have usurp'd be superseded by the voice of the Holy Ghost himself vvho in this case becomes the Preacher and says Separate me Barnabas and Saul for the work whereunto I have called them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
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
does excommunicate them only in desire And again 2 Cor. 10. 6. and having in a readiness to revenge all disobedience when your obedience is fulfil'd It becomes therefore every one that hath good VVill for Sion to labour to fulfill his own obedience that so the Church may be empower'd to use Christ's Method for reforming of the rest And they that vvill not do so must know they shall not only answer for their sins but for refusing to be sav'd from them that they resist all medicine as men resolv'd that nothing shall be done towards their Cure as men that rather choose to perish and prefer destruction And for the seasons and degrees of putting this work into Execution Wisdom must be implor'd from that Spirit of VVisdom that calls unto this work The last Part VVhereunto I have called them The Nature of the calling of the Holy Ghost is a Subject that would bear a full discourse But waving those pretensions which Necessity and inward incitation do make to be the Calls of the Holy Ghost I shall positively set down that the call of God and of the Holy Ghost to any VVork or Office for I enquire not of his calling to a priviledge or state of favour is his giving abilities and gifts qualifying for that VVork or Office he call immediate when the gifts were so but mediate and ordinary when the abilities are given in his blessing on our ordinary labours 'T is so in every sort of things Exod. 31. 2. See I have call'd Bezaleel and I have fill'd him vvith the Spirit of God in VVisdome and in understanding and in knowledge and in all manner of VVorkmanship to devise cunning vvorks and to vvork in all manner of VVorkmanship and behold I have given him Aholiab and in the hearts of all that are vvise hearted I have put Vvisdom that they may make all that I have commanded thee And he repeats the same again Chap. 35. 30. adding that he hath put in his heart that he may teach both He and Aholiab so that giving this skill to vvork and teach is nam'd Gods calling So in another case the Lord does say of Cyrus I have call'd him Esay 48. 15. vvhich he explains in the 49. I have holden him by my right hand to subdue Nations before him to loose the loyns of Kings I have girded him So vvhen Isaiah saith the Lord hath call'd me from the VVomb or rather sayes that of our Saviour Isa. 49. 1. he tells you how ver 5. he form'd me and prepared me from the VVomb to be his servant to bring Jacob to him And throughout the New Testament as his Call to a priviledge is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his grace in allowing such a state of favour so his calls to a Work are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his gifts enabling for it The Gifts of these Apostles by vvhich they vvere enabled for their Office and vvhich made up their call are set down those of Barnabas in the fore-cited 11 Act. He was a good man full of faith and of the Holy Ghost and Paul's call vvas a little Extraordinary If vve look into times vve shall find reason to believe those revelations in 2 Cor. 12. vvere given to Paul a little before this consecration of him in the Text. That Epistle vvas vvrit saith Baronius in the second year of Nero and this separation vvas in the second of Claudius as may be gathered also in some measure from the famine mention'd in the 28. verse of the 11. chap. betwixt these two vvere fourteen years now saith Saint Paul vvhen he vvrote that he had his revelation somewhat above 14. years before a little therefore before this solemnity Here vvas a call indeed call'd up to the third heaven to receive instructions for his Office and for ought he did know call'd out of his own body too that he might be the fitter for it whether in the body or out of the body I cannot tell God knows verse 2. and that again verse 3. They vvhom Gods Spirit qualifies for Consecration to separate to these diviner Offices may be stil'd Angels well vvhen they are call'd from all regards or notices of any body that belongs to them their gifts and graces set them above the consideration of flesh In the entertainment of these qualifications the Soul is swallowed up so that it cannot take cognizance whether it have a body of its own and is not sensible of that deer partner of it self it is so onely sensible of this Employment 'T is not for an Apostle or for his Successor to think of things below vvith much complacency When these have all their uses all their glories on they but make pomp to dress the body vvhich an Apostle does not designe for nor knowes vvhether he be concern'd at all in He becomes something without a body and above the Earth vvho for a preparative must be taken up to Paradise and call'd from all commerce and all intelligence with his own body Saint Paul vvas call'd from Heaven to preach the Gospel but he vvas call'd to Heaven to qualifie him for this higher separation to an Apostle and Church Governour And now you see your calling Holy Fathers and to pass by such obvious unconcerning observations as at first sight follow that those vvho are not qualified are not call'd I shall onely take notice hence of the counter-part of this call the charge God takes upon him when he calls to this charge and that is he owns and will protect whom himself calls 'T was that he promised to the Pounder and â—od of your Order I the Lord have call'd thee and I will hold thine hand and I will keep thee Isaâ— 42. 6. And vvhen he said of Cyrus I have call'd him he said also he shall make his way prosperous Isai. 48. 15. And so he shall be the vvay vvhat it vvill for thus he said to Jacob I have called thee when thou goest through the VVater I am with thee and through the rivers they shall not overflow thee Isai. 43. 1 2. There was Experience of all this in one of the chief Princes of your Order vvhen the Apostles vvere scarce safe within their ship they vvere so toss'd with vvaves and fears yet if our Lord vvill call him Peter is confident he shall be safe even in the sea Lord if it be thou bid me come unto thee on the Water saith he and the Lord did but call him and he vvent down and walked on the vvater safely as if the swelling billows did only lift themselves to meet his steps and raise him up from sinking And vvhen his own doubts vvhich alone could vvere neer drowning him and he but call'd the Lord immediately he stretched out his hand and caught him He answers his call if vve answer ours if we obey vvhen he sayes come then vvill he come and save vvhen vve call to him And so Peter receiv'd no hurt but a rebuke O thou of little
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
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