Ioseph's brethren Can any consider how our blessed Saviour was used that is abused how revil'd struck on the face spit upon derided crucifyed by sinners though for sinners and be angry with his brother happily a lesse sinner happily a lesse sinner if more happily but because a lesse angry sinner Will any man then as Tertullian speaks come unto Prayer a Peace with God without peace will he hope for a remission of his sinnes yet without a remission of others sinnes how shall he pacifie God his Father if he be not pacified towards man his brother Will any man then dare to hate his brother when as God connot love two enemies for if God loves the one he loves him perfectly and therefore he must perfectly hate the other as his enemy Will any man then be so angry with himself as to be angry with his brother will any man so hate himselfe as not to love his brother when as love covers both our brother's sinnes and our own shall we loose Our brother and our selves nay and our Saviour too for a reviling word Oh let us rather pray with good S. Ierome Lord deliver me from deceitfull lips and a lying tongue Not from anothers tongue saies he but from mine own Another's tongue hurts me not 't is mine own is my enemy that is the sword that kills my soule I think to hurt mine enemy and never take notice that I kill my selfe Wherefore O Holy Spirit of Love unite us as much by Love as thou hast done by Faith and touch our tongues with a Coale from thy Altar that they never be imploy'd by us to the reviling of one another but to the praising of thy holy name O Father Sonne and Holy Spirit to whom be ascribed all Praise for ever more FINIS OF The Serpent and the Dove A SERMON BY BARTEN HOLYDAY Doctor of Divinity OXFORD Printed by Leonard Lichfield 1657. Mat. 10.16 Be yee therefore wise as Serpents and harmelesse as Doves THE Beames of Light flow not so naturally from the Sunne as the Exhortations to Wisedome flow from the God of Wisedome And such is here this exhortation of our Saviour to his Disciples Yet unto such a wisedome here he prompts them as seemes to respect as much their safety as their Duty and Wisedome that consists not in Contemplation but in Action and though it lookes upon God yet also upon man Which diversity of Wisedome was anciently observed by Heathens and Christians That was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wisedome This their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prudence Thus could Plato and Cicero teach thus could the Alexandrian Clement and S. Ierome Learne Which last our prudence towards men is that which here our Saviour intends it being in the Originall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be ye prudent or with lesse ambiguity and more safety as it is rendred Be yee wise And that this is intended is manifest from our Saviours purpose who sending his Disciples to worke Miracles and Teach teaches them first how they should behave themselves clearely implying that more than man's wisedom is needfull for Man in his conversation with man and that we need more than a Gardian Angel even God's assistance by his Grace He tels them that he sends them as Sheep among Wolves a thin Clergy to a numerous Layty that sometimes teares the fleece and devoures the flesh He bids them beware of men these are the Wolves these are the worst Wolves because Wolves and Men they have the wit of the man and the Cruelty of the Wolfe He foretels them they shall be delivered up to the Councells now where there is the greatest Judg there is the greatest cause where the greatest cause the greatest Danger Nor only shall they be brought where many are to Judge and so where the variety may afford some hope of Mercy but also occasionally before Governours Kings and so where if the single judge be cruel of Proud he is sometimes a sentence without Appeal And that they may be prepar'd for such sufferings in Pody and Mind he does foretell them of being scourged in the Synagogues he does foretell them of stripes and shame and therefore exhorts them to such wisedome as may be requisite in such Distresse And surely such wisedome must be excellent which must imploy the memory to advantage us by what we have learn'd and make our Experience our Own Schoole which must imploy the Understanding to apprehend the present particulars in every action making it the Eie and the Glasse for an exact view which must imploy our Providence in the Foresight and use of what things may happen If you will behold the traine of this wisedome you shall find it attended with Docility being apt to learne by the Eie and Eare. You shall find it attended with subtility whereby it will guesse with speed happinesse You shall find it attended with Judgment which will so argue out a third truth You shall see it attended with Warinesse which will prevent such Hindrances as would prevent our End Lastly you shall see it attended with circūspection which wil accurately consider every circūstance See that ye walk circūspectly not as fools but as wise Eph. 5.15 If you will behold the Actions of it you shall see it admirable for Counsaile both in the Choise of worhy purposes in moving the understanding to find meanes for the attaining of them You shall see it admirable for Judgement in the distinction choise of means oportunity You shall find it admirable for cōmand whereby the Reason sets on worke the will for the speedy execution of the designe These are the excellencies of wisedome the price whereof is more than of Gold and fine Rubies Prov. 3.14 15. yet the one is admirably solid the other admirably transparent The subtilty whereof is such that it is able to discerne the Diversity of Spirits 1 Cor. 12.10 and so does not only exceed the abilities of the Body but also the naturall abilities of the soule The swetnesse whereof is such that 't is as sweet as life nay as Peace the Life of Life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the minding of the Spirit or the wisedome of the Spirit is Life and peace Rom. 8 6. Forsake not wisedome and shee shall preserve thee Prov. 4.6 see a preservation rewarded with a Preservation see a labour that is its own reward This is that vertue without which all vertue is vice as S. Bernard says this being the guide of all other Vertues Affections Manners This is that vertue without which as S. Basil says a man is like a Ship without a Master driven uncertainly with every wind unlesse we shall say he is rather the wind than the Shippe Passion that is Man being so impetuous without wisedome This is that vertue with which they that are indued think nothing Evill as Prosper says but that which makes man evill so that they can smile at the Mistake that miscalls
calling their washings of their cups 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Latin Interpreter frequently renders it as in S. Marke c. 7. a foro nisi baptizentur non comedunt as likewise in S. Luke ch 11.38 the Pharisie began to say Quare non baptizatus esset ante prandium the use being then to wash their hands and vessels before they did eate which appeares Luk. 2. to have been the Cause in Providing the many water pots at the Mariage of Cana according to the manner of the purifying of the Iews The word was afterward receiv'd into a Sacred use In which sense also there are diversities of baptisme a baptisme there is of water but it is of Teares the baptisme of Repentance with which that woman as some think was baptized that with her teares wash'd our Saviour's feet There is a baptisme of Affliction the baptisme of Martyrdome the baptisme of blood as the Ancients call'd it of which our Saviour speaks Mat. 20.22 can you be baptised with the baptisme that I am baptised There is a baptisme of Fire that is of the Spirit a powring out of the guifts of the Holy Ghost which sometimes is given before the baptisme of Water as appeares in the story of Cornelius where the hearers of the Word receiv'd the Holy Ghost Act. 10.44 and afterwards were baptised v. 48. There is a Baptisme also of the Flood as it is term'd a baptisme of water the Ordinary Sacrament which may be called also the baptisme of Blood since the power of it depends upon Christ's blood 1 Ioh. 1.7 The blood of Christ washes us from all sinne It may be call'd also the baptisme of Fire since Christ's blood is apply'd to us through Faith by the Holy Ghost Thus the inward baptisme is of the Spirit as the outward is of the Water Which last of Water the Spirit was before hand pointed out by many Types Foreshew'd it was in the Flood that drown'd the World preserv'd Noah 1 Pet. 3.21 Foreshew'd it was in the passage through the Red Sea in which Pharoah was drown'd and the Israelites Saved 1 Cor. 10.6 thus in this Baptisme is sinne drow'd and the soule preserved Foreshew'd it was in the Iraelites dwelling under the Cloud 1 Cor. 10.2 such protection there is to the true Receiver from the water of Baptisme Foreshew'd it was in the Leviticall Washings as the Apostle observes Heb. 9.10 By all which types besides the expresse Institution of our Saviour we may see the Element in which this Sacrament is to be performed is Water Perversely then did those which S. Austin speakes of baptize in Fire literally taking and so mistaking that Mat. 3.11 He shall baptize you with the Holy Ghost and with Fire More subtilly also than soundly doe some Schoolemen question If the Element of Water as in case of necessity may not be had whether or no it may not be supplyed by Wine or Vinegar or Sand so vaine are man's Imaginations without God when in Divine matters Phansie shall be presciption where the Element is deny'd the Sacrament is deny'd though not alwaies the blessing of the Sacrament Presumptuously likewise do the Aethiopians first baptize with Water then with Fire It is an unreasonable practice yet were it lesse fond if it were senselesse too but they deliver this Sacrament of the Gospell as the Law was delivered with fire when as the practice in this Sacrament should be continued as it begunne in water only in water What wisedome is it then to put Salt into the mouth of the Infant though to figure out the salt of wisedome by which he must be cleansed from the putrifaction of sinne what wisedome to touch with spittle the Eare though to instruct us that they must be open to instruction what wisedome to use Milke and Hony though they shaddow-out his claime to the Substance and Possession of the truest Canaan which so excells the first that excell'd with these blessings what wisedome to adde Oile for the annointing of the Brow the Brest the Shoulders though to implye the baptised must be thence forth a Champion of Christ what wisedome to bring a burning Tapor to helpe the Baptized to see that he is translated from the Kingdome of Darknesse to Light what wisedome to use Exsufflation a puffing into the face of the Child though used sometime in ancient time yet not by the Priest but the person to be baptised to shew how he defied Satan his works as Tertullian tells us What wisedome then shall we say this is surely this is humane wisedome and at best but Ceremoniall wisedome None of these things 't is true are in themselves evill and some we grant were anciently in use and all significant Yet lookes not such a traine of Ceremonies more like the Pompe we should renounce than professe We must remember what God injoynes us to remember Deut. 12.32 What thing soever I command you observe to doe it thou shalt not adde thereto nor diminish from it Wisedome it is and Modesty not to strive to be wiser then our Saviour Divine institution needs not Humane Addition Tradition quickly corrupting into Superstition Ezekiah brake the brasen Serpent though made my Moses when once the people began to worship it when the brasen Serpent began to doe more hurt than in Moses his time the fiery Serpents did though this were raised as a remedy against them They indeed kill'd but the body but this the Soule nay this did now kill the Soule which at the first heal'd the Body There is only one signe the memoriall of our Saviours Death which has longest lasted not as essentiall to this Sacrament much lesse for Adoration but for Commemoration the signe of an extended body from which it first receiv'd its forme worne once in the Banner of the Great Constantine attended with a great victory over the Enemies of Christ yet this also according to the late and diverse Judgements of divers Churches has been esteemed or Disus'd But the Element in this Sacrament is only water an Element out of which some ancient Philosophers held all things were made but surely by Water and the Spirit man is new made From which new life in water to the true receiver Tertullian call'd Christians Pisciculos Fishes agreeable also to the Sibyls verses wherein the Initiall letters of this title of our Saviour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ Gods Sonne the Saviour make in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Fish as S. Austin Prosper and before them Optatus have it water also Cleanses makes Fruitfull allays the Thrist thus does God's spirit allay our immoderate thirst after earthly affaires And as we thus see the Element so may we see the use of it in the manner of the Action Anciently the Baptized had his whole body covered in the water this was Demersion for the conveniency whereof they were usually baptized in Rivers or Fountaines as afterwards in every Church a large vessell was provided called 〈◊〉 〈◊〉
Commands it And therefore Clemens Epist 2. dares to say he that keeps not the Lord's Commands Let him be accursed till the Lord comes He is the Lord our Lord we are his Servants whose actions being vertually in reference to him the nature of our love to him as to our Lord consists in a conformity of our actions unto His. How sadly then doe they draw this curse upon themselves that abuse God's Word by Prophanesse or Heresie Who abuse his command by obstinacy or security who abuse his Servants by oppression or contempt indeavouring rather to prove his Servants hypocrites than to become his servants Again he is our Iesus our Saviour whose Love towards us being Infinite we must in a sort imitate the Infinitie of his love by a perpetuall increase of our Love Which is surely increased by a remembrance of his Passion which is perform'd according to his own desire in a frequent Communicating at his holy table Our Saviour has left that as the sure mark of his friends they are those that frequently come and suppe with him How sadly then doe they draw this curse upon themselves who by contempt or neglect of that blessed provision insteed of partaking with his friends in the merit of his Passion partake with the Jews in their guilt of his passion In what condition also are they who to the merit of his Blood dare adde the merit either of their workes or will Lastly he is Christ the Lord 's Annointed He is annointed as a King and is the Defender of his faithfull Subjects who then can be safe from his Curse and Justice that contemnes his Majestie in his command He is annointed as a Prophet and who shall escape a curse that resists God's will in resisting his prophet that declares his will He is annointed as a Priest who then shall escape that curse from which only our High Priest the Sonne of God can deliver him And as it is Duty to Love our Saviour so is it Wisedome which we must imploy in the manner of our Love Of which one degree it is to be called after his Name but a farther degree it is a degree of wisedome to be call'd by a fit name Some indeed as some Easterne Christians have from his name of Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the title of Marani some from his name Jesus as the Iesuites by the choise of their Ignatius but the Apostles chose to be called from his name Christ Christians In the two first whereof we may see the weakenesse of men In the last we may see the wisedome of God and the Godly All the names of our Saviour implie excellencies the first his Dominion over his Church the second his nature of a Mediatour whereby he saves us These are prerogatives as well as Excellencies and therefore it is Humilitie and safety for men rather to decline than assume such Appellations Or if the name Iesuite may be admitted for the Pretence or Intent of an Indeavour to save soules too extreame an Arrogancy it is for a Sect of men to assume a title as peculiar to themselves which is as claimeable by all the Ministers of the Gospell This covetuous zeale is not allowable But the name Christ implying our Saviours spirituall annointing may for our proportion descend to us may as a Holy oile descend from the Head to the Skirts of the Garment and so from Christ we may happily and fitly be called Christians True it is God has annointed him above his fellows yet a truth it is also that his fellows are annointed nay they were not his fellows if they were not annointed And as he has annointed them with Him so has he annointed them by Him and for his sake Wherfore though the name Christ and also Christian may signifie annointed yet as the one name is derived from the other so is our Annointing deriv'd from His. And since this annointing includes all blessings and all these blessings come by our blessed Saviour let him be accursed that loves not our Lord Jesus Christ The word here for Love is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies a lesse degree of love than the former and therefore he that beares not so small affection to our Saviour justly deserves to be an Anathema Yet the greatest part of such as professe Christ are rather content to receive his blessings his outward blessings than his Commands or if they receive them 't is so unwillingly that we may feare they rather Indure him than Love him But our Apostle curses all them that doe not love him among whom the Greek Interpreters generally understand all that offend God by grievous sinnes such as Schismatiques Fornicatours Eaters of meat offered to Idols unworthy Communicants Denyers of the Resurrection and the like Need then we have to learne the nature of love and learne it we may from the Body from that part of the body the Liver which is by nature appointed as the Instrument and seat of Love It is the seate of Love as Salomon implies Prov. 7.23 whiles he saies the adulterer goes on till a dart strike through his liver The liver is the fountaine of the veines and the first instrument of blood the lappes or extremities of it compassing and comforting the stomach thus sacred Love compasses and strengthens our spirituall appetite and is as the fountaine of all devout affections The Liver is made of blood and it makes blood so is our spirituall love begotten by God's love of us and then increases into greater and new love of God imitating in this the figure of the liver which is shaped like a crescent or the Moone in her increase The liver makes blood out of the purest and most aëry part of the matter it workes upon and thus does spirituall love arise from the purer parts and contemplation of those things it considers The Liver is the chiefe seate of the nutritive facultie and by the veines conveighs blood to all parts of the body so is love the chiefe instrument of spirituall nourishment dispensing a chierfull heate and alacrity to all actions of a Christian The temper of the liver consists in heate and moisture qualities which singularly prolong life so the sacred heate and living moisture of spirituall love shall maintaine us into an eternity of life And as in the Liver is made that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or separation of the profitable humours from the bad so an intimate power and degree of spirituall love separates our thoughts from the corruptions and vaine humours of the World The Hebrews call the Liver 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 29.13 for the weightinesse of it through the abundance of blood which abundance is the materiall occasion of the abundance of spirits thus likewise holy love which is the true spirituall blood is fill'd with the abundance of purer spirits which are the quick extasies and raptures of the soule In the Judaicall Sacrifices the caule of the Liver was to be burnt unto the Lord not only to expresse that we ought to be purged from our naturall Lust but also that we should be purisyed into a supernaturall Love O then let us love the Lord who is as unwilling to curse us as he is able to doe it who cannot loose his true Dominion though we would loose our seeming obedience who will judge all men with a Judgement that shall be Just and yet Extreame since all shall receive from him an everlasting reward Let us Love our Jesus our mercifull Saviour who descended from Heaven that we might ascend to it who descended to Us that we might not descend to Hell who descended to the Infamie of the Crosse that we might ascend to the honour of the Love of Iesus Let us then bow the Knee to him that bowed the Head for us and gave up the Ghost And let us Love the Christ of God the Annointed let us returne unto him the holy Savour of his own oile wherewith he has annointed us let us thank him for his Grace with his own Grace let us at least make so cheap a recompence this being the acceptable art of Grace whereby we shall not need to feare this our Apostle's Anathema but with Truth and Comfort crie Maranatha The Lord shall come he shall come for our Deliverance Which grant unto us most mercifull Father that when thy Sonne thy Christ our Lord Iesus shall appeare we may have confidence and not be ashamed before him at his Comming To whom with thee O Father and thy blessed Spirit be all Praise and Glory now and for ever FINIS
them p. 249. del ap 250. l. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 252. l. 23. frequently p. 253. l. 21 Beginning l. 28 Civil p. 154. l. 10. Hypocrisie p. 154. l 19. such p. 255. l. 6 anciently l. 27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 258. l. 19. in the l. 28. too grievous to p. 259. l. 9. 10. Maran-athap 264. l. del to OF Searching the Conscience AND OF The Last Judgement A SERMON BY BARTEN HOLYDAY Doctor of Divinity OXFORD Printed by Leonard Lichfield 1657. 1 Cor. 11.31 32. If we would judge our-selves we shonld not be judg'd But when we are judg'd we are chastened of the Lord that we should not be condemned with the world NOTHING is more contrary to the nature of a man then to Judge himselfe and there is nothing more agreeable to the nature of a Christian then to Judge himselfe The Apostle therefore in this place teaches us how to correct the stubbornesse of nature by the Discipline of Christianity and to prevent punishment by punishment He proposes here two Judgements the judgment of man and the judgment of God which two can never stand together If man does judge God does not judge If God does judge man did not judge But that man might judge and so prevent God's judgement God has in mercy given unto man the power to judge himselfe the power of Conscience That therefore we might understand both our own power to judge our danger in the neglect of it we may first speake of our own judgement or judging our selves and afterwards of God's Judgment That we may judge our selves God has indued us with power of Conscience which is that practicall judgement of reason whereby man knows what he ought to doe or avoid which God has so implanted in man's nature that we may truely say it is an immortall gift in a mortall creature since this accompanies him both in this world and in the world to come And this judgment God has left in man so intire that it leaves man without all excuse as S. Chrysostome sayes it proves man to be created after the image of God whiles he still retaines this evident and invincible truth of judgement in despite of his will to condemne his will in all unlawfull acts From whence it was no doubt that even the Philosophers as Theophil Antiochenus tells us against the calumniators of the Christian Religion did account Conscience amongst their Gods And it was an excellent speech of the old Stoique Epictetus who said that whē we are Children our Parents deliver us to Schoolemasters that we may doe no evil afterwards for the same purpose God delivers us to Conscience This indeed is the Law written in our hearts as the Apostle speakes Rom. 2.15 Now our Conscience being given to us thus intire we must especially labour to preserve it so which is by a perpetuall Examination of it Which Examination is Commanded by the Prophet David Ps 4.4 Commune with your own heart upon your bed Qui in occulto lapsus est erubescat saies S. Ambrose occasionally expounding those words He that has sinned in secret let him blush for shame because he has sinned in the presence of his own Conscience which perpetually beholds him This was that which made the same Prophet crie out againe Ps 5.3 I acknowledge my transgressions and my sinne is ever before me and my sinne is ever before me See says S. Chrysostome O see this royall Prophet at his Confession he still sees his Adultery and Murder he sees his sinne yet God had forgiven his sinne He still sees his sinne but God did not see it nay God did not see it because David did see it If we write our sinnes against our selves God will straight blot them out if we forget them God remembers them This made the holy Prophet even the third time crie out Ps 77.5 6. I have considered the dayes of old the yeares of ancient times I call to remembrance my Song in the night I commune with mine own heart and my spirit made diligent search If a man says S. Austin should with just reason take the paines to search for a mine of gold it would be judg'd an action of wisdome but saies he Quanta homo habet intu non fodit O what strange things has man within him yet searches not for them But he should search for them for all the secret sinnes of his soule He should search for them saies Athanasius till-no more could be found and then he should persevere to search that no more might be found We should continually judge our selves as the Apostle saies that is we should continually search and examine our selves as both S. Gregory and S. Bernard expound it And this examination must be Daily yea and Nightly we must saies devout Ephrem judge at evening of our day and at morning of our night of our night we must judge of the holinesse of it by our preservation from unholinesse And we must doe it with exact severity Smite thy soul saies S. Chrysostome smite it it will never be in danger of death by the stroke nay it will escape death by the stroke It is written Iudgment is before the Lord therefore trust thou in him Iob. 35.14 He is judg'd before the Lord says S. Gregory who in his life time judges himselfe but he that stayes 'till the end of his life non jam coram illo sed ab illo judicatur He is not judg'd before the Lord but by him But a just man prevents God's judgment as S. Chrysostome observes in holy Iob who did continually offer Sacrifice for the sins of his children for their uncertaine sins their sinnes that he knew not How much more carefull was he no doubt to prevent God's judgement for his own sinnes The thoughts of the righteous are right saies Solomon Prov. 12.5 where the Latine Translation has it Cogitationes justerum judicia the thoughts of the righteous are judgements severe and happy judgements passed upon himselfe S. Bernard therefore injoynes a part of every day to be set aside for this examination besides all other spirituall exercises The very Heathen were excellent in this examination S. Ierom telling us that the Pythagoreans had an especiall care and estimation of two seasons of the day the morning and evening that is says he of those things which we have to do and of things which we have done Sencea also l. 3. de Irâ c. 36. reports his own practice how that every night being gone to bed when the light was removed and his wife who knew his custome silenc'd her selfe to leave him to the silence of the night he examined himselfe and his whole day and triumphs with himselfe in the peace of his sleep after such meditation whereby his minde as he says was alwayes either praised or admonished Now we shall the more effectually make this examination if we will resolve as S. Chrysostome counsails us every month to conquer a
did he wish his head to be waters it was to wish a change and yet a likenesse there being such similitude between the brain and water both of them being cold and moist Some of the ancient Philosophers hold that all things had their beginning from the Water which made the Greek Lyrique sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which excellency may truly be attributed to the waters of a holy sorrow the after-workes of a righteous man taking their beginning from such true repentance These also being waters upon which the Spirit of God does move and in both we may see the effect of his cherishing providence the waters by a singular blessing being singularly fruitfull but these waters doe bring forth more admirable fruits the fruits of the Spirit The Ancient Heathen had a Beleife of a divine power in water but in these our Sanctified waters we have an Experience of it And the rather does the divine power delight in these because of their purity these being the only waters that are troubled and yet pure And so pure they are that as of all the meer elements there is none but the water wherein we are able so clearly to behold our owne image so are there none of our workes wherin we are able so to behold the true image of our selves as we may in the waters of repentance Now the best waters are not only cleane but also cleansing nay truly Medicinall and some Miraculous and have not these waters these qualities these prerogatives If a viper be bruis'd in water it becomes as some tell us a soveraigne Physique against venome and when our former sinnes are bruis'd in the waters of repentance such waters prove powerfull antidotes against the power of sinne Nay you may see their miraculous power whiles they save us from sinking to the depth of hell so that these will prove a surer foundation than those upon which S. Peter ventur'd to walke They had not been a foundation had not miracle been their foundation Yet though the waters of holy sorrow be rare with us for their power they must not be as rare with us for their use but we must remember that as water is the drinke for most living creatures so holy David made these waters his drinke Indeed without these the Spirituall life decayes and as amongst the Romans he that had so highly offended that he was forbidden the use of fire and water was by that signified to be a condemn'd person so whosoever so offends God that he denies him the heat of divine love and will not bestow upon him the waters of repentance or a mourfull desire of them he shall by lamentable experience find that in Gods sight he is a condemn'd person But these waters must not be like those of the pitt or of the lake they must be waters of the Fountain living waters flowing waters Now that Fountain-water is most pure and cleare which flows from a rocke so commonly are the teares that flow from the hardest heart when it is once chang'd into a Fountain when God smites upon it with his rod. Yet it is cheifly when God first smites upon it for as the waters issue from the Fountain with great violence but passe with an undiscern'd motion in the course of the streame so is it in the beginning and progresse of holy sorrow And therfore in another yet a like respect they may aptly bee express'd by that Lybian fountain of the sunne as it was call'd the waters wherof were anciently said to be hott at the morning and the evening but at mid-day cold such too commonly are the waters of repentance which at the morning of conversion and the evening of life more liberally flow forth with a greate heate of grace but in the noon-day of life when we are in the midst of health and strength and consequently of temptation then are they oftentimes unhappily cold Best therfore are they discern'd when they are best when they are first for then are they chiefly like the fountaine which amongst other names the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from digging or cutting a vein of water and surely holy sorrow flows out so fast that we may say God cuts a vein of teares And you may remember that Salomon most fitly Eccle. 12.6 cals the Liver which is the fountain of the veins a fountain or the pitcher sayes he be broken at the fountain that is according to the interpretation of the Chaldie paraphrast till the gall be broken upon the liver such exquisite similitude there is between the swift motion of this blood and a fountain these waters being like those mention'd Psal 18.15 Those effusions of waters as S. Ierom renders it The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to offer violence to ones selfe expressing the violent speed of these waters Nor are they only violent but also abundant the fountain labouring to expresse streames of water Now that stream-water is heled to be best which flowes towards the rising sunne so is that spirituall sorrow best which flows forth as soon as the sunne of righteousnesse first shines on the heart And as the waters of a stream the farther they are from a City are usually the purer so are the teares of those that are most retir'd from the tumults of the world And since we say a stream runnes then with a full happy course when it drives-down whatsoever may hinder it in its course so let our spirituall sorrow freely flow-out till it overthrows all unlawfull pleasures and all temptations whatsoever But will you see what kind of waters these are The fountain can scarce shew them without a figure this being a fountain of salt-waters a fountain of Teares Some waters indeed are hot and saltish by reason of that from which they passe holy teares are of this nature as proceeding from the heatof divine love and fullfill that Leviticall and mysticall command Levit. 2.13 In all thy offrings thou shalt offer salt Nor doe these waters want their speciall vertue Euripides being troubled with the falling Evill when he travail'd into Aegypt was by the appointment of the Aegyptian Priests dipt in Sea-water and so was cured such washing in the salt-waters of spirituall sorrow is the best remedy against the spirituall Epilepsie the falling into sinne True teares it is observ'd only flow from Man as the truest teares only from the righteous man Somtimes Joy sends them out when the heart opening itselfe as if it would intertain what it loves sends forth such heat and Spirits to the brain that it dissolves the Moisture and commands it passage by the eies which work the righteous also does sometimes feel Somtimes and most commonly Sorrow sends them out when in the Contraction of the heart the heat and spirits so retire that the moisture of the brain being left without a guide expresses its own sad and desolate estate but the teares of the righteous never want a guide and though they seem
are not afraid to approach to the throne of the judge of heavē earth with powerfull tears which overcome him that is almighty which power vouchsafe O Lord most powerfull to shew in the weaknesse of our tears that by thy mercy their weaknesse may thus overcome thy power Change our heads into waters that they may be clean change our eies into a fountain a fountain of tears so pure that thou mayst see thine own image in them that so thou mayst delight in them that we may for ever delight in thee delight with thee To whom O Father of mercies with thy dear Sonne our Saviour and thy Holy Spirit our Comforter in all our sorrows be ascrib'd all thanks for thy Power and Mercy for evermore FINIS OF The Christian's Strife A SERMON BY BARTEN HOLYDAY Doctor of Divinity OXFORD Printed by Leonard Lichfield 1657. 1 Corinth 9. 25. Every man that strives for the Mastery is temperate in all things Now they doe it to obtain a corruptible crown but we an incorruptible MAN since his fall is much like the Devill before his fall he has a great desire unto mastery in which desire he does but confesse his fall by which he has chang'd that mastery it selfe which he had only into a desire of the mastery which he had He had by creation a mastery over all the creaturs of this inferiour world but by his fall he fell not only from the mastery of them but also of himself and is now become aslave to his own desires to the distraction of his desires his way and his eie never being together His way is still downward still farther from that perfection from which he fell but his eie is still upwards towards that perfection from which he fell But as his nature is corrupt so is his desire a desire of mastery not because it is a perfection but because it is a Glory and therfore he does more truly desire the crown then the strife Yet this desire in man though but like a vertue yet because like a vertue finds opposition in man and is kept down by greater vice And therfore though divers have an appetite to the mastery in divers things yet if their feare or sloth be greater then their desire their desire yeilds to their fear or sloth But this naturall desire when most able being not able to aime at the true mastery diverting to meaner objects corrupts it self into inferiour and triviall appetites and insteed of seeking for mastery in the true perfections of the mind it either descends to strive for the mastery in the vanities of the mind or for the vain mastery in the abilities of the body Which trifling desires brake forth into the actions of those naturall men the Ancient Heathen especially the Greeks and not only in their businesse but also in their games Wherby they did prove indeed that labour is a part of man's curse which they increas'd whiles to their labour they added vanity For wheras it is one releefe against the punishment of labour that man may propose to himself an end which shall abundantly recompence his labour they were as Vain in the choise of their End as they were unhappy in their labour Which vanity our Apostle perceiving in them takes occasion to teach Christian wisdome from their Heathenish folly by rectifying both their labour and their purpose and that we might the better understand his instruction he drawes it from the nature of their practises Amongst the Corinthians were celebrated the Isthmian Games in which after a great deale of preparation they took a great deale of toile and all for a crown as corruptible as their bodyes he teaches them therefore by a wise emulation how to Imitate that Labour and Correct it He does not forbid them still to continue their preparation he does not forbid thē still to continue their strife but he changes the kind of them whiles he changes the reward of them and proposes a crown which they might obtaine as much exceeding the crown which they proposed to obtaine as Heaven and eternitie exceed earth and time That therfore we may understand this instruction of our Apostle we may first consider the strife it selfe the strife for the Masterie then the Preparation for the good performance of that strife A Temparance in all things And lastly the End and purpose of that strife a Crown for them Corruptible but for us Incorruptible Behold then first the Strife The Grecians a people of rare naturall excellency and Vanity were so transported with the appetite of Mastery that there was scarce any thing done amongst them without great strife without great comparison or to draw a word from our Apostle in this place without great Agonie for so in effect he speaks whiles he saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it may be rendred Every one that is in an agonie for the mastery which contentions sometimes were even in vile things as at this day amongst us as for the mastery in drinking or Eating most for there was amongst them their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Athenaeus tells us To which contentions amongst others the Apostle it seems did allude when excellently he said that Their glory was their shame But in this place he intends such bodily exercises as were rather Vaine then Vile their various exercises drawn from the severall respects unto the body as from the speed of it in Running as in the precedent verse he speakes of the Race or from the Strength of it as in wrestling as principally seemes to be intended in this verse But all was a strife nay we may call it a Fight for so our Interpreters render the same word 1 Tim. 6.12 Fight the good fight of Faith the word being there also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that you may more fully apprehend the wisedome of our Apostle in this comparison it will be necessary to take a view of the agreement of these two kinds of Combats of those outward contentions of the Heathen Grecians and the inward contentions of a Christian If you will view the Place of their strife you shall find the Race was performed in their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plot of ground containing in length an hundred twenty and five paces which just length was chosen because Hercules as their fable has it runne so farre at one breath And can any thing better expresse the place or length of our Christian life Our Strife against sinne as the Apostle calls it Hebr. 12.4 Is not our contention determin'd with the length of our life And is not life the life of the strongest usually determin'd within a hundred or sixcore yeares though some as stories tell us have out lived that number of yeares If you will likewise view that place in which their wrestling was performed which was their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Tertullian and S. Chrysostome call it you shall find that no man was admitted into it but he that
shall the serpent have such subtill teeth and shall ours be set on edge only to our own overthrow shall his Hornes as some kind of serpent has be so subtill to get a prey and shall our strength want subtilty to save us from being made a prey shall his wings for some kind of serpent does not only creep be more speedy to doe mischiefe than our wisedome in saving us from it shall he change his skinne and renew strength and shall not we renew our Lives by changing them shall his Appetite take all advantage from his Enemie and shall ours increase our spirituall Enemies against our selves shall he drive away other serpents from him and shall we intertaine them in the Bosome imbracing Heresie and Vice to our own Destruction shall his Voice be able to master Man that had Righteousnesse by Creation and shall not we be able to master the serpent that have a double Righteousnesse of Sanctification by Christ's Grace and of Justification by his Merits Briefely skall his whole Body be so subtile as to defend his Head shall not we with all our power defend the Godhead of our Saviour against the execrable Socinian◠our holy Faith in Christ our Head And shall not the Innocency also of the Dove advantage our Innocency He loves the Light and shall we love the workes of Darknesse shall he be ready to be Oppressed and shall we be too ready to Oppresse shall he be without Gall and shall we be full of Malice Were they a sacrifice to God and shall we be lesse acceptable Were they a Resemblance of the Church nay of God and shall we have neither the likenesse of either of them nor the blessing O let us strive then to imitate the Innocency of the Dove and Exceed it Would we be Heirs of the Kingdome of God we must become as little Children they crie not for the want of Wealth nor for the losse of it they doate not on Beauty no not on their own subject they are to sicknesse yet not to malice as if they were more free from sinne then from Disease they raise not themselves to Ambition it is above the reach of the Mother's Breast Such things then let us doe by the simplicity of Grace as they doe by simplicity of Nature Let us call to mind the first Christians how the unity of their Faith produced even a Community of their Goods a rare victory of Grace upon Nature By the blessing of Love they were above the blessing of Propriety shewing the Bounty of the Gospell to excell the Thrift of Law-Let us call to mind how they improved their Enemies into friends making them by forgivenesse their Helps to Heaven Let us call to mind that their sufferings were their Conquests and Death the beginning of Life Eternall O grant us then wisedome sweet Iesu thou that art the Wisedome of the Father and grant us Innocency O blessed Spirit that did'st vouchsafe to appeare like a Dove that we becomeing like the Dove may become like Thee that by descending to us Here we may Hereafter by the wings of the true Dove Innocency and Miracle Ascend to Thee the Father Son and Holy Ghost to whom be ascribed Mercy and Wisedome and Holinesse for evermore FINIS OF BAPTISME A SERMON BY BARTEN HOLYDAY Doctor of Divinity OXFORD Printed by Leonard Lichfield 1657. Galat. 3.27 As many of you as have been baptised into Christ have put on Christ THAT Likenesse which we may see produced by Inferiour Causes in their Effects is but an Imitation of the supreame Cause God Himselfe who is so naturally good that whatsoever he maks must needs beare some Image of that Goodnesse Thus when he made man he bestow'd upon him among many other two chiefe Perfections a Holinesse of Soule and a kind of Absolutensse of Body whiles a body that needed not a reference to Apparell But when man fell he fell from this double perfection and at once became sinfull and Naked So that we may say he was not as now unhappily naked when first he had no Cloaths but when first he wanted them and he stood not in need of a Covering for his Body till he stood in need of a Covering for his sinne Which when God naturally good beheld and saw the new dissimilitude between Himselfe and his Creature moov'd by his own goodnesse he intends a reparation of his Creature And since this dissimilitude to speake in part figuratively consisted in a Nakednesse of Soule and Body it pleased him to provide for both a Covering And this he did with such wisedome of Mercy that he made the Covering of his Body a figure of the Covering of his Soule and to teach our Understanding by our Sense sometimes he calls our Righteousnesse a Robe which as the Apostle here tells us every true Receiver puts on in the Sacrament of Baptisme As many of you as have been baptized into Christ have put on Christ Which words duely considered may instruct us in the Nature of this Sacrament and the Extent of it As man is Gods workmanship and so should be his Image so as God is pure should man be pure and therefore being defil'd by sinne he should be now purified Thus though with the Leviticall Leper he may crie uncleane uncleane yet should he also crie with the great and happy sinner wash me and I shall be whiter than Snow That indeed has a right cleanesse the purity of Snow being not only purity but also Coolenesse a figure of the pure Coolenesse of the impure heates of Lust Which purity was shadowed out unto the Iew in his frequent washings whence the greatest pretenders of Sanctity among the Jews were the greatest Washers The Pharisie was a man of a cleare Hand and Cuppe and therefore thought himselfe also of a pure lippe in which opinion though he mistook his Outside for his Inside yet he acknowledged a washing necessary Even Pilate that had his hand in blood would yet also have his hand in water and though that Blood be counted a cleanser thought Innocent blood the greatest staine and that water would at least pretend his Innocency if not procure it But alas had he understood the right Baptisme he would with S. Peters resolution have desired not only the washing of the Hand but also of the Head the whole body Now under this figure as the Iew had been taught so was the Christian to be taught To the devoutest Iew Washing was but a Figure to the Devoutest Christian it is not only a shadow of Grace but also the companion of it and therefore it was not Ceremonie but Charitie in S. Peter Act. 2. to exhort his Converts to be Baptized To understand the Name and so the better the nature of Baptisme it is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly to Dippe consequently to wash Hence were the Pharisies by Iustin Martyr called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baptists because of their frequent washings which S. Marke also mentioned c. 7.4
baptising was not properly by Iohn but by the power of Christ working with him The outward ministry of Iohn could apply the outward element but it was the inward ministry of Christ that applyed the Holy Ghost Besides Iohn did new baptize them with water but that time should come when the Comforter should come And it specially alludes to the wonder at Pentecost when our Saviour baptised them Not with water but only with the Holy Ghost and with fire the fiery tongues But why then did S. Paul Act. 19.4 5. baptize those disciples that were said to have been baptized into Iohn's Baptisme Many are the Answers S. Ambrose his may satisfie Those converts thought they had been rightly baptised but so it was not they had not heard of the Holy Ghost Besides it is said that they were Now baptized in the name of Iesus implying that they were not so before so that in truth and effect they were not baptized before To be baptized then Into Christ what is it Is it not a Profession of his Doctrine and a promise of an Imitation of his Holinesse It is but more than a promise it is it is an Imitation of his Holinesse in a Conformity of Life with Christ It is to be baptized into the Death of Christ as S. Paul speakes Rom. 6. 3 4. that as our Saviour was raised to a new life so we to a newnesse of life We are by his death made partakers of the merits of his death To be baptised then into Christ is to be Sanctified to put on Christ so by an inward baptisme whiles we are covered with his Garment we shall also become a part of his Mystical Body Which sanctified estate some thinking to be attained only by baptisme even outward baptisme would bring in an Absolute and Indispensable necessity of it unto Salvation This perswasion occationed that custome with some even in the primitive times to baptize men after they were dead if they dyed without baptisme as appeares by the third Council of Carthage Can. 6. by which it was forbidden This occasioned also almost a like custome among the Marcionites who as Tertullian relates it in case that one dyed without baptisme some alive was baptized for him The like some tell us of the Iewes that if one of them dyed without expiation according to the Law Numb 19.12 Some of his kindred were purged for him But know we may and to our comfort that baptisme though so excellent and necessary in respect of God's command if it may be had is not absolutely necessary in respect of Salvation since this may be obtain'd though not ordinarily without baptisme Els should we be injurious to God himselfe and bind his mercy absolutely to outward means We should as some of more Opinion than Wisedome presumptuously and unmercifully esteem all Infants damned that die unbaptized We should pronounce the like also of all such Infants as dyed before Circumcision Which is so odious that the great Master of Theologicall Determinations Peter Lombard would in part help it by an over free conjecture thinking that in case of necessity they anciently circumcised the Child before the eighth day But this defence will not defend it selfe the Masters of Jewish rites telling us that it might not be performed before that day Besides what should we say then to all those that for forty yeares dyed in the wildernesse without Circumcision or all those Infants in the primitive times that died before baptisme which as Tertullian tells us for his time was usually celebrated but at Easter and Whitsontide And though we may grant exceptions in those first times in case of Necessity yet many doubtlesse dyed without baptisme And yet this custome continued in the Church eight hundred yeares even to the time of Charles the Great as appeares by Lawes made at that time about this Rite Which has been long continued since in some degree in Rome itselfe as the pascall Ceremonies of that place imply there being in the Laterane Church Constantines Font as they call it preserv'd for the yearly baptizing at those seasons such Jews or other Unbelievers as are converted to the Christian Faith In such cases then as before mentioned more charitably it is determined as among others eminently by Aquinas that Infants then have baptismum flaminis etsi non fluminis the baptisme of the Spirit though not of water Not the want but Contempt or Neglect of the Holy ordinance hurts He that is not Circumcised shall be cut off from the people of God Gen. 17.14 It is understood of those chiefely that were of age and so in effect it was he that Will not be Circumcised Thus he that is not borne of water the holy Spirit shall not enter into the Kingdome of God that is if he may have the water of Baptisme and will not The Thiefe upon the Crosse was not baptiz'd and yet he was Saved Nay we have no expresse testimonie that the Baptist was baptiz'd though he sayes indeed unto our Saviour that he had need to be baptised of our Saviour and yet we know the Baptist was sanctifyed in the wombe though some think that he baptiz'd himselfe for so we know that Abraham Circumcised himselfe and the Minister in the Holy Communion administers bread and wine unto Himselfe Yet as some may be sanctifyed which were never baptised so on the contrary not all that are baptized are sanctifyed Grace is not necessarily annexed to outward Baptisme Simon Magus had baptisme Act. 8.13 yet without Grace v. 21. Els we should make Simon and Judas the Iscariot Saints since Grace is an Immortall seed by which they that have it shall live for ever and as that which was once a member of a Naturall body shall at last rise againe a member of the body so who by Grace is once a member of the Mysticall body where of Christ is the Head shall at last arise a true member of the Mysticall body Grace then is not Physically annexed to baptisme the element it selfe being not capable of it that so it might impart it God only with the water at the libertie of his favour gives Grace S. Austin is cleare in the approbation of this high truth Lib. 6. contra Donatistas cap. 24. some says he put on Christ usque ad vitae sanctificationem some only usque ad Sacramenti preceptionem this says he is common to the good and evill that is proper only to the Good Some then according to his judgement put on Christ to Sanctification which only indeed is worthy of the bhrase to put on Christ Some only Sacramentally by an outward Profession which passage of S. Austin the master of the sentences not only alleadges but approves And surely S. Paul himselfe teaches us this distinction Rom. 2.29 saying that there is a Circumcision in the Letter and in the Spirit And with a like Reason may we not say there is a baptisme in the Letter and in the Spirit As certainly then as
yet not from the Israelites passing through the Wildernes to the Land of promise nor from their passing through the Red Sea but from the Angells passing over their Dores in Mercy their dores sprinkled with blood when he destroyed the Aegyptians And so will God's vengeance passe over those whom he shall find sprinkled with the mysticall blood of our Saviour imparted to us in this mercifull Sacrament Unto which come all you that would be delivered from all your sinnes past you that are at the Gates of Death and this bread of Life shall give you Life everlasting and this Wine of life shall make your hearts cheerfull with an eternall joy Come all you that would be delivered from sins to come this shall not only take away the delight in smaler sinnes but also a consent to greater Not to come at all to this heavenly food is certaine death to come but seldome or with a small appetite is a manifest sicknesse in the soule O then come frequently to this Sacrament and in time you shall say He hath fill'd the hungry with good things But come with hunger and then you may truely say you keep a good dyet and as truly say you have got that by Grace which the Physitian denyes in nature a perfect Health Come all you that would conquer all Affections and all Temptations that would lead you to such affections Come hither and you shall have peace in all your affections you shall have peace in all your Temptations You shall have that peace which the world cannot give that peace which the world cannot understand Come all you that would be one body with Christ a possibility but a miracle Christ shall not be corrupted into you that indeed is an Impossibility but you by grace shall be perfected into Christ and that is though not properly a miracle which is an outward act of power yet the happiest miracle which is an Act of Spirituall power Come all you that would by Grace be one spirit with Christ come and you shall dwell with him and he in you his Grace in you Eate Christ and thus become Christs ye shall be the Adopted Sonnes of God Heires of Eternity And that you may the rather come and raise a desire in your selves unto this bread observe the desire which was in the people their Desire of this bread Give us Indeed now you have seen the benefit you may easily think the people might well crie out unto our Saviour Give us this bread you will acknowledge their desire and excuse it nay rather commend it by imitation Yet when againe you think upon the wounder of it may you not think that our Saviour might have justly answered them as he did the mother of Zebedeus children ye know not what you ask Surely they had but a little knowledge of it Yet the wounder of the benefit may warrant their desire and condemne us if we have not the like yea a greater Desire of this heavenly food since a greater knowledge we have of this Heavenly food which we should indeed hunt after When the Prophet David says Ps 78.25 Man did eate Angels food he sent them meat to the full the word for meate is there 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly venson and so a meate caught with hunting and surely with more earnestnesse should we pursue after this food with a holy appetite No marvaile then we may say if they crie out as if already they had learned the substance of prayer Evermore give us of this Bread which must be broken before it be given and therefore the distribution of the bread in the Sacrament is called the breaking of bread Act. 2.42 Yet is was the custome of the Hebrews to say they brake bread not only when they brake it with the hand but also when they cut it sōetimes when they did neither but only gave it Yet some think this phrase arose from the fashion of the Jewish Loaves which they say were usually made in the forme of Cakes broad and thinne and that so it was their custome to breake their bread Which though it might be true is yet uncertaine for some of their loaves as the Shew-bread which was set upon the table of the Lord were seaven fingers thick as the Hebrew writers teach us But in what manner soever the Jewes brake bread or in what manner soever they gave bread we know how they used the bread of life our Saviour Indeed they could not breake a bone of him and as they did not breake him so neither did they give him but we may say with the Prophet Isaiah c. 53.5 they bruised him but he gave himselfe he gave himself to be bread of life for us And thus you see this bread is a guift therefore justly requires Thanks For which cause it is call'd the Eucharist or the Thanks-giving not only to expresse our Saviour administred it with giving of thanks but also to expresse our duty of thanks which ought most justly to waite upon this Sacrament The bread saies Origen is call'd Thansgiving S. Paul calls the cup 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing 1 Cor. 10.16 he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we blesse or which with blessing we consecrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with with the Jews is both to Blesse and to be Thankfull they being commonly performed together And so Justin the Martyr calls the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the food consecrated or bless'd with thanksgiving And well may they be thankfull that are the receivers of it if they but consider themselves They that would here have been receivers were Jews and may we not say that to have given this bread to Them had been to cast the Childrens bread unto dogges yet though they were bad they seem to have some desire to be good may seem somewhat good already whiles they wish'd good to one another every one wishing this bread not only for himselfe but all of them ask'd it for all collectively Give us this bread A desire that might have beseem'd them though they had understood the nature of a Communion This is indeed a Communion not only by our Union with Christ but also with one another We are all members of the same body as was aptly presigur'd in Manna which is said to have been like Coriander which the Hebrews call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some think from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gather order an armie the seeds growing in great number and order'd as aptly as an armie of men And is not this our Christian Manna or Coriander this wonderfull seed collected and ordered alwayes in a Christian armie of Communicants in the Church Militant It is a Communion also of the rich and poore and therefore in some places is usually celebrated with almes in a good Imitation of the Primitive Christians who had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their feast of Love at which they did use to feed the poore and had