Church in those days did baptise made profession of Christian belief and undertook to live accordingly Neither do I think it a matter easy for any man to prove that ever baptism did use to be administred without interrogatories of these two kinds Whereunto S. Peter as it may be thought alluding hath said that the baptism which saveth us is not as legal purfications were a cleansing of the flesh from outward impurity but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an interrogative trial of a good conscience towards God S. 63. xvxvii Apoc. 7. 3. In the forehead nothing more plain to be seen than the fear of contumely and disgrace For which cause the scripture as with great probabilitie it may be thought describeth them marked of God in the forehead whom his mercy hath undertaken to keep from final confusion and shame Not that God doth set any corporal mark on his chosen but to note that he giveth his elect security of preservation from reproach the fear whereof doth use to show it self in that part S. 65. xxxviii Mar. 14. 22. Let our Lords Apostle be his interpreter my body the communion of my body my blood the communion of my blood 1 Cor. 10. 16. Is there any thing more expedite clear and easy than that as Christ is termed our life because through him we obtain life so the parts of this sacrament are his body and blood for that they are so to us who receiving them receive that by them which they are termed S. 67. xxxix Io. 6. 63. When some did conceive amiss of eating his flesh our Saviour to abate that error in them gave them directly to understand how his flesh so eaten would profit them nothing because the words which he spake were spirit that is to say they had a reference to a mystical participation which mystical participation giveth life Ib. xl Phil. 3. 11. Our general consolation departing this life is the hope of that glorious and blessed resurrection which the Apostle St. Paul nameth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to note that as all men shall have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and be raised again from the dead so the just shall be taken up and exalted above the rest whom the power of God doth but raise and not exalt S. 68. xli Exod. 3. 5. If all either places or times were in respect of God alike wherefore was it said unto Moses by particular designation This very place wherein thou standest is holy ground Why doth the prophet David choose out of all the days of the year but one whereof he speaketh by way of principal admiration This is the day which the Lord hath made Psal 118. 24. No doubt as Gods extraordinary presence hath hallowed and sanctified certain places so they are his extraordinary works that have truly and worthily advanced certain times for which cause they ought to be with all men that honour God more holy than other days S. 69. xlii Esa. 1. 13. For as much as the Jews who alone knew the way how to magnifie God aright did commonly as appeared by their wicked lives more of custom and for fashions sake execute the services of their religion than with hearty and true devotion which God especially requireth he therefore protesteth against their Sabbaths and solemn days as being therewith much offended S. 70. xliii Gal. 4. 10. St. Paul although it were not his purpose to favour invectives against the special sanctification of days and times to the service of God and the honour of Jesus Christ doth notwithstanding bend his forces against that opinion which imposed on the Gentiles the yoke of Jewish legal observations as if the whole world ought for ever and that upon pain of condemnation to keep and observe the same such as in this perswasion hallowed those Iewish Sabbaths the Apostle sharply reproveth saying Ye observe days and months and times and years I am in fear of you lest I have bestowed upon you labour in vain ib. xliv Rom. 14. 17. Albeit concerning Iewish abstinence from certain kinds of meats as beng unclean the Apostle doth teach that the kingdom of heaven is not meat nor drink he derogates not from that abstinence whereby we either interrupt or otherwise abridge the care of our bodily sustenance to shew by this kind of outward exercise the serious intention of our minds fixed on heavenlier and better desires the earnest hunger and thirst whereof depriveth the body of those usual contentments which otherwise are not denyed unto it S. 72. xlv Dan. 10. 2 3. When men fasted it was not always after one and the same sort but either by depriving themselves wholly of all food during the time that their fasts continued or by abating both the quantity and kind of diet We have of the one a plain example in the Ninivites fasting and as plain a precedent for the other in the prophet Daniel I was saith he in heaviness for three weeks of days I ate no pleasant bread neither tasted flesh nor wine ib. xlvi Mat. 6. 4. Our corrupt inclination well considered there is cause why our Saviour should account them happiest that do most mourn and why Salomon might judge it better to frequent mourning than feasting houses Eccles. 7. 4. not better simply and in it self for then would nature that way incline but in regard of us and our common weakness better ib. xlvii Pro. 30. 8. By reason of mans imbecillity and proneness to elation of mind too high a flow of prosperity is dangerous too low an ebb again as dangerous for that the vertue of patience is rare and the hand of necessity stronger than ordinary virtue is able to withstand Salomons discreet and moderate desire we all know give me O Lord neither riches nor poverty xlviii Io. 20. 22. The Holy Ghost may be used to signifie not the person alone but the gifts of the holy Ghost and vve knovv that spiritual gifts are not only habilities to do things miraculous as to speak vvith tongues which never were taught us to cure diseases without art and such like but also that the very authority and power which is given men in the Church to be Ministers of holy things this is contained within the number of those gifts whereof the Holy Ghost is author therefore he which giveth this power may say without absurdity or folly receive the Holy Ghost such power as the Spirit of Christ hath endued his Church withal such power as neither prince nor potentate King nor Caesar on earth can give S. 77. xlix Esa. 8. 6. The Prophet Isaiah receiving his message at the hands of God and his charge by heavenly vision heard the voice of the Lord saying whom shall I send Who shall go for us whereunto he recordeth his own answer then I said here Lord I am send me Which in effect is the Rule Canon whereby touching this point the very order of the Church is framed The appointment of times for solemn ordination is but the publick demand of the Church in the name of the Lord himself whom shall I send who shall go for us The confluence of men whose inclinations are bent that way is but the answer thereunto whereby the labours of sundry being offered the Church hath freedom to take whom her Agents in such case think meet and requisite S. 77. l. Towards the ministery what doth the blessed Apostle else but encourage saying he which desireth it is desirous of a good work What doth he else by such sentences but stir kindle and inflame ambition if I may term that desire ambition which coveteth more to testify love by painfulness in Gods service than to reap any other benefit although of the very honour it self and of other emoluments annexed to such labours for more encouragement of mans industry we are not so to conceive neither as if no affection could be cast towards them without offence Ib. li. Revel 4. 4. A Presbyter according to the proper meaning of the new testament is he unto whom our Saviour Christ hath communicated the power of spiritual procreation Out of twelve patriarchs issued the whole multitude of Israel according to the flesh And according to the mystery of heavenly birth our Lords Apostles we all acknowledge to be the patriarchs of his whole Church St. John therefore beheld sitting abâ—ut the throne of God in heaven four and twenty presbyters the one half Fathers of the old the other of the new Testament S. 78. lii Act. 5. 4. It seemeth in these days a question altogether vain and superfluous whether Tithes be a matter of divine right because howsoever at the first it might have been thought doubtful our case is clearly the same now with theirs unto whom St. Peter sometimes spake saying While it was whole it was whole thine When our Tithes might have probably seemed our own we had colour of liberty to use them as we our selves saw good but having made them his whose they are let us be warned by other mens example what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wash or clip that coin which hath on it the mark of God S. 79. The stile of ancient Graunts and Chartersis We have given unto God both for us and our heirs for ever ib. liii Tit. 1. 5. Act. 14. 23. Other distinction of Churches there doth not appear any in the Apostles writings save only according to those Cities wherein they planted the Gospel of Christ and erected Ecclesiastical Colledges Wherefore to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every City and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every Church do in them signifie the same thing S. 80. liv 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright doth noâ—e in the Apostles writings soundness of doctrin only and in meaning standeth opposite to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the broaching of new opinions against that which is received For questionless the first things delivered to the Church of Christ were pure and sincere truth Which whosoever did afterwards oppugn could not choose but divide the Church into two moieties in which division such as taught what was first believed held the truer part the contrary side in that they were teachers of novelty erred S. 81. FINIS
JUDICIOUS HOOKER'S ILLUSTRATIONS OF Holy Scripture In His Ecclesiastical Policy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON Printed for the Collector MDCLXXV Mr. Hooker said The Scripture was not writ to beget pride and disputations and opposition to Government but humility and obedience and peace and piety in mankind To the Reverend Dr. FRAMTON Dean of Gloucester Good Mr. Dean ACcording to my promise I have now sent you these Sheets and have taken leave to adorn them with your name to gain them Recommendation to the Readers especially to the loving and beloved Citizens Perchance this taste of Hooker will invite the more ingenious â—ort to study that incomparable Book of his in defence of our church-laws and Liturgy which after all the more eager writings of our time might serve to compose dissentions and make up our breaches This little piece will be able by Gods Grace to make some impression besides oâ—her good effects of Meekness and Obedience upon every serious and impartial peruser Which â—o do is the end of this little adventure and â—ithal to shew my self Honour'd Sir Your true Servant Cl. Barksdale JVDICIOVS HOOKER'S ILLUSTRATIONS OF Holy Scripture In the PREFACE i Jam. 2. 1. LEt not the Faith which ye have in our Lord Jesus Christ be blemished with partialitie regard not who it is which speaketh but weigh only what is spoken Think not that ye read the words of one who bendeth himself as an Adversary against the truth which ye have already embraced but the words of one who desireth even to embrace together with you the self same truth if it be the truth S. I. ii Rom. 14. 5. Whatsoever we do if our own secret Judgment consent not unto it as fit and good to be done the doing of it to us is sin although the thing it self be allowable St. Paul's rule therefore generally is Let every man in his own mind be fully perswaded of that thing which he either alloweth or doth S. 3. iii. Mat. 2. 7. If the understanding power or faculty of the soul be like unto bodily sight not of equal sharpness in all what can be more convenient than that even as the dark-sighted man is directed by the clear about thing Visible so likewise in matters of deeper discourse the wise in heart do shew the simple where his way lyeth In our doubtful cases of Law what man is there who seeth not how requisite it is that professors of skill in that faculty be our directors so it is in all other kinds of knowledge And even in Divine likewise the Lord hath himself appointed that the Priests lips should preserve knowledge and that other men should seek the truth at his mouth because he is the Messenger of the Lord of Hosts S. 3. iv 1 Ioh. 4. 1. Dearly beloved Give not credit unto every Spirit There are but two ways whereby the Spirit leadeth men into all truth the one extraordinary the other common the one belonging but unto some few the other extending it self unto all that are of God the one that which we call by special Divine excellency Revelation the other Reason S. 3. v. Phil. 4. 12. Were it for the Glory of God and the good of his Church indeed that the Clergy should be left even as bare as the Apostles when they had neither staff nor scrip that God which should lay upon them the condition of his Apostles would I hope endue them with the self same affection which was in that Holy Apostle whose words concerning his own right vertuous contentment of heart As well how to want as how to abound are a most fit Episcopal Empress vi Rom 3. 17. The way of peace they have not known Ways of peaceable conclusion there are but these two certain the one a Sentence of judicial division given by Authority thereto appointed within our selves the other the like kind of Sentence given by a more universal Authority The former of which two ways God himself in the Law prescribeth Deut. 17. 8. and his Spirit it was which directed the very first Christian Churches in the World to use the latter Act. 15. S. 6. vii Iob 39. 37. Amongst so many so huge volums as the infinite pains of St. Augustine hath brought forth what one hath gotten him greater love commendation and honor than the Book wherein he carefully collecteth his own oversights and sincerely condemneth them Many Speeches there are of Iob's whereby his Wisdom and other vertues may appear but the glory of an ingenuous mind he hath purchased by these words only Behold I will lay mine hand on my mouth I have spoken once yet will I not therefore maintain an argument yea twice howbeit for that cause farther I will not proceed S. 9. In Book I. i. Gen. 2. 18. God worketh nothing without cause All those things which are done by him have some end for which they are done and the end for which they are done is a reason of his will to do them His will had not enclined to create woman but that he saw it could not be well if she were not created Non est bonum it is not good man should be alone Therefore let us make an Helper for him That and nothing else is done by God which to leave undone were not good S. 2. ii Prov. 16. 4. The Lord hath made all things for his own sake Not that any thing is made to be beneficial unto him but all things for him to shew Beneficence and Grace in them S. 2. iii. Eph. 1. 11. They are who think that of the Will of God to do this or that there is no reason besides his Will Many times no reason known to us but that there is no reason thereof I judge it most unreasonable to imagin in as much as he worketh all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Not only according to his own Will but the counsel of his own will And whatsoever is done with Counsel or wise Resolution hath of necessity some reason why it should be done Albeit that reason be to us in some things so secret that it forceth the Wit of man to stand as the blessed Apostle himself doth amazed thereat Rom. 11. 33. O the depth of the riches both of the Wisdom and Knowledge of God! How unsearchable are his judgments c. ib. iv Heb. 6. 17. Concerning the Counsel of God the same with that Law of God whereby he worketh all things whereof he is the Cause and Author the Apostle termeth it a thing unchangeable Nor is the freedom of the Will of God any whit abated let or hindred by means of this because the imposition of this Law upon himself is his own free and voluntary act ib. v. Gen. 1. Moses in describing the Work of Creation attributeth speech unto God God said Let there be light Let there be a Firmament c. It was not only the intent of Moses to signifie the infinite greatness of Gods power by the easieness of his accomplishing such
effects without Travel Pain or Labour But his commanding those things to be which are and to be in such sort as they are to keep that tenure and course which they do importeth the establishment of Natures Law S. 3. vi Mat. 6. 10. Touching Angels which are Spirits immaterial and intellectual the glorious Inhabitants of those sacred palaces where nothing but Light and blessed Immortalitie for ever dwell as in number and order they are huge mighty and royal Armies so likewise in perfection of Obedience to that Law which the Highest whom they adore love and imitate hath imposed upon them such Observants they are thereof that our Saviour himself being to set down the perfect Idea of that which we are to pray and wish for on earth did not teach to pray or wish for more than only that here it might be with us as with them it is in Heaven vii Deut 13. 19 Goodness is seen with the Eye of the Understanding and the light of that Eye is Reason So that two principal Fountains there are of humane Action Knowledge and Will Which will in things tending towards any end is termed Choice Concernâ—ng Knowledge behold saith Moses I have set before you this day Good and Evil Life and Death Concerning Will he addeth immediately choose Life that is to say the things that tend unto Life them choose S. 7. viii Rom. 2. 14. The Apostle St. Paul having speech concerning the Heathens saith of them They are a Law unto themselves His meaning is that by force of the light of reason wherewith God illuminateth every one which cometh into the World men being enabled to know Truth from Falshood and Good from Evil do thereby learn in many things what the Will of God is Which Will himself not revealing by any extraordinary means unto them but they by Natural Discourse attaining the knowledge thereof seem the Makers of those Laws vvhich indeed are his and they but only the Finders of them out S. 8. ix 2 Cor. 4. 17. Small difficulties when exceeding great good is sure to ensue and on the other side momentany benefits when the hurt which they draw after them is unspeakable are not at all to be respected Upon this infallible ground the Apostle enjoyneth patience to himself The present lightness of our Affliction worketh unto us even with abundance upon abundance an eternal weight of Glory while we look not c. Therefore Christianity to be embraced whatsoever Calamities in those times it was accompanied withal ib. x. Mat 22. 38. Thou shalt love the Lord thy God with all thy Heart c. This is the first and great Commandement saith our Saviour and the next is like unto it He meaneth in amplitude and largeness in as much as it is the Root out of which all Laws of Duty to Men-ward have grown as out of the former all Offices of Religion towards God ib. xi 2 Pet. 2. 5. We all make complaint of the iniquity of our times not unjustly for the dayes are evil But compare them with those times wherein there were no civil Societies with those times wherein there was as yet no manner of publick Regiment established with those times wherein there were not above eight persons righteous living upon the face of the earth and we have surely good cause to think that God hath blessed us exceedingly and hath made us behold most happy dayes S. 10. xii Joh. 6 29. The way of supernatural Duty which God hath prescribed to us our Saviour in the Gospel of St. Iohn doth note terming it by an excellency the Work of God This is the Work of God that ye believe in him whom he hath sent Not that God doth require nothing unto Happiness at the hands of men saving only a naked belief for Hope and Charity we may not exclude but that without belief all other things are as nothing S. 11. xiii Ioh. 20. 31. The main drift of the whole New Testament is that which St. Iohn setteth down as the purpose of his own History These things are written that ye might believe that Iesus is Christ the Son of God and that in believing ye might have life through his Namâ— The drift of the old that which the Apostle mentioneth to Timothy 2 Tim. 3. 15. The holy Scripturees are able to make thee Wise unto Salvation So that the general end both of old and new is one The difference between them consisting in this that the old did make wise by teaching Salvation through Christ that should come the New by teaching that Christ the Saviour is come and that Jesus whom the Iews did crucifie and whom God did raise again from the dead is He. When the Apostle therefore affirmed unto Timothy that the Old was able to make him Wise unto Salvation it was not his meaning that the Old alone can do this unto us which live since the publication of the New For he speaketh with presupposal of the Doctrine of Christ known also unto Timothy And he addeth Through the Faith which is in Christ. 14. xiv Apoc. 14 6. St. Iohn peculiarly terms the Doctrine that teacheth Salvation by Jesus Christ Evangelium aeternum an eternal Gospel because there can be no reason wherefore the publishing thereof should be taken away and any other instead of it proclaimed as long as the World doth continue Whereas the whole Law of Rites and Ceremonies although delivered with so great solemnity is notwithstanding clean abrogated in as much as it had but temporary cause of God's ordaining of it 15. xv Rom. 13. 1. Let every soul be subject to the higher powers The publick power of all Societies is above ever Soul contained in the same Societies And the principal use of that power is to give Laws unto all that are under it Which Laws in such case we must obey unless there be reason shewed which may necessarily enforce that the Law of Reason or of God doth enjoyn the contrary Because except our own private and but probable Resolutions be by the Law of publick Determinations over-ruled we take away all possibility of sociable Life in the World 16. xvi Act. 15 20. As mens private fancies must give place to the higher Judgment of that Church which is in Authority a Mother over them So the very actions of whole Churches have in regard of Commerce and Fellowship with other Churches been subject to Law the contrary unto which had else been thought more convenient for them to observe as by that order Act. 15. of abstinence from strangled and bloud may appear an order grounded upon that Fellowship which the Churches of the Gentiles had with the Iews ib. In Book II. i. 2 Tim. 3. 16. The whole Scripture is given-that the man of God may be absolute being made perfect unto all good works He meaneth all and only those good Works which belong unto us as we are men of God and which unto Salvation are necessary Or if we understand by men of God
as the rest of the Apostles were unless Gods miracles had strengthned both the one and the others Doctrine yet unto our habilitie both of teaching and learning the truth of Christ as we are but meer Christian men it is not a little which the wisdome of man may add ib. vii 1 Cor. 10. 15. The whole drift of the Scripture of God what is it but only to teach Theolgy Theology what is it but the science of things Divine What science can be attained unto without the help of Natural Discourse and Reason Iudge you of that which I speak saith the Apostle In vain it were to speak anâ— thing of God but that by reason men are able somewhat to judge of that they hear and by Discourse to discern how consonant it is to Truth Scripture indeed teacheth things above Nature things which our reason by it it self could not reach unto yet those things also we believe knowing by reason that the Scripture is the word of God ib. viii Acts 26. 22. King Agrippa believest thou the Prophets I know thou dost The question is how the Books of the Prophets came to be credited of King Agrippa For what with him did authorize the Prophets the like with us doth cause the rest of the Scripture of God to be of credit And by experience we all know that the first outward Motive leading men so to esteem of the Scripture is the Authority of Gods Church For when we know the whole Church of God hath that Opinion of the Scripture we judge it even at the first an impudent thing for any man bred and brought up in the Church to be of a contrary mind without cause Afterwards the more we bestow our Labour in Reading or Hearing the Mysteries thereof the more we find that the thing it self doth answer our received Opinion concerning it So that the former inducement prevailing somewhat with us before doth now much more prevail when the very thing hath ministred further reason ib. ix Acts 15. 28. To the Holy Ghost and to us it hath seemed good Which stile they did not use as matching themselves in power with the Holy Ghost but as testifying the Holy Ghost to be the Author and themselves but only utterers of that Decree S. 10. Notwithstanding as the Law of Ceremonies delivered unto the Iewes so this very Law which the Gentiles received from the Mouth of the Holy Ghost is in like respect abrogated by decease of the end for which it was given ib. x. 1 Tim. 6 14. The Apostle St. Paul doth fearfully charge Timothy to keep what was commanded him safe and sound In Scripture we grant every one mans Lesson to be the common instruction of all men so far forth as their Cases are alike and that religiously to keep the Apostles Commandements in whatsoever they may concern us we all stand bound But touching that Commandement which Timothy was charged with we swarve undoubtedly from the Apostles precise meaning if we extend it so largely that the Arms thereof shall reach unto all things which were commanded him by the Apostle The very words themselves do restrain themselves unto some on especial Commandement among many even that which by the same Apostle in the same manner is urged 2 Tim. 4. 1. I charge thee preach the Word S. 11. xi Rom. 11. 33. In matters which concern the actions of God the most dutiful way on our part is to search what God hath done and with Meekness to admire that rather than to dispute what he in congruity of reason ought to do Otherwise we exceed our bounds who and where we are we forget and therefore needful it is that our Pride in such cases be controll'd and our Disputes beaten back with those demands of the blessed Apostle How unsearchable are his judgments and his ways past finding out VVho hath known the mind of the Lord or who was his Counsellor ib. In Book IV. i. 2 Chr. 1. 5. THe House which I build is great and wonderful for great is our God above all Gods Whereby it clearly appeareth that the Orders of the Church of God may be acceptable unto him as well being framed sutable to the greatness and dignity of later as when they keep the reverend simplicity of ancienter times S. 2. ii Acts 15. 28. And from Fornication We cannot with reason think that as the former two are positive so like wise this being meant as the Apostle doth otherwise usually understand it But very Marriage within a number of degrees being not only by the Law of Moses but also by the Law of the Sons of Noah for so they took it an unlawful Discovery of Nakedness by unlawful Marriages such as Moses in the Law reckoneth up I think iâ— for mine own part more probable to have been meant in the words of that Canon than Fornication according to the course of the Law of Nature St. Paul himself doth term incestuous Marriage Fornication If any do rather think that the Christian Gentiles themselves through the loose and corrupt custome of these times took simple fornication for no sin and were in that respect offensive unto believing Iews which by the Law had been better taught our proposing of another conjecture is unto theirs no prejudice S. 11. iii. The common conceit of the vulgar sort is whensoever they see any thing they mislike and are angry at to think that every such thing is scandalous and that themselves in this case are the men concerning whom our Saviour spake in so fearful a manner saying Mat. 18. 6. Whosoever shall scandalize or offend any one of those little ones which believe in me that is as they construe it whosoever shall anger the meanest and simplest Artizan which carrieth a good mind by not removing out of the Church such rites and ceremonies as displease him better he were drowned in the bottom of the Sea But hard were the case of the Church of Christ if this were to scandalize Men are scandalized when they are moved led and provoked unto sin At good things evil men may take occasion to do evil and so Christ himself was a rock of offence in Israel they taking occasion at his poor estate and at the ignominy of his Cross to think him unworthy the name of that great and glorious Messias whom the propheâ—s describe in such ample and stately terms S. 12. iv Rom. 14. 20. All things are clean all meats are lawful but evil unto that man that eateth offâ—nsively But their use of meats was not like unto ours of ceremonies that being a matter of private action in common life where every man was free to order that which himself did but this a publick constitution for the ordering of the Church and we are not to look that the Church should change her publick Lavvs and ordinances made according to that which is judged ordinarily and commonly fittest for the whole although it chance that for some particular men the same be found
Gods Ministers there is not required in them an universal skill of every good Work or Way but an Habilitie to teach whatsoever men are bound to do that they may be saved And with this kind of knowledge the Scripture sufficeth to furnish them as touching matter S. 1. ii 1 Tim. 4. Every creature of God is good and nothing to berefused if it be received with thanksgiving because it is sanctified by the word of God and Prayer The Gospel by not making many things unclean as the Law did hath sanctified those things generally to all which particularly each man unto himself must sanctifie by a reverent and Holy use Which will not serve their purpose who have imagined the word in such sort to sanctifie all things that neither food can be tasted nor rayment put on nor in the World any thing done but this deed must needs be sin in them which do not first know it appointed unto them by Scripture before they do it S. 3. iii. Rom. 14. 23. Whatsoever is not of Faith is sin So Paul doth mean nothing else by Faith here but only a full perswasion that that which we do is well done against which kind of Faith or perswasion as St. Paul doth count it sin to enterprise any thing so likewise some of the very Heathen have taught as Tully that nothing ought to be done whereof thou doubtest whether it be right or wrong iv 1 Cor. 6. 12. What things God doth neither command nor forbid the same he permitteth with approbation either to be done or left undone All things are lawful unto me saith the Apostle speaking as it seemeth in the person of the Christian Gentile for maintenance of liberty in things indifferent whereunto his answer is that nevertheless All things are not expedient in things indifferent there is a choice they are not always equally expedient What light shall shew us the convenience which one hath above another but the Judgment of discretion ib. v. 1 Chron. 17. 4. Thou shalt not build me an House to dwell in To think that David did evil in determining to build God a Temple because there was in Scripture no commandment that he should build it were very injuriâ—us the purpose of his heart was Religious and Godly the act most worthy of honor and renovvn neither could Nathan chuse but admire his vertuous intent exhort him to go forvvard and beseech God to prosper him therein But God savv the endless troubles vvhich David should be subject unto during the vvhole time of his Regiment and therefore gave charge to defer so good a vvork till the days of tranquillity and peace vvherein it might vvithout interruption be performed David supposed it could not stand vvith the duty vvhich he ovved to God to set himself in an House of Cedar Trees and to behold the Ark of the Lords Covenant unsetled This opinion the Lord abateth by causing Nathan to shevv him plainly that it should be no more imputed unto him for a fault than it had been unto the Judges of Israel before him his case being the same which theirs vvas their times not more unquiet than his not more unfit for such an action S. 6. In Book III. i. Eph. 2. 16. All Christians make but one body The unity of which visible body and Church of Christ consisteth in that uniformity which all several persons thereunto belonging have by reason of that one Lord whose Servants they all profess themselves that one Faith which they all acknowledge that one baptisme wherewith they are all initiated Christians by external profession they are all whose Mark of Recognisance hath in it those things which we have mentioned yea although they be impious Idolaters wicked Hereticks persons Excommunicable yea and cast out for notorious improbity S. 1. ii 1 Cor. 7. 8. To be commanded in the Word and grounded upon the Word are not all one If when a man may live in the state of Matrimon seeking that good thereby which Nature principally desireth he make rather choice of a contrary life in regard of St. Pauls judgment that which he doth is manifestly grounded upon the Word of God yet not commanded in his Word because without breach of any Commandement he might do otherwise S. 8. iii 1 Cor. 2. 14. The natural man perceiveth not the things of the Spirit of God Those properties of God and those Duties of men towards him which may be conceived by attentive consideration of Heaven and Earth we know that of meer Natural men the Apostle testifieth how they know both God and the Law of God Rom. 1. Other things of God there be as the suffering and rising of Christ from the dead which are neither so found nor though they be shewed can ever be approved without the special operation of Gods good Grace and Spirit As Grace hath use of Nature so we hold that Nature hath need of Grace ib. iv Col. 2. 8. Philosophy we are warned to take heed of Not that Philosophy which is true and sound knowledge attained by natural Discourse of Reason but that Philosophy which to bolster Heresie or Errour casteth a fraudulent shew of Reason upon things which are indeed unreasonable and by that means as by a stratagem spoileth the simple vvhich are not able to vvithstand such cunning The vvay not to be inveagled by them that are so guileful through skill is throughly to be instructed in that vvhich maketh skilful against guile and to be armed vvith that true and sincere Philosophy vvhich doth teach against that Deceitful and Vain vvhich spoileth ib. v. 1 Cor. 1. 19. I will destroy the Wisdom of the Wise c. There are that bear tho Title of vvise men and Scribes and great Disputers of the World and are nothing indeed less than what in shew they most appear These being wholly addicted unto their own Wills use their Wit their Learning and all the Wisdom they have to maintain that which their obstinate Hearts are delighted with esteeming in the phranâ—ique Errour of their minds the greatest madness in the World to be Wisdom and the highest Wisdom Foolishness Such were both Iewes and Grecians which professed the one sort a Legal and the other Secular skill neither enduring to be taught the Mystery of Christ unto the Glory of whose most blessed Name whoso study to use both their Reason and all other Gifts as well which Nature as which Grace hath indued them with let them never doubt but that the same God who is to destroy and confound utterly that Wisdom falsly so named in others doth make reckoning of them as of true Scribes Scribes by Wisdom instructed to the Kingdom of Heaven ib. vi 1 Cor. 2. 4. My preaching hath not been in the perswasive speeches of humane Wisdome As Calling from men may authorize us to teach although it could not authorize St. Paul to teach as other Apostles did so although the Wisdom of man had not been sufficient to enable him such a Teacher