Harvest to put us in mind that we should not ascribe all to naturall Causes but still acknowledge that the same omnipotent God who hath now multiplyed the Seed and sent a plentifull Harvest he is able and did likewise multiply the Loaves to the feeding of many thousands without the labour of the Husbandman or the help and use of the Sun in the Firmament Thus every Moneth hath Holy-dayes to put us in mind of the Communion of Saints and that following their example we shall have our part and portion with them And therefore in the last place we keep all Saints Day in memory of that Holy Communion with them And because all dyed not Saints therefore we keep the next Day in memory of all Soules to put us in mind that we must follow them and that God will accomplish the number of his Elect and that we shall be all gathered together and all to appear at his last and generall judgement Thus the whole Year runs in a circle of Devotion though we cannot with the Angels be alwayes praysing God yet according to our weakness we doe by degrees and accession our best endeavour to follow the example of their Holiness From the year we come to the quarters and moneths Gods Providence hath so disposed it that the comming of his own Son should be at the return of the Corporeall Sun in the Heavens when the dayes begin to lengthen then Christ came into the World as a day-star to enlighten our darkness So the Resurrection of Christ by a speciall providence of God falls out in the Spring time which is in effect the Resurrection of the Naturall Year for then every Plant begins to rise out of the Earth with a new Body And so in every Quarter we have our Ember Weeks for our Mortification and Devotion as in every Moneth we have Holy-dayes for our Imitation From the quarters and the moneths we come to the dayes of the Week and in them with our Hymnes and Prayers we commemorate the work of every dayes Creation and how wonderfully Gods mercy and goodness appears in the variety of his Creatures together with that excellent order observed in the Creation how fitting and agreeable to the nature of every thing in particular From the Week we come to the Houres of the Day at mid-night we celebrate the Birth of Christ his descent into Hell together with his last and unexpected comming in Judgement At three of the clock we commemorate the song of the Angels in the Birth of Christ as on the contrary at the same time we remember the apprehending of Christ in the Garden by the Jews At six we celebrate the comming of the Gentiles and they received by Christ then we remember the carrying of Christ before Pilate there to be condemned At nine we celebrate the comming down of the Holy Ghost and then we remember the crying out of the Jews Crucifie Crucifie At twelve we remember the sending of the Apostles into all Nations to Preach Christ Crucified which was then done at the very same houre of the Day At three we remember Christ giving up the ghost upon the Cross and at the same instant we consider the declining of the Day and our own hastning to Death to follow Christ At six Christ was taken down from the Cross by Joseph of Arimathea and Nicodemus men scarce mentioned in Scripture before who durst not openly profess Christ to give us an assurance that Christ died for sinners and is able in an instant to convert them At nine we commemorate the Buriall of Christ and then the nine a Clock Bell Rings to put us in mind of all those who have departed in Christ Certainly no Man can dislike this course of Devotion if he hath any spark of Religion in him A short Ejaculation or a comfortable Meditation when grief and sorrow doth oppress us which I doe recommend to all Church-men who are in my case QVare tristis es anima mea quare conturbas me spera in Deo quoniam adhuc confitebor illi salutare vultus mei Deus meus Crede videre bona Domini in terra viventium expecta Dominum viriliter age confortetur cor tuum sustine Dominum ego pauper mendicus sum Dominus sollicitus est mihi Nudus egressus nudus revertar Dominus dedit dominus abstulit sicut Domino placuit sic factum est sit nomen Domini benedictum Si bona suscepimus de manu Domini mala quare non sustiniamus Non sunt condignae passiones hujus temporis ad futuram gloriam quae revelabitur in nobis Nulla mihi nocebit adversitas si nulla dominetur iniquitas FINIS K. Charles K. James Q. Elizabeth Q. Mary Edward 6. Henry 8 Head of the Church Scripture head of the Church 〈◊〉 divorâ—â— Polygamie Synod of Dort C. Trent Schisms 〈…〉 The resolving doubtt in Religion Modesty in presenting the doubts Achallenge The method 〈◊〉 be observed Religion settled by Lavves The Civil Lawes Our Common Lawes The 〈…〉 Judges Protestant Religion â—…ces of Parliament The controversiemoungers Preaching when necessary The abuse of Preaching Christ was a temporal Messias The natura and first beginning of Sacriledge The Church did preach in her Ceremonies What we learn by the observation of time Septuagesima The Punishment of God for sin A time of repentance Our ioy with Halleluiah The Collects and Gospels fitted for the time All Saints and all Souleâ— The Nativity The resurrection The Canonicall houres The memorials of Christ for our Devotion
BISHOP GOOD MAN His Proposition In discharge of his own Dutie and Conscience both to God and Man PRivate interests as they work the deepest impressions so are they usually the first motives and occasions of great Publick designes though I am not altogether ignorant of some secrecies and close carriage of business in these times yet here I will onely take notice of such things as did manifestly appear to the Publick view The beginning of our late troubles and wars was upon this occasion K. Charles sent down the Common-Prayer Book to be used in the Scottish Church and as the L. Archbishop of S. Andrews then Chancellour of Scotland did very well observe If it had been recommended to an Assembly of Divines there to have been discussed or if it had been sent to the Parliament there to have been confirmed it is thought it might have taken good effect I doe therefore much commend the practice of former times That K. James began his Reigne with the Conference at Hampton Court which did much settle and pacisie the controversies then in the Church of England Q. Elizabeth began her Reigne with a solemne Disputation between the Bishops and those other Divines who had fled for Religion beyond Seas So in Q. Maries time there were severall Disputations concerning Religion as appears in Mr. Fox his Acts and Monuments In K. Edward the 6. time came some Divines out of Germany as Bucer MaÌ„rtir Fabius who were sent to both the Universities there to dispute and determine controversies in Religion Henry the 8. did his best endeavour to procure Philip Melanchthon to come over and though he fayled therein yet Agents came from the severall Princes of Germany who together with the Kings Commissioners might â—reaâ— for the setling of Religion I have seen the Originalls as they were copied out by the Clerks the English Commissioners did acquaint the Forain Agents that K. Henry had assumed the Title to be Head of his Church and for support of that great honour he had First fruits Tenths Subsidies and other payments from the Clergy he had likewise the disposing of Church preferments whereby he was absolute in the Government both of Church and State and none of his Subjects had any forain dependance or could appeal to the Church of Rome These Relations did little please the forain Agents for they did consider That if the King should be the supreme Head of his Church then it would follow That the Emperour should be the Supreme Head of the Church of Germany whom they hated ten times more then the Pope and therefore their resolution was that as Scripture was the onely judge of controversies in Religion to determine them so Scripture should be the head of their Church they would be wholly govesned by Scriptures they would obey none but Scriptures and acknowledge no other head It should seem their wisedom proceeded not so far as to demand who should interpret Scriptures or who should judge of the Exposition of Scriptures In default and for want of such conference to settle Religion Henry the 8. made no other change in Religion but onely took upon himself the Government and in right thereof he disposed of the Revenewes and to this Church Government did belong Matrimoniall causes and thereby he had power to divorce himself from his Wives as often as he thought fit for the Law was in himself and probable it is that he had an intent by his Spirituall power to proceed against his own Wife Anne of Cleeves in point of Heresie and so to have burnt her in stead of a divorce had she not very wisely though falsly accused her self to have been formerly precontracted whereby the Delegates such as had their power from the King adjudged the Marriage to be void and both parties to be at liberty to match where they pleased and that principall Chaplain who was so much imployed in the Divorce was now as much imployed to find out Arguments for the lawfulnesse of Polygamie so to satisfie his Masters appetite with variety and to give him greater hopes of Issue and had it not been that the King was now grown in years and his body exhausted and tyred out with his own lust it is not unlike but he might have consented thereunto and then being an approved Doctrine by the head of the Church it might have past for very sound and Orthodox Not to dwell altogether at home if we look abroad we shall find that very lately the Synod at Dort did settle the differences of Religion in the Low-Countries which together with the sacrificing of old Barnevelt did procure their peace and not onely in Protestant Churches but in the Church of Rome the Councell of Trent did much settle the Controversies in that Church insomuch that I could never have beleeved such plotting and practising against that Councell had I not seen with mine own eyes the originall of those secret practices subscribed by the Actors themselves and other great witnesses beyond all exception and thus if through all ages we shall come to that Councell in the Acts of the Apostles we shall ever find that Synods and Councells have been used as the ordinary means for composing differences in the Church Now I speak it to my great sorrow and grief I know no Nation so much distracted with Sects and Schismes as we are and fit it is some course should be taken to give satisfaction to weak Consciences the Church of England at this time is in so sad and mean a condition that we are scarce capable of a Synod for I am confident that the greatest number if not all of the most learned judicious Orthodox Divines are so dejected in mind as that they are not fit for a Synod nor will be admitted to have a free election in the choice of their Clerks and they are so utterly plundered and undon as that they are not able to bear the charge of a Synod and fayling herein let us find out some other course suppose a disputation where every man might give an account of his Faith but this were to expose the truth to great inconveniences choler and passion doe therein usually prevail there would be a needlesse multiplying of words and somtimes in a hot pursuit the Hare would he lost we might lose the state of the question and commonly men contend not so much for Truth as for Victory If then in discharge of mine own duty both to God and man I should propose a course I hope it could not be offensive For I see as mean men as my self in the City who have their private Congregations their set times of meetings on the week dayes they have their conferences private fasts and thanksgivings and even in Churches they have Lectures set up without any licence or publick authority then why should I be afraid to set up an Exercise to satisfie mens doubts and scruples in Religion
come to those great years which may claim a priviledge to doat Tying my self to Religion as it is setled by Laws under favour be it spoken I doe not think the temporall Judges of our Common-Laws so fit to interpret them but rather the Spirituall Judges the Church men themselves especially such who were the Law-makers and knew their own intents best and as it may be supposed had a speciall influence in those Laws while the Temporall Judges were onely assistants and not permitted to speak but when they were demanded besides the honour of Priest-hood which is not to be incroached upon within the compasse of his own sphere thus I shall reduce all Opions to the Church of England as it is settled by Laws For the name of Protestant Religion that I may confess my own weakness I never yet understood what was meant by it yet I have read Sleydon and Florimond both very wise and excellent Authors though different in their Opinions Factions and in all their wayes and courses yet they agree in the name of Protestant for 1529. there was a Diet held in Germany where many Princes Free States and others did enter a solemn Protestation 1. Against the Pope and his Power 2. Against the Emperour and the Power which he claimed 3. For an absolute liberty and freedom of Conscience that every man might profess what Religion he pleased and none to be molested therein There were then at least 14. severall Religions which did enter this one Protestation and if the Jews the Turks and the Heathen had bin present no doubt but they would have joyned in the Protestation and so become Protestants and yet not converted from their own Religion much lesse made Christians how this word Protestant should signifie and point out any one proper Religion it is beyond my understanding the Roman Catholicks protest against all Religions but their own and therein they become Protestants The Laws of England and the Acts of State finding this inconvenience doe usually add this one word and call it the true Protestant Religion which doth very much qualifie the business Now when I say that I will reduce all to the Church of England as it is setled by Laws I must here crave leave to take some further advice concerning the Ordinances of Parliament which were made without the Kings consent while the Kings Power was acknowledged how far they doe oblige out of Parliament and how far they differ from Acts of Parliament for herein I am not yet so fully satisfied Now that the Church hath lost all her Temporalties the Revenues are gone the Jurisdiction is gone the Honour and Esteem is gone and nothing left for further or future Sacriledge it may please God to use this as a means that our Eyes may be opened and without any temporall obstacles we may discern the naked truth and so agree in one Faith while the controversie-moungers who were the Incendiaries in the nature of Buffoones most contemptible in themselves they must find out some other trade to thrive by for their Patrones and Supporters have now their own ends and swallowed up their morsell and have no further use of them and now they must fall to sedition and matters of State between the Presbyterian and Independent men whose wit learning honesty and Religion carry an even and equall proportion while all of them running themselves out of breath and finding how one error hath begotten an other they will at length return home and seek shelter under the Apron of their Mother Church and by Gods assistance I will doe my best endeavour to hasten their return I cannot ferve God in any other kind for my strength will not serve me to Preach and though no man doth honour Preaching more then my self yet I doe not think it alwayes a like necessary where Religion is once Planted and that men are sufficiently satisfied in the truth of Religion that there they should be still learning and that the practice of Religion should onely consist in the precept this I doe not commend multiloquium parit contemptum there may be Satietas in sacris it is not frequent and long Preaching but painfull and profitable Preaching which works upon the minds and affections of men It cannot be denied but many Sects and Sectaries have risen from rash and unadvised Preaching men must fill up the houre somtimes with impertinencies somtimes with seditious discourses but alwayes with needless repetitions as the Directory commends extemporary Prayer so following that example for the reason is alike in both some men will Preach ex tempore and while they sweat in the Pulpit and fill up the houre with weak stuff the judicious hearer presently concludes that this man breaks the fourth Commandement Six dayes shalt thou labour and take pains and the seventh day thou shalt rest but here he hath bin idle and not followed his Studies the whole week and now he labours and sweats on the Sabbath and truely to little purpose for as it is in Husbandry according to the pains of the Husbandman together with Gods mercy the Earth brings forth her increase so according to the pains of the Preacher he must expect that the People shall edifie for if he be careless and negligent and regard not his own Preaching he cannot in justice expect that others should greatly regard it Thus far the judicious hearer but the Sermon consisting of weak stuff the weak hearer suppose Tradesmen Artificers if they have but a volubility of speech they will adventure to make such a Sermon Thus you have preachers of all Trades and Professions thus some Ministers desiring to be reputed zealous and painfull in their Calling with their tedious and frequent Preaching they have prostituted the very honour of Preaching and made it contemptible Some Preachers there are whom of all others I doe most commend I confess I received more benefit from them then from others and these are Silenced Sequestred Plundered and utterly supprest for it is an Errour to think that all Preaching should come from the Pulpit Men Preach in their lives in their actions in their examples The Heavens declare the glory of God and the Firmament sheweth his handy work one Day telleth another and one Night certifieth another here is excellent Preaching indeed not an impertinent word Thus the Church in all her Orders and Ceremonies did Preach the building of great Cathedralls set forth the Majesty and Magnificency of God and that he was to be served like a God Thus we consider Solomons Temple where the very snuffers were of beaten Go'd they did likewise assure us that God had his dwelling and habitation amongst men which was an argument that God was once Incarnate and visibly conversant with men And whereás the Jews expect a Temporall Messias I doe acknowledge that in all the Old Testament there is not one word to the contrary and therefore I beleeve that Christ was not
no man is bound to beleeve but wholly left to God and his own Conscience that when he finds better reasons to perswade him he may alter and change his opinion Thus as there are temporall Courts to determine controversies concerning the right of Inheritance and other differences between men so there may be a little power left in the Spirituall Court onely to satisfie the doubts and seruples made in Religion and such a course God willing I doe propose to my self to undertake towards the end of May I give long warning before-hand that if I should be forbidden I might desist The Order which I shall observe is this That he who presents the doubts must present them in Writing and the Writing not to exceed half a sheet of Paper Writen on both sides he must present them in modesty giving every man that due respect and honour which belongs to his place and calling he must subscribe his name his age the condition and course of his life the place of his dwelling and it were to be wished that some others would testifie their knowledge of him His doubts shall then be publikely read and in due time they shall be answered I doe not herein presume on mine own weakness but upon Gods great mercy and goodnesse who never will be wanting in his own cause and in defence of the truth neither will I neglect the means under God but I will advise and hold correspondency with the best learned men in England and I doubt not but God will assist I am now past the age of man and consequently past as the joyes and hopes of this world so past the fears and terrours of this world and so let God be mercifull unto my soul at the last day as I shall deliver nothing but what I conceive to be Gods truth the World hath been now long deluded and abused with controversies of Religion in so much that there is little Religion left amongst us I hope to discover some secrefies and to make it appear who are and were the great Impostere And here I doe make this profer and challenge Let any man bring me the body or system of his Religion together with all the severall members and branches thereof and if I shall not make it plainly appear that his Religion is a self-homicide destroying it selfe i. admits contradictories in it self I will be of that Religion 2. If any man shall bring me a Religion which shall subsist with humane learning which in effect is onely reason improved I will be of that Religion How wonderfully are we bound unto God for that great certainty of our Religion which is not onely grounded upon the divine testimony revealed confirmed by miracles and wonders far above all naturall power written in our hearts by Gods sanctifying Spirit together with the infusion of grace whereby we beleeve Misteries above our naturall capacity but likewise that our Faith and Religion should have those speciall properties of truth that it should cohaerere sibi agree with it self like a well governed City or a well compacted body paeem habens ad invicem and as it agrees with it self so it should subsist with all humane learning which serves onely to adorn Religion Now for the method which I shall observe in giving satisfaction to all doubts and scruples proposed though I doe much commend the School method which is first to make the strongest objections then laying open the naked truth and fortifying it with sound demonstrations and reasons those former objections which at first did seem invincible alasse they fall of themselves and come to nothing and so are soon routed easily dissolved and this course I conceive doth best represent Nature as in digging for Mines the Earth Stones and scurfe we dig up and lay aside and so at length we come to the pure Oare this we refine and use the earth and scurfe to scour it Though I commend this method yet I will forbear to use it as being not so fitted to every mans capacity I will therefore use mine now method which is a little more easie First I will use two or three quotations out of Scripture and no more 2. I will shew the analogy or correspondency which it with other Texts of Scriptute and other Articles of our Faith 3. I will shew how it was implyed in the state of Nature before the giving of the Law 4. How it was shadowed forth in the types figures and ceremonies of the Mosaicall Law 5 How it received ripeness and perfection in the state of the Gospel 6. How it hath been continued in the Church in the Primitive age and in all succeeding times and this to appear especially by the ancient Liturgies not by stragling words taken out of Fathers which being spoken upon severall occasions might be variously interpreted 7. The great inconveniences and absurdities which would undoubtedly follow if any other Doctrine should be admitted I doe the rather acquaint you with this my method that such as shall have any doubts or arguments to propose they may doe it according to this method if they please When I have answered Objections then I will reduce all to the Church of England as it is setled by the Fundamentall Laws by the Statute Laws by many Acts of State and generally by Publick Authority to this end I have read all the Statutes all the Parliament Rolls many Acts of State Articles Injuctions yea I made a hard shift I cannot now doe the like to understand some of their Reports in Law onely such as did concern Religion I never did regard any particular Opinions for all my time the Professors in Cambridge did differ in their Opinions the first difference began between Dr. Whitaker and Dr. Barow then in their Successors Dr. Overall and Dr. Playford and then in Dr. Richardson and Dr. Davenant Heretofore I took some pains to know how far the Imperiall and Civill Laws together with the Roman Histories did give testimony to Christian Religion even before such time as the Emperors became Christians and how far they did touch upon some controversies now agitated in the Church since I took the like pains in our Common Laws but my Notes are burnt and plundered and with sorrow and grief my wits and memory are likewise plundered and my age gives me assurance that I shall recover neither the one nor the other yet still I have a will to doe good though I doe foresee that this my project will fayl and come to nothing yet my honest intents will appear and that I have done my uttermost indeavour and if any one shall blame me for indiscretion truely it hath ever bin my course and practice to desire God in all my actions so to direct me that I might rather seem to the world to want wit and discretion then to neglect my duty to God and my charity and conscience to man and my fault easily deserves pardon because I am now