Good God! what will become of irregular Clergy And if they be irregular what will become of the people And if the people be irregular what will become of the Church And if the Church be not better what will become of the Nation Let us bethink our selves how much the glory of God and the prosperity of the whole doth lye upon the diligent performances and pious conversations of the Ministers of the Gospel If they were better the people would be better if the people were better the Church would be better if the Church were better the Nation would be better If the vine were fruitful the elm would not be cut down There were two pillars in the porch of the Temple set up which were called Jachin and Boaz 1 King 7.21 And there be two great pillars which uphold the house of God the Church there are for this also Jachin and Boaz the pillar on the right hand Jachin the Magistrate the pillar on the left hand Boaz the Minister Moses and Aaron King and Priest God hath in his indignation despised the King and the Priest as Jeremy complained in his Lament 2.6 The same hand raiseth up The word in the Hebrew is fit for our devotions he raise up The other pillar signifieth strength And if the strength of a Realm be in God it is in order thereunto in those who have holy orders And therefore if those who remain would have the honour of their place and of their use let them who are faulty preach well and if they would do well let them live well And if we would be stronger let us hold together Our unity would scatter our Adversaries If we had any thing to do for them we should differ We have much to do for the conversion of the Jew and the Gentile let us agree How shall they come to us when we go away from one another There is a memorable story of a Present that was sent to the Great Turk from Queen Elizabeth and it was a very fair Bible richly bound but one of his great Attendants told him that those who professed the religion of that book were very much divided amongst themselves The Turk then said to this purpose then we are as well Oh Christians have you any bowels any compassion towards those who differ from your Religion Then hold togother in it And let them conceive your Religion is true because you are good And let the Ministers be best otherwise they are worst as Salvian said of Christians We are the worse because we should be better so Ministers who should be the best of Christians must otherwise be the worst of men And if as he said we must give an account at the Day of Judgement of what we have done in our owne body what account shall we give of that which we have done in the body of Christ the Church He is Head of his Church He is King of his Church He is the Archbishop of his Church We are all his servants and servants to none else but for him This was St. Pauls Complement We Preach not our selves but Christ Jesus the Lord and our selves your servants for Jesus sake 2 Cor. 4.5 Let us not be inconformable to him that we may please men or women Remember St. Paul Gal. 1.10 If I should please men I should not be the servant of Christ Christ did conforme to the observing of the Feast of the Deditation which was not commanded by God so we read in the 10. of St. Iohn 22 23. verses Therefore we do not so learn Christ to be inconformable If we will be like him we must be obedient to God and if we are obedient to God we are to Man To conclude all wee have had many unhappy changes with new principles and old lives but surely we shall never do well untill we come againe to our old Protestant principles but new lives THE END ERRATA PAg. 28. lin 12. read Master for Maker P. 70. l. 21. dishes f. dieties P. 85. l. 9. leave f. bear P. 145. l. 15. leave out and. P. 146. l. 3. Apologet f. Apology A CATALOGUE of some Books Printed for Richard Royston at the Angel in Ivie-lane London A Paraphrase and Annotations upon all the Books of the New Testament by Henry Hammond D. D. in sol The Practical Catechisme with all other English Treatises of Henry Hammond D.D. in two volumes in 4o. Differtationes quatuor quibus Episcopatus Jura ex S. Scripturis Primaeva Antiquitate adstruuntur contra sententiam D. Blondelli aliorum Authore Henrico Hammond in 4o. A Letter of Resolution of six Quaere's in 12o. Of Schisme A Defence of the Church of England against the Exceptions of the Romanists in 12o. Of Fundamentals in a notion referring to Practise by H. Hammond D.D. in 12o. The names of several Treatises and Sermons written by Jer. Taylor D.D. viz. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A Course of Sermons for all the Sundaies of the Year Together with a Discourse of the Divine Institution Necessity Sacrednesse and Separation of the Office Ministerial in fol. 2. Episcopacy afferted in 4o. 3. The History of the Life and Death of the Ever-blessed Jesus Christ 2d Edit in fol. 4. The Liberty of Prophesying in 4o. 5. An Apology for authorized and Set-forms of Liturgie in 4o. 6. A Discourse of Baptisme its institution and efficacy upon all Beleivers in 4o. 7. The Rule and Exercises of holy living in 12o. 8. The Rule and exercifes of holy dying in 12o. 9. A short Catechisme for institution of young persons in the Christian Religion in 12o. 9. The Reall Presence and Spiritual of CHRIST in the Blessed Sacrament proved against the Doctrine of Transubstantiation in 8o. Certamen Religiosum or a Conference between the late King of England and the late Lord Marquis of Worcester concerning Religion at Ragland Castle Together with a Vindication of the Protestant Cause by Chr. Cartwright in 4o. The Psalter of David with Titles and Collects according to the matter of each Psalm by the Right honourable Chr. Hatton in 12o. Boanerges and Barnabas or Judgement and Mercy for wounded and afflicted souls in several Soliloquies by Francis Quarles in 12o. The life of Faith in Dead Times by Chr. Hudson in 12o. Motives for Prayer upon the seven dayes of the Week by Sir Richard Baker Knight in 12o. The Guide unto True Blessedness or a Body of the Doctrine of the Scriptures directing man to the saving knowledge of God by Sam. Crock in 12o. Six excellent Sermons upon several occasions preached by Edward Willan Viear of Hoxne in 4o. The Dipper dipt or the Anabaptists duck'd and plung'd over head and ears by Dantel Featly D. D. in 4o. Hermes Theologus or a Divine Mercury new descants upon old R. ecords by Theoph. Wodnote in 12o. Philosophical Elements concerning Government and Civil society by Thomas Hobbs of Malmesbury in 12o. An Essay upon Statius or the five first books of Publ. Papinius Statius his Thebais
by Tho. Stephens School-master in S. Edmonds-bury in 8o. Nomenclatura Brevis Anglo-Latino Graeca in usum Scholae Westmonasteriensis per F. Gregory in 8o. Grammatices Graecae Enchiridion in usum Scholae Collegialis Wigorniae in 8o. A Discourse of Holy Love by Sir Geo. Strode Knight in 12o. The Saints Honey-Comb full of Divine Truths by Rich. Gove Preacher of Henton S. Gorge in Somersetshire in 8o. Devotion digested into several Discourses and Meditations upon the Lords most holy Prayer Together with additional Exercitations upon Baptism The Lords Supper Heresies Blasphemy The Creatures Sin The souls pantings after God The Mercies of God The souls complaint of its absence from God by Peter Samwaies Fellow lately resident in Trinity College Cambridge in 12o. Of the Division between the English and Romish Church upon Reformation by Hen. Fern D. D. in 12o. Directions for the profitable reading of the Scriptures by John White M. A. in 8o. The Exemplary Lives and Memorable Acts of 9. the most worthy women of the world 3 Jews 3 Gentiles 3 Christians by Tho. Heywood in 4o. The Saints Legacies or a Collection of promises out of the Word of God in 12o. Judicium Universitat is Oxoniensis de Solemni Lega Foedere Juramento Negativo c. in 8o. Certain Sermons and Letters of Defence and Resolution to some of the late Controversaries of our times by Jasper Mayne D. D. in 4o. Janua Linguarum Reserata sive omnium Scientiarum Linguarum seminarium Auctore Cl. Viro J. A. Comenio in 8o. A Treatise concerning Divine providence very seasonable for all Ages by Tho. Morton Bishop of Duresme in 8o. Animadversions upon Mr. Hobbs his Leviathan with some Observations upon Sir Walter Rawleighs History of the World by Alex. Rosse in 12o. Fisty Sermons preached by that learned and reverend Divine John Donne in fol. Wirs-Common-wealth in 12o. The Banquet of Jests new and old in 12o. Balzac's Letters the fourth part in 8o. Quarles Virgin Widow a Play in 4o. Solomons Recantation in 4o. by Francis Quarles Amesit antisynodalia in 12o. Christ's Commination against Scandalizers by John Tombes in 12o. Dr Stuart's Answer to Fountain's Letter in 4o. A Tract of Fortifications with 22 brasse cuts in 4o. Dr. Griffiths Sermon preached at S. Pauls in 4o. Blessed birth-day printed at Oxford in 8o. A Discourse of the state Ecclesiastical in 4o. An Account of the Church Catholick where it was before the Reformation by Edward Boughen D.D. in 4o. An Advertisement to the Jury-men of England touching Witches written by the Author of the Observations up Mr. Hobbs Leviathan in 4o. Episcopacy and Prasbytery considered by Hen. Fern D.D. in 4o. A Sermon preached at the Isle of Wight before His Majesty by Hen. Fern D.D. in 4o. The Commoners Liberty or the English-mans Birth-right in 4o. An Expedient for composing Differences in Religion in 4o. A Treatise of Self-denial in 4o. The holy Life and Death of the late Vi-countesse Falkland in 12o. Certain Considerations of present Concernment Touching this Reformed Church of England by Hen. Fern in 12o. Englands Faithful Reprover and Monitour in 12o. Newly published The grand Conspiracy of the Members against the Minde of Jews against their King As it hath been delivered in four Sermons by John Allington B. D. in 12o. The Quakers Questions objected against the Ministers of the Gospel and many sacred acts and offices of Religion with brief Answets thereunto Together with a Discourse of the holy Spirit his workings and impressions on the souls of men by R. Sherlock B.D. in 8o.
chief Butler of Pharaoh forgat his ingagement and Iosoph but we should not forget the afflictions of Joseph we should as we may speak broach a new vessel of tears for him Nehemiah the Kings Cup-bearer had more affection to Ierusalem and gave the King a good account of his sad countenance in the 2. chap. 2 3. verses He good man was as ready to fill Gods bottles with tears as the Kings cup with wine that God might powre out a blessing upon Jerusalem Open thy mouth wide and I will fill it Psal 81.10 Indeed we are like narrow mouthed vessels we can take in but as by drops and we can let out also but by drops if we could open our eyes and fill up the measure of tears or rather had we no measure we should have more of Gods mercies See if there were ever sorrow like unto this in the land of our nativity we are an Island without but within we should be as it were all Sea in sorrow for the most desperate breaches which ever Satan imagined and man made We had a Kingdom as great as those who had more compass In those things which are not great by bulk the goodness is the greatness as his rule is And this Nation was great by some kindes of goodness not by quantity Had it been but of indifferent credit and name it had not been envyed had it not been envyed it had missed these calamities When Excellency goes before Envy is like to go behinde to trip up the heels Sin hath deserved it but envy and covetousness of our own hath done it undone it If ever laughter was madness as the wise man saith then certainly now when we seem all to have lost our reason After the body of the Nation had lost so much bloud then to take off the Head what is it when ever so done by whom Can it be said to be done by two whereof one would be next to Christ the other to Jesus One would have it to be done according to their principle the other in form of justice according to their hypocrisie Where lived he who wished all had but one neck that he might be but once cruel And when but then did all lie under one head Head of the Church and of the Common-wealth could not stand together The head is taken from our Master so then our Master is taken from our head and as he said We are rather without a Master then in liberty unless to weep if even this Was not the punishment ours for we were beheaded And what is left in the body but a few equivocal spirits The breath of our nosthrils is taken away and how then do we live It is necessary said he to put unity before all multitude but we have preferred a multitude and when many are put before one what do they stand for Surely we are in a vertiginous disposition and our feet are where our head was and we think we are in England when we are out of the Kingdom Beelzebub hath now found out being the Prince of flies such flies as the Roman Eagle will catch And he hath found out a way to gratifie the Italian with such servants as will make their own liveries with home-made cloth I would the servant of servants had that foot in the grave which was wont to be kissed but I am afraid he hath set that foot on our ground Indeed we seem to drive him out as some do drive out beasts out of the corn when they drive them more in and they cry him down as those who mingle with the Hue that they may not be discovered But this object seems to exceed our faculty and we cannot almost think of it without sinking by the weight of it into sorrow without a bottom and without hope For those that are dead we sorrow not without hope in obedience to the precept 1 Thes 4.13 for they shall have a glorious Resurrection but for them who are living we sorrow without hope for there is little hope of a resurrection from this condition unless we hope in him that quickeneth the dead and maketh those things which are not as though they were We have in our selves the sentence of death as the Apostle there in another sense In our selves what have we to make us think that we are not condemned to uttter ruine when we think of all our enemies and all our sins which are yet whole in us What is there to be broken so soon as our hearts And what is there which is not broken but our hearts What vengeance may that Nation look for which by unamendment yea greater iniquities requireth more punishment or if it be spared without contrition even that may be the greatest punishment Nolo hanc misericordiam Domine said the devout man Lord let me have none of that mercy And therefore all the comfort is that we are yet punished that all the dose of the purge is not yet taken There is no doubt but we are weary of our punishments but we should be more weary of our sins and until we be more weary of our sins it is a favour not to be eased of our strokes and burthen of adversities We should have been weary of our sins before the rod came but I would we were weary of them now If any of our sins be not now committed are they yet mortified It may be some of them do not come abroad in the exercise but they keep close at home in the mind And that which locks them in is security We are like men in sleep upon the top of a mast when the windes blow and the waves roar and the Ship reels on this side and on that side and the Pilot thrown over and yet every one scuffling for the goods and every one will handle the rudder And yet we are fools and enemies if we do not like this condition How much do we suffer because we will not be deceived Have we not cause to mourn for these things have we not cause to mourn that we cannot mourn as we should have we not cause to mourn that we cannot mourn that we cannot mourn and so make our mournings infiinte What can we think of in the land which will keep us from bleeding to death in tears had we so serious apprehensions of things as their nature and circumstances do require Or if we had not matter enough within our own Territories for grief we might enlarge our selves and expatiate into the whole world For every Christian is Oecumenical and hath a care of the whole world and if he be right he doth grieve that the world hath so much work of repentance to do and yet hath so little time and that there are so many contrefait Christians who if they mend not must go soon from the white Devil to the black And what is there yet more deserving to be washed with this briny water then this that when sins and errors do so much every where abound
of person or parts or texts or expressions but be ready to hear what the Lord will speak by him He that hath a desire to chuse his Embassadour is to be suspected that he hath a minde to chuse the message too Take heed unless thou canst chuse whether thou wouldst be saved But when must we hear when others may preach in season out of season Be instant or insist in it or urge the word in season out of season 2 Tim. 4.2 which by some is to be understood proverbially that he should never give over this work or may be understood disjunctively as Isid Clarius notes namely thus in season if it may be if not for such a business out of season To be sure the command intends frequency of Preaching and consequently frequency of hearing And yet diligence in mens outward calling is to be considered as such a duty that if we be not able conveniently to be at Church on the week day in regard of trade and family we may conclude it not fit to leave the particular calling upon that account And the reason is because if the fourth Commandement be moral as they account it we are under a Commandement of working six days but we are not under a Commandement of hearing so often as there be a Sermon on the week day and therefore that which is negative cannot prejudice that which is positive And if there were a command for it yet it were reducible unto a ceremonial law which gives way to morals in a competition according to the rule I will have mercy and not sacrifice And therefore even upon the Sabbath as our Saviour said it was lawful to do good to heal and so to shew mercy And we doubt it not to be a duty even in time of publique Service to leave the Church to quench a fire or to be helpful to any in a necessity If thou beest therefore a Christian as thou wouldst be reckoned by the love of the Word remember to provide for thy family lest thou deny the faith and be worse then an Infidel To the third question somewhat is to be said besides what hath been said We touched formerly the duty of hearing Ministers as they were compared with Ministers And we thought it not arbitrary to us whether we will hear those which are appointed to us although they are not so excellent as others but now we compare Ministers with those who are by a very long prescription even from Ignatius's time called Laiques or Lay-men and the question is whether we should hear Lay-men preaching This is a question of the season but this is not necessary for me to determin It is enough here that it is no question whether we should hear Ministers I think also by their own confession then if others were wise to make sure of their duty they would hear Ministers and not them because there is no doubt of the one but there is as great doubt of the other or if you will let it be out of doubt in the negative State the case and take it That it is no act of piety for any of the people to hear them is plain upon their own principles at least most of them who are most sober because they say they do not preach authoritatively and if not authoritatively then not by any command If not by any command then it is no act of piety for them to preach or if it be an act of piety without any command then it is a will-worship which they so much impute to the Church of England But then the question will be whether it be lawful to hear them This may be also resolved by their own axiomes for if they say that nothing is to be done in the Worship of God which is their supposition against the Ceremonies without his command then this also is not to be done upon the same reason because they are not commanded it but they do it as an action of a free spirit and not of supererogation but perfection This is but a perstriction of the irregular practise of those who undertake to preach before they know the text and therefore are not like to understand what they say of what Our Saviour in the Revel 1.8 calleth himself the Alpha and Omega Is it fit that those should preach the Gospel who have not once read the Alphabet and know not one letter of Greek from the first to the last If they preach by the Spirit then let them speak languages as the Apostles by the Spirit and if they prophecy by the Spirit let them pretend revelation not gifts If he pretends revelation let him go to those who do not acknowledg the Scripture and confirm the truth of his revelation by miracles To be short he whom thou goest to hear being not a Mìnister is either ignorant or not If he be ignorant why dost thou hear him If he be not ignorant but speaks as a Clerk suspect him not to be a private man that follows Christ but a private one that followeth Jesus Such come up under the expectation of Lay-men to undermine the Ministery and the Church This the people will not see lest they should see their infelicity at the best of being helpers hereunto Lest they should seem to have been deceived they will be deceived further So at the end we may fear the accomplishment of that former saying If ever Popery comes into England the Puritane will bring it in If any one on the behalf of the gifted brethren will make a scruple of the authority of those to be Ministers who are bred Scholars and in orders it will give occasion to make use of such a kinde of answer as our Saviour did make when he was asked by what authority he did those things Mat. 21.25 He returns them a question The Baptism of John was it from heaven or of men and they debated amongst themselves saying If we shall say from heaven he will say unto us Why do ye not then believe him if we shall say from men we fear the multitude for all hold John for a Prophet So let me ask the people The Preaching of these private men is it from heaven or of men If of men why do you hear them if from heaven where is their Commission and why do they not baptize so John did and so the Apostles who were sent by Christ in the end of St. Matthew And as for the Preaching of those who are Scholars ordained is it from heaven or of men If from men why do you hear them at all for it is no Ordinance if from heaven why do you hear any other Hear Christ He that heareth you heaveth me You whom he had sent which excludes those whom he had not sent that which he said to them he did not say to all for why then said he it to them after he had called them and sent them So St. Paul How shall they preach except they be sent Rom. 10.15 Hear then but