood and themselves spitting out that Blood by imprecations at the face of him that did provoke them we may see them raking Hell to word these prayers sending themselves thither in wishes that they may express them with more horrour The Hatreds and Revenges which men act on them that have offended them hates that seldom ever dye till themselves do which the Frost of the Grave onely cools yea many times they are rak'd up and keep their heat in the ashes live in the grave and are as long liv'd as the families which for the most part is more careful and renacious of them then of their Inheritance The executions of these are often writ in characters legible at utmost distance in this Mount of the Lord they may be seen but where now are the Christians of my Text and of this day There 's no appearance of them in the face of the whole Globe of our Profession nay worse it is scarce possible they should appear the duties of loving enemies of returning affroâ—ts with kindnesses these are banisht thence other virtues are practic'd down but these are scorn'd and quarrel'd down 'T is become a base thing and not to be endur'd to be a Christian in these instances See pride and passions swoln up to an height which Christ's Mount cannot reach and which he must not level by his precepts for since he was not pleas'd to consider how inconsistent in this last age of the World his rules would be with those of honour and in making his Laws â—ook no care of the reputation of a Gentleman 't is fit his Laws should give way to the constitutions of some Hectors and he must â—ear the violation of them and all this must be reasonable too Good God! what prodigy of age is this when Christ the Loâ—d cannot be competent to judge either of right of honour â— of reason When to be like God and to be perfect as our Father â— Heaven is perfect is to be most sordid and unworthy of a Gentlâ—â—an and in the name of God these men that are too great for vâ—â—ue that brave out Religion and will needs give rules to God â—hat rank do they intend to stand in at Gods Judgment seat on â—e last day Lord God! grant us to stand among the meek on that â—â—nd with the Sheep and those that are too poor in spirit to defy their â—nemies and thy commands for however the meek maketh himseâ—â— a prey and is so far from enjoying the promise of inheriting the â—â—th that the virtue is scarce allow'd to sojourn in the earth as â—it had breath'd it's last in this our Martyrs prayer took it's flight with his spirit and those stones that slew him were the Monâ—â—ent of loving enemies of praying for those that persecure an murder and such Charity were not to be found among us any more yet sure I am these charitable persons shall enjoy the friendship and the glories of That Lover that did Bless Do goodâ—â— Pray and Dye for Enemies and these meek men shall reign with the Laâ—b who was slain and is worthy to receive power and riches and wiâ—dom and strength and honour and glory and blessing all which be ascribed to him and to the Father
hath almost undone us and truly where it does not better it is the most fearful of Gods Attributes or Plagues for it does harden there S. Paul says so in the forecited place and Origen does prove this very thing did harden Pharaâ—hs heart indulgence was his induration Now induration is the being put in Hell upon the Earth There is the same impenitence in both and judgment is pronounced already on the hardned and the life they lead is but the interval betwixt the Sentence and the Execution and all their sunshine of Prosperity is but kindled Brimstone onely without the stench And then to make the treasures of Gods bounty be treasures of vvrath to us to make his kindness his long-suffering that is S. Peter says salvation condemn us his very goodness be Hell to us But sure so great a goodness as this we have tasted cannot have such deadly issues and it was great indeed so perfectly miraculous in such strange and continued successes resisting our contrivances and our sins too over-coming all opposition of our vices and our own policies that do not comport with it and in despight of all still doing us good it was fatality of goodness Now sure that which is so victorious will not be worsted by us But Oh! have we not reason so much more to fear the goodness The greater and more undeserved it is the more suspicious it is As if it were the last bâ—azâ— of the Candle of the Lord when its light gasps its flâ—sh of shine before it do go out the dying struggles and extream efforts of goodness to see if at the last any thing can be wâ—oughâ— by it And if we did consider how some men menage the present goodness make use of this time of it and take and catch we would believe they did â—ear the departure of it But vet it is in our power to fix it here If we repent Gods gifts then are witâ— out repentance but one of us must change Bâ—ing Piety and Vertue into countenance and fashion and God will dwell among us Nay S. Paul says Goodness to thee if thou continue in his goodness If we our selves do not forsake it and renounce it not fear it so aâ— to flâ—â— from it but with the fears of sinking men that catch anâ— grasp lay fast dead hold upon it if as God promâ—ses he so put his fear in our hearts that vve never depart from it fear that hath love in it and is as unitive as that then it shâ—ll never depart from us but we shall see the goodness of the Lord in the Land of the Living and shall be taken thence to the eternal fulness of it This day shall be the Birth-day of Immortal Life the entring on a Kingdom that cannot be moved A Crown tâ—us beautified is a Crovvn of glory here and shall add weight and splendor to the Crown hereafter A Church thus furnished is a Church Tâ—umphant in this World and such a Government is the Kingdom of Heaven upon Earth and then we shall all reign with him who is the King of Kings and vvho vvashed us in his Blood to make us Kings and Priests to God and his Father To vvhom be glory and dominion for ever Amen FINIS SERMON XVIII AT CHRIST'S-CHURCH in Oxford on St. Steven's Day MATTH V. 44. But I say unto you love your Enemies blesse them that curse you do good to them that hate you and pray for them that despitefully use you and persecute you I Need no Artifice to tie this Subject and this Day together The Saint whose memory we celebrate was the Martyr of this Text and 't is impossible to keep the Feast but by a resolution of obeying these Commands you being call'd together on this day to beseech God to grant that you by the example of this first Martyr St. Stephen who pray'd for his Murderers may learn to love your Enemies and pray for them that despitefully use you and persecute you A strange command in an age in which we scarcely can finde men that love their friends nor any thing but that which serves their interests or pleasures that indeed love nothing but themselves nor is it onely injury that works their hate and enmity but difference in opinion divides hearts and men are never to be reconcil'd that have not the same mind in every thing as if one Heaven should not hold them that have not one judgement in all things we see that one Church cannot hold them and they that have but one same God one Redeemer and Saviour one Holy Spirit of Supplication cannot agree yet in one Prayer to him though they have but one same thing to pray for to him will not meet in their Worship because they doe not in some Sentiments and 't is no wonder all Christ's reasonings and upbraidings all the Advantages He does propose to them that love the shames he casts on them that doe not by putting them out of his Train into the condemnation of Publicans 't is no wonder all this does not work with them whom their own sufferings and black Calamities will not convince There is not one of us but knows that thus our miseries began but few years since and yet we that have suffered for and by our Divisions whose quarrels wounded the whole Nation and our selves who have wept so much bloud at once to vent and to bewail our differences are still as full of the same animosities as ever and want nothing but opportunity to confound all again Religion and our selves And in the name of God what did Christ mean when He prescrib'd this Precept when he disputed prest it thus or what doe Christians mean when they doe break and tear this Precept and themselves Though I be farre from any hopes to reconcile our Parties as by Gods help I shall ever be from making any yet I will offer an Expedient to make them not so noxious namely if they will keep the differences of their judgements from breaking out into their affections and actions And though while meekness and obedience to Governours and the whole constellation of Gospel-graces doe not seem to shine so fair as man's own reputation or humor or possibly some strict opinion which they have own'd and the shew of holiness that glitters in it while 't is thus I say we cannot look any party will yield all doe or will believe themselves to be in the right Yet I will give them leave to think so and my prescription shall concern them equally although they be and by addressing my Discourse to them that are so really I shall conclude more forcibly them that are not who ere they be for sure I am none can be more in the right than those whom Christ lays this injunction upon than his Disciples and Apostles as relating to those that would be their Enemies as such yet 't is to them he speaks here I say unto you love your enemies c. The words
fire without Metaphor So that desire alone without its satisfaction is so much of Hell and yet this is the worldly sensual mans estate exactly here on Earth for he hath nothing but desires and lusts and his condition is not easier at all for how is Tantalus more wretched than a Midas or than any covetous wretch who in the midst of affluence and heaps hungers as much as Midas did for meat and for Gold too and can touch neither for his uses so that the Worlds delights are very like the miserys of Hell and men with so much eager and impatient pursuit do but anticipate their torments and invade Damnation here And if the case be so sure there is no great self-denyal in our Psalmist here when he resolves to desire nothing upon Earth in comparison of his God 'T is no such glorious conquest of my Appetite to make it not pursue a present Hell and an eternal one annext to it before a Saviour Yet the world does so Some there are that desire Money rather and although when Judas did so this desire could not bear it self but cast all back again and though it did disgorge it burst him too the Sin it self supply'd the Law and his guilt was his Execution Yet this will not terrifie men will do the like betray a Master and a Saviour and a God onely not for so little money peradventure Others when the Lord paid his own Blood for their Redemption yet if their wrath thirsts for his Blood that does offend them their revenge makes their Enemies the sweeter blood though their own Soul bleed to death in his stream To others the deservings of the partner of an unclean moment are much greater than all that the Lord Jesus knew to merit at their hands or purchase for them And it is no wonder they are so ungrateful to their Saviour when they are so barbarous to themselves as to choose not to have present Divine Possessions rather than not suffer the vengeance of their own Appetites choose meerly to desire here though that be to do what they do in Hell rather than have in Heaven O thou my Soul if thou wilt needs desire propose at least some satisfaction to thy Appetite do not covet onely needs thirst for a feaver and desire meerly to inflame desire and Torments But seek there where all thy wants will find an infinite happy supply even in thy Saviour covet the riches of his Grace and Goodnesse thirst for the fountain opened for transgression for the waters of the well of Life desire him that is the desire of all Nations yet why should we desire even him when we have him in Heaven and we have nothing upon Earth left to desire but that God who hath exalted him unto his Kingdom in Heaven would in his due time exalt us also to the same place whither our Saviour Christ is gone before To whom c. SERMON VII VVHITE-HALL Third Wednesday in LENT 1663 4. MARK I. 3. Prepare ye the way of the Lord. I Shall not break this single short Command asunder into Parts but shall instead of doing that observe three Advents of our Saviour in this Life before that last to Judgment For each of which as it must concern us there must be preparation made by us In pressing which I do not mean to urge you to do that which none but God can do It is not in man to direct his own wayes much lesse the Lords The very preparations of the Heart are from Him Therefore supposing the preventings of his Graces I shall subjoyn that the Comporting with those graces the using of his strengths to the rooting out of our selves all aversation to Virtue and all love of Vice and planting other inclinations even Resolutions of good life is the onely thing that can make way for Christ and for his benefits Now of those Advents the First was when he came Commission'd by God to reveal his Will to propose the Gospel to our belief the coming of Christ as a Prophet which particularly is intended in the Text. The beginning of the Gospel of Jesus Christ as it is written prepare ye the way of the Lord. The Second was that coming which the Prophet Isay did foresee and in the astonishment of Vision askt Who is this that comes from Edom with dy'd garments from Bozrah travelling in the greatness of his Strength Why is he red in his Apparrel and his garments like him that treadeth in the Wine-fat And it was the prospect of him when he came to tread the Wine press of the Wrath of God to Sacrifice himself for us upon the Crosse his coming as a Priest The Third is when he comes to visit for Iniquity coming coercively as a King with his Iron Rod to execute his threats on the rebellious those that will not have him reign over them This coming also was considered in my Text for in the parallel place of S. Matth. it is said Repent for the Kingdom of Heaven is at hand for this is he of whom it was spoken by the Prophet Esaias saying the Voyce of one crying in the Wilderness prepare ye the way of the Lord. For each of these in order I shall shew you what prepares his way beginning with the first His coming as a Prophet appearing in the World to reveal his Father's Will the Gospel Now the Preparative for this Appearance is discovered easily we find both in this Chapter and the parallel places that John came to make way for it by the Baptism and Preaching of Repentance and it was Prophecied of him that he should go before him in the Spirit and power of Elias to turn the hearts of the Fathers with the Children and the Disobedient to the Wisdom of the Just to the minding of just things so to make ready a people prepared for the Lord Luke 1. 17. And this is a preparative so necessary that the Nation of the Jewes affirm it is meerly for the want of this that he does yet deferr his coming And though the appointed time for it be past yet because of their sinfulnesse and impenitence he does not appear adding If Israel Repent but one day presently the Messias cometh And it is thus far true that though it hindred not his coming yet it hindred his receiving although it did not make him stay it made him be refus'd I may lay all down in this Proposition Where there is not the preparation of Repentance where there are not inclinations and desires for Virtue if Christ come with the glad tidings of the Gospel He is sure to be rejected his Religion disbeliev'd If the Word of the Son of God might be taken in his own case this would be soon evinc't for when He came unto his own they were so far from preparing his way that they received him not but did reject and would not entertain him as one sent from God of all this he onely
have usurp'd be superseded by the voice of the Holy Ghost himself vvho in this case becomes the Preacher and says Separate me Barnabas and Saul for the work whereunto I have called them My Text is a Commission parole from Heaven in it you have First the Person that sends it out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost said Secondly the Persons to whom it is directed imply'd in the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate more particularly exprest in the foregoing words Thirdly the thing to which they were impowr'd by the Commission or which was requir'd of them set down in the remaining vvords of the Text wherein you have 1. The Act injoyn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 separate 2. The Object 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Separate me Barnabas and Saul 3. The End for vvhat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a work 4. The Determination of that work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the work whereunto I have called them Of these in their Order and first The Holy Ghost said Of those five things for vvant of vvhich the second Jewish Temple sunk below the first and its Glory seem'd faint in the comparison the Chiefest vvas the Holy Ghost vvho became silent his Oracles ceast then and he spake no more by the Prophets A thing not only confest by the Thalmudists vvho say our Rabbins have deliver'd to us that from the time of Haggai Zechary and Malachy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Holy Ghost was taken away from Israel but so notorious in experience that vvhen St. Paul meets Disciples at Ephesus Acts 19. 1. and asks them if they have received the Holy Ghost vvhether at their Baptisme the Spirit came down upon them as He did then on others they answer ver 2. VVe have not so much as heard whether there be any Holy Ghost any extraordinary effusions of the Spirit vvhether he do come down in Gifts and Afflations such as vve know were usual in the first Jewish Temple but have not been for a long time and we have not yet heard they are restored for of this pouring out of the Holy Ghost they must needs mean it not of himself of vvhom they could not doubt nothing was more known in the Jewish Church But as our Saviour did supply the other four vvith all advantage and so fulfilled the Prophecy and made the glory of that Temple greater so for the fifth the spirit he was restored in kind with infinite improvement that of Ioel fulfill'd I will pour out my spirit upon all flesh for they vvere all baptized with the Holy Ghost baptized in rivers of living waters which did flow out of the belly of themselves for this he spake of the Spirit which all that believed on him should receive Joh. 7. 39. so that Ioel did scarce feel or foresee enough to prophesie of this abundance but the inundations were almost like Christ's receivings without measure Nor were his Inspirations as of old dark and mysterious oracles direction in rapture where the Message it self was to have another revelation and it must be prophecy to understand as vvell as utter But in the Gospel his effusions run clear and transparent as the VVater that expresseth them revealing even all the unknown languages that were the conduits and conveighances all plain express direction such as that of the Text. Novv amongst all the several uses of the Holy Ghost for vvhich he was pour'd out in this abundance amongst all the designes he did engage himself in and advance He does not seem to have a greater agency nor to interess himself more in any than in qualifying for and separating to Church-offices This seems to be his great vvork and indeed how can he choose but be particularly concern'd in those offices vvhich are his own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his gifts Timothy's is expresly call'd so in each of his Epistles 1 Tim. 4. 14. 2 Tim. 1. 6. And vvhen our Saviour Ephes. 4 8. is said to give the gifts of the Holy Ghost to men it is added how ver 11. He gave some Apostles some Evangelists some Pastors and Teathers for the perfecting of the Saints for the work of the Ministry namely because those gifts enabled for those offices and all the reason in the vvorld that he should have a special hand in giving vvhere himself is to be receiv'd Receive the Holy Ghost that vvas from the beginning and is yet the installation to them And if vve take them from their divine original from that great Pastor and Bishop of our souls vvho vvas the maker of them too Thus he vvas consecrated the spirit of the Lord is upon me therefore he hath anointed me to preach the Gospel Luk. 4. 18. And vvhen he comes to ordain succession he sayes as my Father sent me so send I you and he breathed upon them and said Receive the Holy Ghost Joh. 20. 21. And after bids them tarry at Jerusalem till they should be endued with power from above Luk. 24. 47. That is endued with the Holy Spirit Act. 1. The present Barnabas and Saul were sent by his Commission in the Text and v. 4. And Saint Paul tels the Elders of the Churches of Asia the Holy Ghost made them overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 20. 28. Timothy had his Office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by immediate designation of the Holy Ghost 1 Tim. 4. 14. Clemens Romanus saith the Apostles out of those they had converted did oâ—dain Bishops and Deacons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having first try'd them by the Holy Ghost and so taught by his revelation who should be the men And Clemens Alexandrinus says Iohn after his return to Asia ordain'd throughout all the regions about 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were signified and design'd by the Holy Ghost So that Oecumenius pronounces in the general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Bishops that were made they made not inconsiderately on their own heads but such whom the Spirit did command Chrysostome said as much before and Theophylact. Nor can we doubt that he maintains his interest in this affair even at this day But that our Veni Creator Spiritus Come Holy Ghost eternal God does call him to preside in these so concerning Solemnities For Christ when he commission'd his Apostles assuring them Behold I am with you even to the end of the world which promise he performs only vicariâ Spiritús praesentiâ by the presence of the Holy Ghost who is his Vican as Tertullian expresses not can the Spirit be with them till then but by making them be till then which being done by Ordination that Ecclesiastical procreation for so they derive themselves to the VVorlds end upon the strength of that promise we may assure our selves he does assist as truly though not so visibly as when he said here Separate The Holy Ghost's concernment being thus secured I have this one thing only to suggest that they who set themselves against all
separation to these Offices and Orders in and for vvhich the Holy Ghost hath so appear'd what they be I dispute not now they fight against the Holy Ghost and thrust him out of that in vvhich he hath almost signally interessed himself And they that do intitle the Spirit to this opposition do not onely make Gods Kingdome divided against it self or raise a faction in the Trinity and stir up division betwixt those Three One Persons but they set the same Person against himself and make the Holy Spirit resist the Holy Ghost You know the inference prest upon them that did this but interpretatively in the Devils Kingdome and did make Satan cast out Satan and is 't not here of force And they who make the Spirit cast out the Holy Ghost contrive as much as in them lyes Gods Kingdome shall not stand I will not parallel the guilts Those Pharisees bâ—asphemed the Holy Spirit in his Miracles ascribing that to Beelzebub vvhich vvas the immediate vvork of the Holy Ghost and such indeed do sin unpardonably because they sin irrecoverably for Miracles being the utmost and most manifest express wherein the Holy Ghost exerts himself they who can harden their understandings against them have left themselves no means of conviction and cannot be forgiven because they cannot be rectified or reclaimed These others do blaspheme the Spirit in his immediate inspirations and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascribing to the spirit of Antichrist all those Offices and Orders which these gifts of the Holy Ghost were powr'd from Heaven immediately to qualifie for and seperate to things in which he hath as signally appeared as in his Miracles and as he made these meanes to convince the world so he made those the Officers of doing it and set them to out-last the other Now in the same nearness that these two guilts come up one towards the other just to the same degree these sin the sin against the Holy Ghost For the Holy Ghost said Separate So I pass to the second to those whom this injunction is directed to And thence I do observe in general that Notwithstanding all the interest and office that the Holy Ghost assumes in these same separations yet there is something left besides for Man to do Although he superintend they have a vvork in it He is the Vnction but it must be apply'd by laying on of hands I have call'd them saith he in the Text and yet to them that ministred the Holy Ghost said Do ye separate I do not now examine vvhat degree and order of men they vvere vvhom the Holy Ghost here commissions for this Office The Judgement of the Antient Church in this affair is enough known by the condemnation of Aerius and by the Fate of Ischyras and Colluthus and for the present instance in vvhich they are call'd Doctors that are bid to do it there hath enough been said to prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Title of a Bishop to vvhich I shall only adde that it was a variation of Name that stuck by them untill Bede's age in vvhich vvhat Bishop signified does come under no question for he does say that Austin call'd together to the Conference Episcopas sive Doctores the Bishops or the Doctors of the Province Besides that there vvas then in Antioch a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the time of Claudius Emperour of Rome and of Euodius whom the Apostle Peter had ordained at Antioch those that before were call'd Nazarenes and Galileans were call'd Christians a thing vvhich happen'd a little before this separation in the Text as you finde Chap. 11. 26. But vvho they vvere that us'd to separate for every Execution of these holy Offices vvill appear from the Instances that I shall make to prove the present Observation that besides that of the Holy Ghost there vvas an outward call And whomsoever the Spirit sent he commanded that they should have Commission from Men. And all my former Testimonies for the Holy Ghost bear vvitness for this too The Text is positive here vvas a Congè d'eslire for Barnabas and Saul Timothy had his office 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by designation of the Spirit 1 Tim. 4. 14. yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with laying on of hands ibid. yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the laying on of my hands 2 â—im 1. 6. And Timothy vvas plac'd at Ephesus as Titus also left at Creet to ordain others in the same manner St. Paul providing for the succession of the Rite and Ceremony as vvell as of the Office And in St. Clement's Testimony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Spirit try'd but the Apostles constituted And down as low as Trajan's time when St. Iohn's date was almost out his life and his Commission expiring and the Churches of Asia to be provided with succession the Men were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signified by the Holy Ghost But the Chron. Alex. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he went clean throughout Asia and the adjacent Regions constituting not only Bishops but others of inferiour Clergic and even in the lowest thus it was when the first Deacons were to be made Men full of the Holy Ghost and VVisdome vvere to be look'd out Act. 6. 3. But yet that did not autorize them the Holy Ghost and wisdome did not make a Deacon for besides that the Apostles will appoint them over their business ibid. and they are brought to them and they do lay their hands upon them verse 6. Thus it vvas in those times of full effusion of the Holy Ghost Men alwaies had to do in giving that Commission so that vvhoever pleads an Order of the Spirit for his Office although such a Commission of the Spirit if he had it vvould evidence it self and if it vvere it vvould appear for 't was the manifestation of the Spirit that was given to every man to profit withall yet if vve yield him his pretensions and let his own incitations pass for inspirements and his strong fancie for the Holy Ghost if the Holy Ghost did call him vvho did separate him vvhom the Holy Ghost calls he sends to his officers to empower they both vvork He says do ye separate And here a Consideration offers it self unto those holy Fathers vvhom the Spirit makes his Associates in separating men to sacred offices that vvhen they set apart even to the lowest stalls of the Church they labour to perform it so that the Holy Ghost may be engag'd and act along vvith them in the performance Separate such as they may presume the Spirit hath call'd and vvill own He does not call the ignorant or appoint blind eyes for the Body of Christ or make men Seers to lead into the pit The Holy Spirit calls not the unclean or the intemperate vve knovv it vvas another sort of spirit that vvent into the sâ—ine nor does he ever say Separate me those who separate themselves the Schismaticks the Spirit cals not such as break
of all mercies the God of Consolation and to the Spirit of Love now and for evermore FINIS ERRATA PAge 1. Line 15. â—â— Other side the Gibbet p. 4. l. 21. sullages p. 10. l. 36. tenâ—ter p. 15. l. 38. one ruine p. 16. l. 3â— mortified by the l. 42. ruins p. â—4 l. â— so the. p. 28. l. 3. arts p. 35. l. 25. beatifick p. 39. l. 12. blessednesses l. 27. â—isfactions p. 46. l. ult atone p. 52. l. 32 those p. 80. l. 1. may be at lâ—â—t all p. 84. l. 41. dotages p. 86. l. â—â— Then that Son p. 87. l. 7. Arts. l. 1. betray l. 29. leave out a life p. â—â—â— 21. he not desire p. 97. l. 10. share it them 101. l 10. â—â—â—its 〈◊〉 p. 107. l. 4. for the leg Some p. 121. l. â— leg deference p. 12â— l. â—â— leg any other things p. 137. l. 23. leg we deâ— also p. 140. l. â—â— for but that â— 148. l. 40. Bawds p. 153. l. 28. leg when am deâ—â—â—â—â—ing p. 156. l. 37. leg mâ—â—â— p. 166. l. 18. leg deference p. 170. l. â— leg these p. 174. l. 8. leg Councils p. 175. l. 22. leg Councils p. 178 l. 16. leg their l. 18. leg Councils with some others especially false pointings by Râ—â—son of the Authors absence Page 263. l. 31. â—ter Eph. 4. 14. leg that is for want of and leave our First Errata PAge 1. Line 15. Leg. other side the Gibbet p. 4. l. 21. Sullages p. 10. l. 36. tempter p. 15. l. 38. one ruine p. 16. l. 31. mortified by the l. 42. ruines p. 24. l. 9. for to leg so p. 28. l. 3. arts p. 35. l. 25. beatifick p. 39. l. 12. blessednesses l. 27. satisfactions p. 46. l. ult at one p. 52. l. 32. those p. 80. l. 1. may be at least all p. 84. l. 41. dotages p. 86. l. 18. then that son p. 87. l. 7. Arts. l. 11. betray l. 29. leave out a life p. 95. l. 21 be leg be p. 97. l. 10. leg share in them her entertains p. 101. l. 10. fruits there p. 107. l. 4. for the leg seme p. 121. l. 3. deference p. 129. l. 33. any other things p. 137. l. 23. we deal also p. 140. l. 11. that p. 148. l. 40. Bawds p. 153. l. 28. when I am deprecating p. 156. l. 37. must p. 166. l. 18. deference p. 170. l. 2. these p. 174. l. 8. Councils p. 175. l. 22. Councils p. 178. l. 1. leg these Canons into municipal or Statute Laws l. 16. these l. 18. Councils p. 187. l. 45. blessednesses p. 188. l. 20. or p. 192. l. 43. did p. 195. l. ult l. as p. 209. l. 42. this p. 212. l. 40. it is offer'd p. 223. l. 14. lowd p. 248. l. 25. run p. 263. l. â—0 after Eph. 4. 14. leg that is for want of rational grounds leave out first p. 270. l. 16. leg other that will p. 272. l. 11. effect p. 298. instance p. 299. l. 25. his Commandments p. 301. l. 29. insinnations p. 303. l. 17. Options p. 317. l. 35. l. do to those of l. 36. tame l. 39. leg Except that which that God was p. 321. l. 42. l. meekely p. 323. l. 3. l. and deed l. 27. leg that which does p. 325. l. 19. blot out and and so leg and he recals l. 29. know p. 326. l. 26. after necessary put l. 38. after advantage put l. 42. after planted put p. 327. l. 32. blot out in a a Judges 20. 18 21 23 25. Rom. 8. * * Deut. 7. 10. a a 1 Cor. 4. 9. b b Micha 6. 9. a a Psal. 22. 14. b b Hos. 11. 14. 15. a a Mat. 22. 30. b b Rev. 7. 16. c c Psal. 1. 1. * * Rom. 4. 18. a a Psal. 129. 3. * * Jer. 31. 18. a a Luc. 15. a a Jer. 7. 4. b b John 8. 39. c c v. 44. a a Psal. 76. 1. 2. b b Num. 23. 21. a a Rom. 9. 6. b b Ezek. 16. 17. 19. a a Mat. 13. 28 29 30. b b Exod. 19. 10. b b Tit. 3. 5. c c Joh. 3. 3. 5. * * Mat. 3. 11. * * Jam. 2. 10. * * Psal. 24. 4. a a Col. 3. 9. b b Rom. 12. 9. c c Ephes. 4. 25. a a Mat. 24. 51. b b Luc. 12. 46. a a 1 Sam. 15. 9. 21. 23. b b Job 13. 7. c c Psal. 141. 2. d d Jam. 3. 6. * * Tertuall de Anima cap. 58. a a 2 Cor. 11. 14. a a Jos. Antiq. l. 13. c. 23. edit Basil. 1544. b b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jos. Anti. l. 17. c. 3. c c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. c. 12. d d Psal. 126. 1. a a Maimonid a a Deut. 32. 13. a a Tertull. a a Aug. Enchir. c. 70. a a Tertul. de pudiciti c. 13. de poenit c. 10. Cyp. Ep. 9. Fdit Priorij 1666. ep etia 26. lib. de lapsis Aug. enchir c. 71. b b Hieron in Joel 1. in ep ad Eustoch de ob Paul c c Tertul. de Poenit. c. 6. Orig. Hom. 15. in Levit. d d Ambros. de Poenit. l. 2. c. 5. e e Orig. Hom. 6. in Exod. f f Cyp. Ser. de Lapsis Chrys. Hom. 41. ad pop Antioch By Dr. Gunnings Paschal or Lent Fast. a a Luk. 16. 24. 25. a a Luc. 22. 19 20 21. b b Joh. 6. 70. c c Rom. 5. 10. d d Joh. 3. 16 17. 6. 51. 2 Cor. 5. 19. a a Gen. 15. 5. b b Gen. 22. 4. a a Rom. 8. 7. a a Mat. 13. 22. b b Mat. 27. 29. c c Mat. 26. 38. 39. d d Levit. 24. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a Psal. 49. 17. a a Prov. 7. 27. b b Prov. 2. 19. a a 1 Cor. 10. 22. v. 17. 19. 20. b b Isai. 1. 20. 2 Cor. 5. 20. a a James 1. 15. b b 2 Thess. 11. 3. c c Mat. 25. 41. 46. d d Mark 9. 43 44. e e Rev. 14. 10 11. b b Psa. 34. 12. a a Wisd. 1. 16. b b Matt. 16. 19. a a Num. 15. 32. 35. a a Tho. de Alb. Luc. 12. 50. b b Mat. 26. 30 c c Mat. 26. 39. d d Heb. 1. 3. e e Luc. 23. 30. f f Mat. 7. 3. a a Prov. 8. 30. a a Eccles. 5. 11. a a Psal. 36. 9. a a 1 Cor. 10. 4. b b Joh. 6. 32. 34. c c v. 55. d d Joh. 6. 34. e e Mat. 4. 11. a a Psal. 147. 9. b b Psal. 104. 21. c c Psal. 145. 15. a a Psal. 119. 57. 16. 6. b b 1 Pet. 3. 12. c c Deut. 33. 27. d d Hagg. 2. 23. e e Jer. 22. 24. f f Psal. 17. 8. 36 7. g g Isai. 63. 15. h h Psal. 139. 2. i i Iso 30. 18. k k Psal. 34. 8. a a Isa. 59. 2. a a Psal. 55. 1. b b Zech. 13. 7. c c Acts 5. 31. a