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 ●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 dissensions and make up our breaches. This little piece will be able, by God's Grace, to make some impression (besides o●her good effects) of Meekness and Obedience upon every serious and impartial peruser. Which ●o do is the end of this little adventure, and withal to show myself,  
Honoured Sir, Your true Servant, Cl. Barksdale   

JUDICIOUS 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 partiality, 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  
two. Rom. 14. 5. Whatsoever we do, if our own secret Judgement consent not unto it as fit and good to be done, the doing of it to us is sin, although the thing itself be allowable. St. Paul's rule therefore generally is, Let every man in his own mind be fully persuaded of that thing which he either alloweth or doth. S. 3.  
three 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 show the simple where his way lieth? 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 joh. 4. 1. Dear 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 itself 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 virtuous contentment of heart, As well how to want, as how to abound, are a most fit Episcopal Empress.  
vi. Rome 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 ourselves; 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.  
seven. job 39 37. Amongst so many, so huge volumes as the infinite pains of St. Augustine hath brought forth, what one hath gotten him greater love, commendation, and honour, 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 virtues 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 inclined 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.  
two. 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 show Beneficence and Grace in them. S. 2.  
three 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 imagine, 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 judgements, etc. 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 hindered 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, etc. It was not only the intent of Moses to signify the infinite greatness of God's 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 Immortality 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.  
seven. 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. Concerning 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.  
viij. 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 Falsehood, 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 which 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 enjoineth 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, etc. 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, etc. This is the first and great Commandment, 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 days 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 public 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 days. S. 10.  
xii. Joh. 6: 29. The way of supernatural Duty which God hath prescribed to us, our Saviour in the Gospel of St. john 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. joh. 20. 31. The main drift of the whole New Testament, is that which St. john setteth down as the purpose of his own History: These things are written, that ye might believe, that jesus is Christ, the Son of God; and that in believing, ye might have life through his Nam●. 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 jews did crucify, and whom God did raise again from the dead, is Herald 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. john 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 public 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 showed, which may necessarily enforce, that the Law of Reason, or of God, doth enjoin the contrary. Because except our own private, and but probable Resolutions be by the Law of public Determinations overruled, we take away all possibility of sociable Life in the World. 16.  
xuj. Act. 15 20. As men's private fancies must give place to the higher Judgement 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 blood, may appear; an order grounded upon that Fellowship, which the Churches of the Gentiles had with the jews. 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, God's Ministers; there is not required in them an universal skill of every good Work or Way, but an Hability 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.  
two. 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 sanctify by a reverend and Holy use. Which will not serve their purpose, who have imagined the word in such sort to sanctify all things, that neither food can be tasted, nor raiment 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.  
three Rom. 14. 23. Whatsoever is not of Faith, is sin. So Paul doth mean nothing else by Faith here, but only a full persuasion that that which we do is well done: against which kind of Faith or persuasion, 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 show us the convenience which one hath above another, but the Judgement 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 injurious: the purpose of his heart was Religious and Godly, the act most worthy of honour and renown, neither could Nathan choose but admire his virtuous intent, exhort him to go forward, and beseech God to prosper him therein, But God see the endless troubles which David should be subject unto, during the whole time of his Regiment, and therefore gave charge to defer so good a work till the days of tranquillity and peace, wherein it might without interruption be performed. David supposed it could not stand with the duty which he owed to God, to set himself in an House of Cedar Trees, and to behold the Ark of the Lords Covenant unsettled. This opinion the Lord abateth, by causing Nathan to show 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 was, 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 baptism 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 Heretics, persons Excommunicable, yea, and cast out for notorious improbity. S. 1.  
two. 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. Paul's judgement; that which he doth is manifestly grounded upon the Word of God, yet not commanded in his Word, because without breach of any Commandment 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 mere 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 showed, can ever be approved without the special operation of God's 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 Heresy or Error, casteth a fraudulent show of Reason upon things which are indeed unreasonable; and by that means, as by a stratagem, spoileth the simple, which are not able to withstand such cunning. The way not to be inveagled by them that are so guileful through skill, is throughly to be instructed in that which maketh skilful against guile, and to be armed with that true and sincere Philosophy, which doth teach against that Deceitful and Vain, which spoileth. ib.  
v. 1 Cor. 1. 19 I will destroy the Wisdom of the Wise, etc. There are that bear though Title of wise men and Scribes, and great Disputers of the World, and are nothing indeed less than what in show 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 phran●ique Error of their minds, the greatest madness in the World to be Wisdom, and the highest Wisdom, Foolishness. Such were both jews 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 endued them with, let them never doubt but that the same God, who is to destroy, and confound utterly that Wisdom falsely 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 persuasive speeches of humane Wisdom. As, Calling from men may authorise us to teach, although it could not authorise St. Paul to teach as other Apostles did; so, although the Wisdom of man had not been sufficient to enable him such a Teacher as the rest of the Apostles were, unless God's miracles had strengthened both the one and the others Doctrine: yet unto our hability both of teaching and learning the truth of Christ, as we are but mere Christian men, it is not a little which the wisdom of man may add. ib.  
seven. 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? judge you of that which I speak, saith the Apostle. In vain it were to speak an● 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 itself could not reach unto; yet those things also we believe, knowing by reason that the Scripture is the word of God. ib.  
viij. 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 authorise 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 God's 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 itself 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 ministered 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 jews, 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 man's Lesson to be the common instruction of all men, so far forth as their Cases are alike, and that religiously to keep the Apostles Commandments in whatsoever they may concern us, we all stand bound. But touching that Commandment 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 Commandment 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 controlled, and our Disputes beaten back with those demands of the blessed Apostle, How unsearchable are his judgements, and his ways past finding out? Who hath known the mind of the Lord, or who was his Counsellor? ib.   

In Book IU.  
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 suitable to the greatness, and dignity of later, as when they keep the reverend simplicity of ancienter times. S. 2.  
two. 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 i● 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 custom of these times, took simple fornication for no sin, and were in that respect offensive unto believing jews 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 spoke in so fearful a manner, saying, Mat. 18. 6. Whosoever shall scandalise 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 Artisan 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 scandalise. Men are scandalised, 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 prophet'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 offensively. 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 public constitution for the ordering of the Church: and we are not to look that the Church should change her public Laws 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 bu● copper. Men instructed in the knowledge of jesus 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 ended; 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.  
two. 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.  
three Dan. 3. 29. In zeal to the glory of God Babylon hath excelled Zion. 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 poisoned Hearts breaketh ou● 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 strengthened. S. 2.  
iv. 2 Chron. 2. 5. Signs must resemble the things they signify. If Religion bear the greatest sway in our hearts, our outward religious Duties must show it as far as the Church hath outward hability. Duties of Religion performed by whole Societies of men, aught to have in them according to our power a sensible excellency correspondent to the Majesty of him whom we worship. S. 6.  
v. job 10. 12. Because Wisdom and Youth are seldom joined in one, and the ordinary course of this World is according to jobs Observation, who giveth men Advice to seek wisdom among the Ancient, and in the length of day's 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 relied upon than other men's. 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 overrule all other inferior Judgements whatsoever. To them which ask why we thus hang our Judgements on the Church's Sleeves, I answer with Solomon, because two are better than one. The bare consent of the whole Church should itself in these things stop their Mouths, who living under it, dare presume to bark against it. S. 8.  
seven. Act. 27. 38. The casting away of things profitable for the sustinence of man's 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 men's 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 God's extraordinary power, without extraordinary Warrant, we cannot presume.  
viij. 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 jeremy forbiddeth the carrying of Burdens 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 conjoined, Ye shall keep my Sabbath, and reverence my Sanctuary. (Leu. 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 man's Habitation he showeth; 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 ●he Temple should serve for a place of Mart, ●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 days 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 Expenses on God's house, we give unto God a Testimony of our cheerful ●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, whom we outwardly honour with the chiefest of outward things, as being of all things himself incomparably the greatest. S. 15.  
xii. Act. 15. 21. The Church as a Witness, preacheth Gods mere revealed Truth, by reading publicly the sacred Scripture. Thus we ma● the more boldlier speak, being strengthened with the Example of so Reverend a Prelate as saith, that Moses from the time of ancient 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 kn●● that the Jews have always had their we 〈…〉 readings of the Law of Moses; but that 't 〈…〉 always had in like manner their weekly Sermo 〈…〉 upon some part of the Law of Moses, we 〈◊〉 where find. S. 19  
xii. Ps. 105. 28. Whereas the Prop●●● David saith concerning Moses and Aar●● that they were obedient to the word of Go● and in the selfsame place our allowed trans●●tion saith, they were not obedient; what co●●tradiction is there, if he understanding M●●ses and Aaron, do say, they were not disobe●●●ent, we applying our speech to Pharaoh, a●● the Egyptians do say of them, they were n●● obedient? Or (which the matter itself w●● easily enough likewise suffer) if the Egypti●ans being meant by both, it be said, th●● they in regard of their offer to let g 〈…〉 the people, when they saw the fearful darkness, disobeyed not the word of the Lord and yet that they did not obey his word, i● as much as the Sheep and the cattle, at the selfsame time they withheld? ib.  
xiii. Io. 20. 31. The end of all scripture is the same which St. John proposeth in the writing of that most divine Gospel, namely ●ith, and through faith salvation, Yea all scripture is to this effect in itself available, ●s they which wrote it were persuaded; ●nless we suppose that the Evangelist or o●hers in speaking of their own intent to instruct and to save by writing, had a secret conceit which they never opened unto any, conceit that no man in the World should ●ver be that way the better for any sentence by them written, till such time as the same might chance to be preached upon, or alleged at the least in a Sermon. S. 22.  
xiv. 1 Cor. 1. 21. That which must save believers, is the knowledge of the Cross of Christ, the only subject of all our preaching; and in the Gentiles eyes what doth this seem as yet but folly? It pleaseth God by the foolishness of preaching to save. These words declare how admirable force those mysteries have which the World doth deride as follies; they show that the foolishness of the Cross of Christ, is the Wisdom of true believers; they concern the object of our Faith, the matter preached of, and believed in by Christian men. This we know that the Grecians or Gentiles did account foolishness; but that they ever did think it a fond or unlikely way to seek men's Salvation by Sermons, we have not heard. ib.  
xv. 1. Thes. 5. 17. When as every other dut● besides is but to show itself as time and opportunity require, for prayer all tim●s ar● convenient: when we are not able to do any other thing for men's behoof, when through maliciousness or unkindness they vouch safe not to accept any other good at our hands prayer is that which we always have in our power to bestow, and they never in theirs to refuse. S. 23.  
xuj. Mat. 21. 13. The place of assembly, although it serve for other uses as well as pra●er, yet seeing that our Lord himself hath to this as to the chiefest of all other plainly sanctified his own Temple, by entituling it the house of prayer, what pre-eminence of dignity soever hath been either by the ordinance, or through the special favour and providence of God annexed unto his Sanctuary, the principal cause thereof must needs be in regard of Common Prayer. S. 23.  
xuj. 1 Cor. 11. 10. If (as the gravest of the ancient Fathers teach) that the house of prayer is a Court beautified with the presence of celestial powers, that there we stand, we pray, we sound forth hymns unto God, having his Angels intermingled as our associates, and that with reference hereunto the Apostle doth require so great care to be had of decency for the Angel's sake; how can we come to the house of prayer, and not be moved with the very glory of the place itself, so to frame our affections praying as doth best beseem them whose suits the Almighty doth there sit to hear, and his Angels attend to further? When this was engrafted in the mind of men, there needed no penal statutes to draw them unto public prayer; the warning sound was no sooner heard but the Churches were presently filled, the pavements covered with bodies prostrate, and washed with their tears of devout joy.  
xvii. Lu. 11. 1. That our Saviour did but set men a bare example how to contrive or devise prayers of their own, and no way bind them to use this, is no doubt an error. john the Baptists disciples which had been always brought up in the bosom of God's Church from the time of their first infancy till they came to the school of john, were not so brutish that they could be ignorant how to call upon the name of God, but of their master they had received a form of prayer amongst themselves, which form none did use saving his disciples, so that by it as by a mark of special difference they were known from others. And of this the Apostles having taken notice, they request that as john had taught his, so Christ would likewise teach them to pray. S. 35.  
xviii. Eph. 5 9 The greatest part of our daily service consisteth, according to the blessed Apostles own precise rule, in much variety of Psalms and Hymns, for no other purpose, but only that out of so plentiful a treasure t●ere might be for every man's heart to choose out his own sacrifice, and to offer unto God by particular secret instinct what fitteth best the often occasions which any several either party or congregation may seem to have. S. 43.  
nineteen. Ps. 39 5. In reference to other creatures of this inferior world man's worth and excellency is admired: compared with God, the truest inscription wherewith we can circled so base a coin is that of David, Vniversa vanitas est omnis homo: whosoever hath the name of a mortal man, there is in him whatsoever the name of vanity doth comprehend. S. 47.  
xx. 1 Tim 2. 3. By entreating for mercy towards all, we discharge that duty which the Apostle himself doth impose on the Church of Christ as a commendable office, a sacrifice acceptable in God's sight, a service according to his heart, whose desire is to have all men saved, a Work most suitable with his purpose, who gave himself to be the price of Redemption for all, and a forcible mean to procure the conversion of all such, as are not yet acquainted with the Mysteries of that Truth, which must save their souls. S. 49.  
xxi. 1 Cor. 13. 7. Concerning the state of all men with whom we live, the safest axioms for Charity to rest itself upon, are these, He which believeth already is, and He which believeth not as yet, may be the Child of God. It becometh not us during life altogether to condemn any man, seeing that (for any thing we know) there is hope of every man's Forgiveness, the possibility of whose Repentance is not yet cut off by Death. And therefore Charity which hopeth all things, prayeth also for all men. ib.  
xxii. Rom. 9 3. Our prayers for all men's good, no less than for our own, the Apostle with very sit terms commendeth, as being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Work commendable for the largeness of the affection from whence it springeth; even as theirs, which have requested at God's hands the Salvation of many, with the loss of their own souls, drowning as it were, and over- whelming themselves in the abundance of their Love towards others, is proposed as being in regard of the Rareness of such affections, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more than excellent. ib.  
xxiii. 1 Tim. 2. 1. Our Prayers for all men God accepts, in that they are conformable unto his general Inclination, which is, that all men might be saved; yet always he granteth them not, for as much as there is in God sometimes a more private occasioned Will, which determineth the contrary. So that the other being the rule of our actions, and not this, our Requests for things opposite to this Will of God, are not therefore the less gracious in his sight. ib.  
xxiv. joh. 1. 14. The Word, saith St. john, was made flesh, and dwelled in us. The Evangelist useth the plural Number, Men for Manhood, us for the Nature whereof we consist; even as the Apostle denying the Assumption of Angelical Nature, saith likewise in the plural number, he took not Angels, but the seed of Abraham, Heb. 2. S. 52.  
xxv. Psal. 139. 7. Impossible it is that God should withdraw his presence from any thing, because the very substance of God is infinite. He filleth Heaven and Earth (jer. 23. 24.) although he take up no room in either, because his substance is immaterial, pure, and of us in this World so incomprehensible, that albeit, no part of us be ever absent form him, who is present whole unto every particular thing, yet his presence with us we no way discern, further than only that God is present, which partly by Reason, and more perfectly by Faith, we know to be firm and certain. S. 55.  
xxvi. Phil. 2. 9 The Son of God which did first humble himself, by taking our flesh upon him, descended afterwards much lower, and became according to the flesh obedient, so far as to suffer Death, even the Death of the Cross for all men, because such was his Fathers Will. The former was an Humiliation of Deity, the latter, an Humiliation of Manhood; for which cause there followed upon the latter an Exaltation of that which was humbled; for with Power he created the World, but restored it by Obedience. In which Obedience, as according to his Manhood, he had glorified God on Earth, so God hath glorified in Heaven that Nature which yielded him Obedience, and hath given unto Christ even in that he is man such fullness of power, etc. S. 55.  
xxvii. 1 Cor. 15. 24. The Sceptre of Christ 's spiritual Regiment over us in this present world, is at the length to be yielded up into the hands of the Father which gave it; that is to say, the use and exercise thereof shall cease, there being no longer any Militant Church to govern. This Government he now exerciseth both as God and as Man; as God by essential presence with all things, as man by cooperation with that which especially is present. S. 55.  
xxviii. Act. 17. 28. All things which God hath made, are in that respect the Offspring of God, they are in him as effects in their highest cause; he like wise actually is in them, the assistance and influence of the Deity in their life. Let hereunto saving efficacy be added, and it bringeth forth a special Offspring amongst men, containing them to whom God hath himself given the gracious and amiable Name of Sons. S. 56.  
xxix. 1 Cor: 15. 47. We are by Nature the Sons of Adam. When God created Adam, he created us, and as many as are descended from Adam have in themselves the Root out of which they spring. The Sons of God we neither are all, not any one of us, otherwise than only by Grace and Favour. The Sons of God have Gods own natural Son, as a second Adam fr●m Heaven, whose Race and Progeny they are by Spiritual and Heavenly Birth, ib.  
xxx. Eph. 1. 4. God therefore loving Eternally his Son, he must needs eternally in him have loved and preferred before all others them which are spiritually sithence descended and sprung out of him. These were in God as in their Saviour, and not as in their Creator only. It was the purpose of his saving goodness, his saving wisdom, and his saving power, which inclined itself towards them. They which thus were in God eternally by their intended admission to life, have by vocation or adoption God actually now in them, as the artificer is in the work which his hand doth presently frame. ib.  
xxxi. 1 Cor. 12. 27. They which belong to the mystical body of our saviour Christ, and be in number as the stars of heaven, divided successively by reason of their mortal condition into many generations, are notwithstanding coupled every one to Christ their head, and all unto every particular person amongst themselves; in as much as the same spirit, which anointed the blessed soul of our Saviour Christ, doth so formalize, unite and actuate his whole race, as if both he and they were so many limbs compacted into one body, by being quickened all with one and the same soul. ib.  
xxxii. Ex. 4. 24. God which did not afflict that innocent, whose circumcision Moses had erelong deferred, took revenge upon Moses himself for the injury which was done through so great neglect, giving us thereby to understand, that they whom Gods own mercy saveth without us, are on our parts notwithstanding and as much as in us lieth even destroyed, when under unsufficient pretences we defraud them of such ordinary outward helps, as we should exhibit. S. 59  
xxxiii. Mat. 9 13. He which requireth both mercy and sacrifice, rejecteth his own institution of sacrifice, where the offering of sacrifice would hinder mercy from being showed. S. 61.  
xxxiv. 1 Tim. 2. 12. The Apostles ordinance was necessary against women's public admission to teach, because those extraordinary gifts of speaking with tongues and prophesying, with God at that time did not only bestow upon men but on women also, made it the harder to hold them confined with private bounds. S. 62.  
xxxv. Eph. 4. 5. Iteration of baptism once given hath been always thought a manifest contempt of that ancient Apostolic Aphorism, one Lord, one Faith, one Baptism, baptism not only one in as much as it hath every where the same substance and offereth unto all then the same grace, but one also for that it ought not to be received by any one man above once. We serve the Lord which is but one, because no other can be joined with him: we embrace that faith which is but one, because it admitteth no innovation: that baptism we receive which is but one, because it cannot be received often. S. 62.  
xxxvi. 1 Pet. 3. 21. The declaration of justin Martyr concerning baptism showeth, how such as the 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 administered 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.  
xuxvii. 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 probability 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 itself in that part. S. 65.  
xxxviii. Mar. 14. 22. Let our Lord's 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 spoke 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 God's 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 magnify God aright, did commonly (as appeared by their wicked lives) more of custom and for fashion's 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 persuasion hallowed those jewish 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 jewish abstinence from certain kinds of meats as being 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 show 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 denied 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 Solomon might judge it better to frequent mourning than feasting houses, Eccles. 7. 4. not better simply and in itself (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 man's imbecility and proneness to elation of mind, too high a flow of prosperity is dangerous; too low an ebb again as dangerous; for that the virtue of patience is rare, and the hand of necessity stronger than ordinary virtue is able to withstand. Salomon's 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 signify not the person alone, but the gifts of the holy Ghost; and we know that spiritual gifts are not only habilities to do things miraculous, as to speak with 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, than 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 public 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 bend 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 ministry, 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 God's service, than to reap any other benefit? although of the very honour itself, and of other emoluments annexed to such labours, for more encouragement of man's 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 patriarches 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 patriarches of his whole Church. St. John therefore beheld sitting about 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 spoke 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 ourselves saw good: but having made them his whose they are, let us be warned by other men's example what it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wash or clip that coin which hath on it the mark of God. S. 79.  
The stile of ancient Grants 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 Colleges. Wherefore to ordain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every City, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout every Church, do in them signify the same thing. S. 80.  
liv. 2 Tim. 2. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to divide aright doth no●e in the Apostles writings soundness of doctrine 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.