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
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
inconvenient especially when there may be other remedy also against the sores of particular in conveniences ib. v. 1 Cor. 14. 36. Haih the word of God gone out from you or hath it lighted on you alone Wherein he teacheth the Church of Corinth to know that there was no such great odds between them and the rest of their brethren that they should think themselves to be gold and the rest to be buâ— copper Men instructed in the knowledge of Iesus Christ there both were before you and are besides you in the world ye neither are the fountain from which first nor yet the river into which alone the word hath flowed S. 13. In Book V. i. Ps 1. 3. IT hath been set down as an axiom of good experience that all things religiously taken in hand are prosperously endâ—d because whether men in the end have that which religion did allow them to desire or that which it teacheth them contentedly to suffer they are in neither event unfortunate S. 1. ii 1. Chr. 29. 17. David was a man after Gods own heart so termed because his affection was hearty towards God Beholding the like disposition in them which lived under him it was his prayer to Amighty God O keep this for ever in the purpose and thoughts of this people For to forsake the true God of heaven is to fall into all such evils upon the face of the earth as men either destitute of grace divine may commit or unprotected from above endure ib. iii. Dan. 3. 29. In zeal to the glory of God Babylon hath excelled Sion We want that Decree of Nebuchodonosor the fury of this wicked brood hath the reins too much at liberty their tongues walk at large they spitvenome of their poysoned Hearts breaketh ouâ— to the annoyance of others what their untamed Lust suggesteth the same their licentious Mouths do every where set abroach With our contentions their irreligious humour also is much strengthned S. 2. iv 2 Chron. 2. 5. Signs must resemble the things they signifie If Religion bear the greatest sway in our hearts our outward religious Duties must shew it as far as the Church hath outward hability Duties of Religion performed by whole Societies of men ought to have in them according to our power a sensible excellency correspondent to the Majesty of him whom we worship S. 6. v. Iob 10. 12. Because Wisdom and Youth are seldom joyned in one and the ordinary course of this World is according to Iobs Observation who giveth men Advice to seek wisdom among the Antient and in the length of dayes Understanding therefore if the comparison do stand between man and man which shall hearken unto other sith the Aged for the most part are best experienced least subject unto rash and unadvised passions it hath been ever judged reasonable that their Sentence in matter of Counsel should be better trusted and more relyed upon than other mens S. 7. vi Eccles. 4. 9. That which the Church by her Ecclesiastical Authority shall probably think and define to be true and good must in congruity of reason over-rule all other inferiour Judgments whatsoever To them which ask why we thus hang our Judgments on the Churches Sleeves I answer with Salomon because two are better than one The bare consent of the whole Church should it self in these things stop their Mouths who living under it dare presume to bark against it S. 8. vii Act. 27. 38. The casting away of things profitable for the sustinence of mans Life is an unthankful Abuse of the Fruits of Gods good providence towards Mankind Which Consideration for all that did not hinder St. Paul from throwing Corn into the Sea when care of saving mens lives made it necessary to lose that which else had been better saved Neither was this to do Evil to the end that Good might come of it For of two such Evils being both not evitable the choice of the less is not evil And Evils must be in our construction judged ineviable if there be no apparent ordinary way to avoid them because where Counsel and Advice bear rule of Gods extraordinary power without extraordinary Warrant we cannot presume viii Mat. 21 13. The Argument which our Saviour useth against Profaners of the Temple he taketh from the use whereunto it was with Solemnity consecrated And as the Prophet Ieremy forbiddeth the carrying of Burthens on the Sabbath because that was a sanctified day So because the Temple was a place sanctified our Lord would not suffer no not the carriage of a Vessel through the Temple Mar. 11. These two Commandments therefore are in the Law conjoyned Ye shall keep my Sabbath and reverence my Sanctuary Lev. 26. S. 12. ix 1 Cor. 11. 22. Out of those the Apostles Words Have ye not Houses to eat and to drink in albeit Temples such as now were not then erected for the Exercise of Christian Religion it hath been nevertheless not absurdly conceived that he teacheth what difference should be made between House and House that what is fit for the dwelling place of God and what for mans Habitation he sheweth he requireth that Christian men at their own home take common Food and in the house of the Lord none but that Food which is Heavenly he instructeth them that as in the one place they use to refresh their Bodies so they may in the other learn to seek the Nourishment of their Souls and as there they sustain temporal Life so here they would learn to make provision for Eternal Christ could not suffer that â—he Temple should serve for a place of Mart â—or the Apostle of Christ that the Church should be made an Inn. ib. x. Act. 28. 11. In the use of those Names whereby we distinguish both dayes and months are we culpable of Superstition because they were who first invented them The sign of Castor and Pollux superstitiously given unto that Ship wherein the Apostle sailed polluteth not the Evangelist's Pen who thereby doth but distinguish that Ship form others S. 13. xi 1 Chron. 29. 14. In our bounteous Expences on Gods house we give unto God a Testimony of our chearful â—ffection which thinketh nothing too dear to be bestowed about the Furniture of his Service and it serveth to the World for a Witness of his Almightiness vvhom vve outvvardly honour vvith the chiefest of outvvard things as being of all things himself incomparably the greatest S. 15. xii Act. 15. 21. The Church as a Witness preacheth Gods meer revealed Truth by reading publickly the sacred Scripture Thus vve maâ— the more boldlier speak being strengthned vvith the Example of so Reverend a Prelate as saith that Moses from the time of antient Generations and Ages long since past had amongst the Cities of the very Genti 〈…〉 them that preached him in that he was 〈◊〉 every Sabbath way For so of necessity must be meant in as much as we knâ—â— that the Jews have always had their wee 〈…〉 readings of the Law of Moses