of God What is the reason that some men doe seeke after the truth as a coward doth his enemie loath to find him But because loving their owne conceit as Apes their yong ones beyond measure they are not willing to heare of any thing that is said against it We see in nature he that will heare well must stopp his breath It is so in things spirituall if a man will not keep in his breath I meane set aside conceitednes selfe-love be willing to embrace the truth though it be contrarie to that which he formerly held he shall not profit by any thing he heareth or readeth but like Pharoahs◠kine remaine lean ilfavored still Things in the earth will grow as they find roome A Light in the dampes of mines goeth out Thus stands the case with men when any good helpe is pur into their hands If their hearts then be free of selfe-love spirituall pride personall prejudice base desire of vaine glorie and humaine applause c. They will profit by it Contrariwise if their hearts like a deepe hole be full of those filthy Foggs Mists the truth then how clearely soever it shine will dampe quench in them as a light in the mines of the earth 4. Civile dig 4. de legib Senatusque consult Whereas the Civil Lavv saith it is uncivil for any man not having vveighed the vvhole Lavv to give advice or judgement some one parcel of it alone proposed I doe therefore intreat the Reader to forbeare his Censure till he have read the whole booke over And if it be so that he thinkes in some point I have erred as who liveth erreth not I would not have him for such a particular fayling to condemne the whole But let that beare its owne burden and let the rest be received as after due trial the same shal be found agreeable to the Word of God I speake not this as beeing privy to any known crime this way But because I am privy to many known wants great weaknesses in my selfe Besides it is the manner of some if they can spy some thing not well handled in another mans writing to take such advantage as hereby they seeke to bring the whole under reproofe and condemnation Of this shal be all their talke at this they will gird and jest not beeing able in the meane time to take away the force of any one of the maine arguments Neither indeed dare to attempt it but like the snaile keepe in their hornes 5. I thinke good to speake here a little concerning the manner of this answer And that no man may be offended as it I doe professe in the Word of truth that it hath much greeved me all along the discourse to speake so much of the Treatiser whose learning I doe much reverence But the cause beeing the Lords and I seeing how much it lay upon me to take away the Maskes and visards whereby many have been deceived I have done my best to shew the absurdities contradictiōs unskilfulnes daungerousnes of that Treatise And for this not sparing but speaking home I have had some reasons for it as partly here follow 1. Because the Booke containes a pernitious most hurtfull errour and by how much it is caried forth under a colourable shew of a pious and godly practice by so much the more hath it caused many greevious long lasting miseries I know there are many viler errours dayly maintained But if we respect mens walking in the Holie Order of the Gospell this is a main stumbling block barre in the way to it There are some humours which some where placed in the body are quiet and doe little hurt but in other places specially in the passage they doe much mischiefe This errour is as a corrupt humour fallen into the passage of the bodie the Church and therefore it must needs be the more perilous 2. I have spoken the more plainely against it because they say there are manie in England and in other Countries who hold it unlawfull to be present at their divine service and to receive the Sacraments in the Parish-Churches and yet thinke it lawfull to heare the Ministers of that Church Now if such men have as had David tender hearts and hearts that will smite them for a little They will surely come off from this too Seeing I have here proved that the ground they build on is very sand and their pleading for it wants both Religion reason 3. Such a general fame is gone forth of the booke as to be so learnedly absolutely done that it gives all men satisfaction some few riged spirits only excepted that no man would ever be able to make any sound reply to it And for my selfe I have been by name chalenged as it were to answer with much base insulation as if I d urst rather eate my pen then put my pen to write against it And this both before my thoughts were setled on thing and since too Now whether the worke be according to the praise of it let all indifferent men judge 4. Seeing it is given out but me thinkes it should not be true that there are some learned men which plead for the Hearing of false Ministers and upon the Treat grounds I have therefore discovered the sleightnes of it to say no worse the more That such if there be any such may see their errour If not reply if they please when they wil. But for the person or persons that shall reply These 3 things I desire may be considered 1. That they change not the state of the question which is not whether it be lawfull to heare the Ministers of the church of England or of Rome or of any Church But taking it granted a Church to be false the Ministerie Antichristian vvhether Hearing in such a case be lawfull For the question now stands thus no otherwise 2. J exspect an answer in a more honest fairer way then I had the last time namly by a sort of gnats * It hath beē objected as I heare that I should answere dead mē now how so ever it is wel known that my former booke was both finish ed and at the Presse before Dr. Ames death yet say I had writen after his death doe not all mē know that in points of differēces we haue respect to the matter it self no to any person on either side holding the same whom I felt but never saw the Law of God and Light of Nature teacheth Quod tibi vis fieri hoc facias alteri Indeed it is a very unbeseeming thing that men who doe professe Religion learning should disgrace other mens worke behinde their backs shunning in the meane time the open light whereby their deeds might be made manifest As for such Replyers whose arguments are Trencher-squibs and reach only as farr as to the end of the table ‡ Not soe farr as to pen Inke paper to
46. sayth one fault depriues men of many fauours Iehosaphats neere affinitie with Ahabs house marvelouslie eclipsed his other vertues so the Treat his pleading for Antichristian Preists the hearing of them lies as a great blott vpon him But what shall I say there is no man that liueth sinneth not Wise men doe not thinges somtimes wiselie f Nemo mortaâ—â—â—â— omnibus 〈◊〉 sapit plin 3. It is a weake ground to perswade men to embrace any doctrine from the large abilities of some persons holding it for we are charged not to beleeue what an Angel from heauens g Gal. 1. 8. should teach us if he speake not according to the Oracles of God The imitators of Alexander thought it not enought to follow him in his vertues but in his stouping other gestures But christians haue learned to doe better to wit In a certaine sermon vvhich he made to young men to leaue all men be he kinge minister maister c where they leaue the truth Basil for this purpose vseth a fine similitude we must sayth he be pertakers of other mens sayings after the manner of bees they fly not to all flowers nor where they sitt doe the cropp them quite away but take only so much as sufficeth to their honie making so we if we wil be wise must take from others so much as is sound agreable to truth for the rest not meddle with it His second reason is the worth of the worke For it were saith he great I ittie * It seemes the 9. yeares before he printed it he vvanted pitty that such a worke as this should be concealed And therfore he tels vs in the title page he hath published it for the common good And in the conclusion of the preface desires the Lord to make the whole worke for the generall good now set foorth profittable to those that loue the truth Answ 1. The thinges that are not faire seeme faire to him that is in loue * Theocrit iâ— Bucoliast So Daphius in the poet saith to Polephemus It is iust so with superstitious men they thinke passinge well of their vaine in ventions howbeit they have no reason for it And surely were it not but that this man is Fallen excessiuelie in loue with the Treatyse * Quid non cogit amer martial l. 4. Encolp he would not so applaud it much lesse haue been at the charge of the printing But what may be reasoÌ„ that he others are so in loue with it if they would answere here bona fide my mind giues mee they would say as Samson did when he desired to take a wife of the vncircumcised Philistines she pleaseth me well a Iudg 14. 3. So these covet to be vnequallie yoaked with this harlot-hearing because it pleaseth them wel why so oh it leads them vnto an easie plausible walkinge they haue a tricke now to deceiue the Prelates to shunne Persecution for the crosse of Christ 2. Touching a common good this is the common pretence of all deceiuers b Pro 1 11. 12 1. Pet. 2. 19. Eze. 12. 22. and the same as old almost as the world for the Devil used it c Gen. 3 2. 30. to beguile the woman in Paradise saying God doth know that in the day ye eat thereof ye shal be as Gods He reasoneth here as Pareus d Comment in Gen c. 3. v 5. p. 115. Tom 1. observeth on the place to this effect that which wil be for your good e Duaran distinct 8. Field of the Church l. 3. p. 157. 158. Sanders de visib mâ—n lib 5. ought not to be omitted But the eating of the forbidden fruit wil be so for yee shal be as Gods Therefore c. And the childreÌ„ of this wicked one haue since in this followed their fathers stepts for what lies beastlie vanities are there extant but the authors in publishing of them haue professed an ayming at Publick profitt Was not the Hierarchie that monstrous monster cunningly erected at first to this day justified vnder couler of common good e 22. Guiâ— hard l. 4. c. 6. sun Lomb. l. 4. Rhem in 1. Cor. 14. Soct l. namelie to Preserue the vnitie peace of the Church for the auoyding of schisines and factions and that there may be no Tyranny or oppression among brethren The like may be said of the masse merits purgatorie d 2â— Quâ—st 1. art 1. Polidor l. 6. c. 12. invent pilgrimages bowing at Altars praying to Angels worshipping of Images Crosses Pardons Holie oyle Fasts Feasts absolution by preists prayer in an vnknowne tongue the rest of the filthy trash dung in BabiloÌ„ Allexan ab Allexxan l 3. doe not the couetuous marchants of that see tel theire chapmen all is for common good se * Sotus l. 4 distinct 43. art 3. Bellarm. de purgat l. 2. c. 17. Thomas Aquin â— dist their Bookes Not but their bels in the tower and the crosse on the steeple are set vp vnder a pretence of common good the one beeing to driue away euil spirits the other to keepe the Church from burninge To vel vs therefore of common good we tel him Plus aloeÌ„s quam mellis habet * Iuvenal Sat 6. This is but a cunning bait which imposters formerlie have vsed to draw simple people into a snare But to keepe our selues from it we need goe no further then to a saying of an Ethnicke That onlie are we to esteeme good profittable which we see to be right and lawfull * Nihil vtile quod non idem iustum et honestum Cic De Offic liâ— 3. But seeing the thinge he pleads for is most vnrighteous for it tends to the dishonour of Gods great name the discredit of the gospel the keeping backe of many from receyuing the loue of the truth a VVitne sie many in England vvhich hold the parish Churcher false and yet goe thether to heare beeing misled by this Treat great pitty it was so corrupt a thinge euer saw the light but rather had perished in the birth or at least upon the first sight of it the finders had burned it as the bookes mentioned in Act 19. 19. For so a great deale of common hurt had beeÌ„ prevented in the Churches of God and in the world too Woe vnto them that call euil good b Esa 5. 20. His third reason is to preserue the Churches priuileidge defend Christs cause against the enemies of God which ayme at the vtter ruinating of the Church labour to rent it in peeces c. Answ The Romanes as it is reported c Varre keept in Capitolio certaine dogs Geese which by their barking gagling should giue warning in the night of theeues that entered in but if they cryed out in the day time when there was no suspicion their legs were to be broken of because they cryed when there was noe cause
quidem colâ—bant paâ—â—um sed â—liâ—i quam loco quem â—legerat Iunius Annâ—t in 1 King 12. v. 4. the sacrifices which they there offered were according to the law p 1. 50 their intention and meaning good q Lavaterus in Iosh c. 22. â—om 59. p. 70 and the reason why they made choyse of them was out of deuotion and for imitation sake of the Patriarchs r Alâ—â—ed praeâ— 2. p. 370. cognit â—â—eol quasi caelo propriora s Brentius Comment in Amo 7. p 42 Oâ—â—â—â—mp in Hos 4. 13. as beeing neerer to Heauen and the like Now if it were a fault in them to cary the oblations vnder the law to a place howbeit somtimes lawfull and where their godlie ancestors had before trulie worshipped because they had no commaundement so to doe Then certainlie more in fault are those which with the worship of the Gosple goe where it was neuer lawfull publicklie to serue God and where their forefathers neuer to this day rightlie served him I meane to an idol-Church and there offer vp spirituall sacrifices in by and with an idol-ministerie I say there beeing in the word of God no one precept for it If the Pistler can shew vs what coulorably can be sayd for the iustification of this latter which the old idolatrous Iewes could not say as wel or rather better in the defence of the former Et eris mihi magnus Apollo In conclusion I shall desire every christian heart vnto whome the Lord hath given wisdome to consider seriously of these things If the Prophet only for his ciuil eating in a place prohibited felt so sore and greevious a punishment ah what iudgements then may all such iustlie exspect who dare eat spirituallie any where against the expresse commaundement of God Was the Lord so zealous For the ordinances of the old law to haue his people obserue as the substance so euerie circumstance whether it respected the place the person the time or any other rite and shall we thinke that now he cares not whether men be precise strict in dooing all the particulars belonging to the worship of the new Testament Ought we not to beleeue that as God hath commaunded vs to worshipp him that is to heare his word receive the sacraments to vse other his ordinances so he hath also called and separated vnto himself a Church a communion of saints and holie ones in and amongst whome those holy things are to be vsed And that we are to looke in what fellowship and communion we receive the holie thinges of God as what the thinges are we doe receive In a word ought we not to be perswaded that as the legal sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were vnlawfullie offered so all the ordinances and exercises of the Church vnder the Gospel don out of a true constituted Church are altogether and euerie way sinfull Vnto the place which the Lord your God shall chuse out of all your tribes Deu. 12. 5. 6. 7. 8. to put his Name there euen vnto his habitation shall ye seeke and thither thou shalt come And thither ye shall bring your burnt-offrings and your sacrifices and your tithes and heaue offrings of your hand and your vowes and your free-will offerings and the firstlings of your heards and of your flockes And there shall ye eate before the Lord your God and ye shall reioyce in all that you put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee Ye shall not doe euery man whatsoever is right in his owne eyes But seeing the Epistâ—ler hath something to say we will now giue him audiâ—nce the summe of his long discourse is this A Church may be said to be false in diverse respects as first in respect of outward order when the same is not gathered according to the rule of Christ. 2. In respect of faith and doctrine To the latter we will not counsell any man to goe but onelie the other Howbeit he confesseth this laâ—ter false Antichrictian Answ Eu ipides 1 Pantheus in the poet * thought he saw two sunnes in the firmament when there was indeed but one it was the distraction in his head that made him so to thinke I will not say that the Pist when he wrote this was in such a distemperature But this I am sure of their conceptions are both alike For where I pray you doe yoâ— read in the scriptures of two kindes of Antichristian Churches speake out man shewe vs the place the Chapter the verse ingenious dealing requires it As for your bare saying it is farre from proofe To affirme or denie according to Aristotle a Propter nostrurm affirmare vel negare nihil in re sequitur De â—nterp lib. 1. c. 6 is of no consequence That some false Churches in some thinges may be lesse corrupt then others this is possible Notwithstanding if we consider in what respect they are both false that is the ground cause of their Antichristisme or falsenes heere we shall see no difference at all Noe two respects as the vnaduised man affirmeth For example one harlott may committ more whoredome then another notwithstanding as they are harlots both so it is of one and the same caâ—se namelie Fornication The like may be spoken of other thinges whether Animals vigetals minerals howsoeuer in goodnesse or badnes they may differ I meane as it respects degree e Lib â— de prop necess c. 8 measure quantitie c. yet in the Genus or kind they are one and no otherwise to be considered To this purpose writes Aâ—uinas b Aquinas 1 Sent. dist 9 Scotus c Super predicabiliâ— Quaâ—t 18 Porphirius d Cap. 2. Sect. 32. Zarabel Keckerman f Systemat Log. l. â— c. 3. and others Besides if that be true in the Philosopher g Opposita sunt sinul in natura Arist Tropic l. 6 â—â—num est cutus contrarium est mâ—lum Râ—ctor l. â— opposite thinges in nature are alike Againe this is good whose contrarie is euil it must needs follow vnlesse the Pist be a false Teacher that as some Churches are visiblie true in respect of faith and order so others may be true too hauing onlie outwardâ— order albeit the members thereof haue no faith at all The which astertion is not to be answered but abhorred 2. The ten Tribes which departed from the Lord from his Temple sacrifices Preists alter and other holie signes of his presence at Ierusalem from that time and still after were not Gods Church and people so the scriptures shew Hos 2 2 2 Chro 15. 3. Ier 3. 8 Hos 13. 1. Amo 9. 7. This beeing soe I would gladlie know of the Pist in which of his two respects they were a false Church I take it he will say the latter not only in respect of outward order but likewise in
any man make question whether faith comes ordinarily by the preaching and hearing in England it is a great question whether they euer had faith or no yet because some are so grosse as to deny this we will therefore proue the contrarie by this Argument Ne puero gladium That preaching and hearing which makes them which were altogether carnal so not capable of a church estate to become saints so fit for a church-estate That preaching must needs beget men to the faith But the preaching and hearing in England made them that were unfit and carnall to become saints and so fit members to the true Church which were not so before Therefore the preaching in England and hearing the same doth beget men to the faith That the preaching and hearing in England hath done this Witnesse the Church of Leyden and of Amstelredam I cannot say of this mans Logick as Aristotle a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did of Theodorus his making of Epethites it is his whole art But rather if that be true the Bird b E cantu dignoscitur avis is knowen by her singing then the Publisher is very unskilfull this way Touching his Sillogisme the same is many waves peccant as I shall make it obvious and cleare in the particulars following 1. To reason from the effect of things is unsound and unconcludeable by the Scriptures This is as if a man would say the Midwives c Exo. 1 9 which lyed unto Pharaoh did mvch good to the Israelites Therefore they did well to Lie It hath been saith Cartwright d First repl against D. Whitg p. 79. the manner alwayes of wise and learned men to esteeme of things by the causes and not by the event And that especially in matters of Religion D. Twist e The Doctrine of the Synod of Dort Arles reduced to practice p. 5. 6. in his reply to the Arminians cals it a strange course because a thing is usefull therefore it is to be concluded that it is true And a litle after they that doe such things manifest hereby saith he that their case is desperate and that they have very litle or no ground for their opinion out of the Word of God And this no doubt is most true touching the Pist For were he able to prove the hearing in question lawfull he would not have published as here he doth so vaine a reason Or rather indeed that which hath no weaght of reason in it Tertullian f De praescript advers haerec Epiphanius g Haer. 38 p. 124. Irenaeus h L. 1. c. 16. and 17. and other Ancients make mention of a Sect named Cains which held that ludas did well to betray Christ The reason they render for it is the same which the Pist here brings for the hearing of false Ministers To wit the good effect * QuoniaÌ„ per ipsum parata est nobis crucis salus per hoc propositum supernoruÌ„ revelatio that followed upon it Thus he gratifies vile Hereticks in raking up their old ground to build his new errour upon 2. Seeing this practice of hearing is condemned by the Scriptures should it be granted the which I deny that ordinarilie their preaching begits men to the faith yet his proposition is unsound For no evill may be done that good may come of it k Rom. 2 8 No not the least to procure he greatest good that is a true saying E malis nullum May not I lend God a lie l Iob. 3 7 for his glorie Much lesse doe any other evill for any other whatsover As well the meanes saith one m D. Slater Expos on Rom. 3 v. 8 pag. 308. as the meaning must be good i Hos 4. 15 Mat. 7 Rev. 18 4 Son 1 7. So writes Pareus n In Rom. 3. v. 8 ad bonum finem bona legittima requirantur media Timpler o Exerc. Philos Sect. de act hâ—maÌ„ nat quest Lavater p CoÌ„ment Iosh c. 2 hom 8 fol. 10. Vnto a good end lawfull and good wayes and meanes are required The reason is q D. Willet Comment in Rom. 3 Quest 12 p. 154. Par no sinne is eligible for whatsoever is eligible and to be made chose off is good but sinne is no wayes good for then it should not be sinne Moreover according to this mans Argument men may commit Schismes and Heresies for good comes of them namelie a clearer Illustration of Orthodoxall verity So they may lie steale committ adultery c. because of some following good effects Which is the glorie of Gods wisedome in his mercie towards the elect and justice upon the reprobates But this I know he likes not Notwithstanding his and it pedes ad caput for the matter of reasoning is all one For thus he disputeth If the effects of false Ministers prove good Then may they lawfully be heard But the first is true Therefore the second But stay the consequence followes not For non mox bonum est ex quo bonum sequitur sayth a judicious Writer r Comment in 1 Cor. 11. We may not straight way say the thing is good because good followed of it As for the good effect it is not perse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But ex accidente as Logicians s Dionis Areopag c. 4 de divin nom Fr. Pieolomen in Doct. Ethica Rod. Goclen cont Philos Theol. par 3 p. 85 Keckerm Syst log l. 1 c. 13. phrase it By an accident It cometh sayth Lyran t In Rom. 6 ver 1 ex bonitate Dei qui bona elicit ex malis The like sayth Theodoret. v Lib. de providenc fol. 85. Deus malis ad bonum aliquod utitur So Paez x Cantic Moys Text. 4. AnÌ„ot 1 p. 67. peccata a Deo ordinantur in bonum To conclude though in evils of punishment we may chuse a lesser to shunne a greater Yet in evils of fault election hath no place For Divines y Dispute against Eng. Popish Ceremon part 2 ch 1 pag. 10 hold absolutely that no thing which is evill in the use of it may be done either for prevention of evill or for any good whatsoever inter duo vel plura mala culpae sayth Alsted z Theol Cas cap 12 p 210 nullum est eligendum And Pareus a In Rom 3 8. the like Nec ullum admittendum malum ut even iat aliquod bonum sive per se sive per accidens 3. The maine drift and scope of his reason is not onlie untrue But indeed very daungerous to say no worse of it as rending to restraine people from hearing the true Ministers of Christ And that this is so I prove it thus That preaching which hath not or doth not ordinarily begit men to the Faith of Christ may not lawfully be heard But the preaching of many true Ministers in their Congregations neither hath nor doth ordinarily begit men to
Hos c. 2. 16 17. Zanchus t Comment in Hos c. 16 17. Ainsworth u Arrow against Idolat c 2 p 8 Iacob x Expofit on coÌ„m 2. Marburie y Catech. on coÌ„m 2 Bilson z Answ to the Apol of the semin p 22. Iesuitisme par 2 p 515. D. Humfrey a and others 5. If a mans cause should be judged onely as his adversary laies it down it would bee a great prejudice and losse to him might we haue liberty to speake in our owne cause we would bring in more exceptions against their delectable thing b Isa 44 9 then the state of the officer albeit the Treat speakes but little else for vs. For 1. In this kinde of hearing men vndertake to doe an impossible thing that is to serve two Masters viz Christ and Antichrist and each opposite to other and requiring diverse and contrary service at on and the same time c se a booke intituled a light for the ignorant or the 3. estates ffor the first commands that the doctrines of the Gospell bee heard in a true Church and Taught by a lawfull minister and forbids the contrary the later prohibiteth what the former requireth and requires that the word he heard in a false Church and taught by an vnlawfull minister Now whether it be right in the sight of God to obey Christ rather then Antichrist judge ye d Acts 4 19 2. This is not only to simbolize with Idolaters and to give speciall honour to Antichrist as we haue before proued but also a reviving of an errour held by certaine old Hereticks as the Nicolaitans e Irenaen l 1 c. 27 Euseb l 3 c 29. Bisilides f Cent c 5 p 77. Helchesaits g Cent 3 c 4 p 98. Priscillanists h Cent 4 c 5 p 403. c. condemned inscripture by the fathers which lived in them times Their errour was that Christians in worshiping of God might outwardly conform theÌ„selvs vnto the practice of such waies means as Idolaters had divised yet so as they did inwardly secretly dislike of the intentió ends which the others had in the observatioÌ„ use of them Our opposites are here manium inania consilium in judgment alike corrupt with theÌ„ For though they daube it over with more artificiall cunning to make their delusion the stronger yet for their principles maine grounds aspis a vipera they are all one and alike as I shall make it good whensoever any of them gives me occasion to reply 3. It is such an act of religion as the paltre petigree of it is only grounded vpon the witt and will of man voyd of all scripture yea indeed all shew therof therfor by learned rightly termed a mocking of God i Luther in Amos c 7 p. 134 grosse superstition k Lavarat in los 22. great rebellion l P. Mart in 1 Sam. 15. wichcraft 4. n ibid 2128. It is so vile a thing as our blessed Martyrs would rather giue their bodies to the fier then doe it witnesse Thomas Reed m Acts Monum pag 2197 his wife and daughter Rafe Allerton o bid 2â—08 Iohn Fetty p ibid 2256. Iohn Moyes q ibid 2217 John Hallingdale r ibid 2222. Joan Wast s ibid 2134. Thomas Whut â—ll t ibid 2029 I fabell Foster u ibid 2030. Iohn Cavill x ibid 2074. Thomas Spicer y ibid 2092. Thomas Haâ—land a ibid 2099. Iohn Rough b ibid 2226. Roger Barnard c ibid 2098 Adam Foster d ibid 2099. Robert Lawson e John Carelesse f ibid 2114. Alice Benden g ibid 2167. Thomas Harding h ibid 1117 William Tims i ibid 2078. mother Semâ—n her Soane k ibid 2234 Angels wife l ibid 2299. many more If any should object but these went not to the Church because of the Masse I answer 1. they refused to goe thither at all 2. many of them shewed their dislike against this Hearinge in particular and suffered for it greevious persecution as the Reader may see in the places quoted 5. By this meanes men breake their vow which they haue vowed vnto God Among other vows vnder the Law the Ievvs had one vvhich they named Cherem * that is of the curse a vvord derived of Charam to wast destroy kill c. and it implied that such a thing vvas seperated and quite set of and so a great sin either to-touch it or put it to any vse aftervvards Such a Vow doe all the faythfull make vvhen leaving Babilon they plant their feete in the pleasant vvaies of Sion Their promise then is not to touch the vncleane thing any more but vtterly to forsake all the orders customes institutions vvaies and vvorship of antichristisme and to practice intirely and onely i ibid 2099. both for matter †See P. Mart Comment in Iudg c 1 v 17. 18. m 1 Cor. 10 14 Esa 2. 18. 20. manner whatsoever the Lord their God commandeth Therfore in going back to make vse againe of any of her constitutions and divised meanes whereby to worship God in this men certainly foresweare themselves and soe are guilty of fearefull perjury before the Lord. 6 It is a worship before Idols and marke it not accidentallie but purposely present before them and such Idols as haue a religious state in the worship And to do this is against the cleare tax of Scripture n Exo 20 5. 1. Cor. 10. 20. Psa 106. 37. And as Pareus o coÌ„ment in Hosâ— 8 p 529. saith is a post a sie from God great Idolatry very scandalous in it selfe ahorible abomination in the Lords sight and the end of it causeth death and wrath eternally Rivetus p còment in Hos c. 4 p. 151. writing of the same thing ads thus Howsoever such worshippers haue their minds voyd of superstition and intend to serue onely the true God yet in truth saith he this they do not but worship and serve the Deuill Ainsworth q Annot. in Exod. 20. 5. Cartwright r Histo Christ lib. 1. pa. 140. say the same 7. In this men cast themselves vpon temptations s P. Mart loc com clas 2 c. 4 p. 209. Aret in Mat. 4 7 p. 155 and provoke the Lord so to wrath as justly he may give them up to satan Antichrist for to blinde them and harden their hearts 8. A tender conscience by it wil be wounded afterwards tanckle inwardly as a thorne in the heele in that it leads men to equivocation dissimulation reservation and in a kinde to a deniall of Christ to condemn themselvs in the things which they approve of Davids heart smote him for a little †See beefore in M. Gres molds cause 9. It gives just cause of offence t Melan. in Evang fest mich p. 552. vnto the brethren weak
this cannot be denyed But for the other kind and way of Hearing albeit it be not the Relation yet it is in Relation and belongs reallie to the praedicament or matter of the Relation I am sorry that J am constrained to speake so often of Philosophie but indeed I can doe no lesse considering that leaving the Word of God he seeks to lead men a stray by abstruse and ambiguous distinctions strange and wrapping words Now howsoever this may puzzel the understanding of some people as not able to apprehend the strong delusion yet the truth is let them be brought to the rules and grounds of true Philosophie d Vera Philosophia cum S. Theologia nusquam pugnat quod in Theologia verum est etiam in Philosophia contra Keckerm disput Philos p. 5 they are as unable to be defended by art and reason this way as by the Seriptures Notwithstanding I doe desire the person whosoever he shal be that undertakes the cause here against me to prove what he saith by divine authoritie For I would willingly deale with him by that booke alone as by the book of all truth Nay I require Scripture for without it I shall beleeve nothing though he bring whole Cartloads of such carnall caveling devises But to proceed 2. To apply the hearing in question to a stander by that heares a man to speake occasionallie and in a private way Here againe as in al the rest he takes his scope without orbe or order For where things are done ex mero alterius obsequio by a power institution there can be no participation in the administrations thereof e M. Const Cnirim Metaph. l. 2. c. 1 but it is a submission to the power whether it be true or false By such a gloze the Corinthians might finelie have put of Pauls reproofe Seeing we are not in union with them we can at their sacrifice only as standers by and in a private way and so have no relation to the idol But such a shift would not serve their turne For whatsoever they did it was to be determined and reputed according to the publick acts and not as themselves vainelie fantised So f comment in 1 Sam. c. 27 v. 4 Martyr Chytraeus ‡ De Eucharist p. 216 and others The time was when the Treat thought that there was use g Preface before religious Commun of a distinction of Religious actions into personall and Church-actions how he understood it he shewes afterwards h Treat of private Communion pag. 10 in private I communicate onlie with the presons and personall graces of holy men in publique I communicate with their Church-state and order as also with the publick Ministery and in and with it with the Prelacy whence it is The truth here is never the worse nor lesse howsoever he left it for he that joynes in the exercise and practice of publick actions he must necessarilie joyne himselfe tō the State Order Ministerie c. in which and by which the same are performed 3. In this answer he plainly confutes himselfe For marke all Readers that have sence In a true Church he grants there is Communion between the Teacher and taught and the reason which he gives for it is because the Flock is the object of his Ministerie Now if that in this way make a Lawfull Communion then by necessarie consequence there can be no hearing in the other way but must be an unlawfull Communion My reason is because the Office of a Preist is not an institution of any one independent bodie but of universall Hyerarchicall state and extendeth it selfe too and over all manner of persons whatsoever I say so many as doe congregate and bend an eare thereto If any should object and say but many of them are Parish-Priests and so resident in one place I answer this respects not the state of their Office at all but onlie imports a licence that some have from their Prelate to doe certaine services speciallie in this or that Assembly not that their Office of Preisthood is here by anie way limited or circumscribed but is as we said before universall and every where over Sea and Land Hence then everie hearer must needs be the object of such a Ministerie and so communicateth therewith if there be any weight of reason in the Treat words And here we have verefied the old saying Ipse sibi nocet is alium qui laedere quaerit 4. Where he saith here is communion only in the effects of the truths taught Here is another invention of his owne head and makes true the saying i Vno absurdo dato mille sequuntur grant one absurditie and a thousand will follow That the effects should be dividuated from the working-cause is against the rules of reason k Clement Templ Metaphy l. 3 p. 251 260. for common principles shew that there is an essentiall connextion between them and the former is to be considered for qualitie kind as the later is These Canons are well known as is the cause so that which is caused of the doing of the thing n Idem qua idem semper facit idem Arist l. 2. de Gen. corrupt c. 10 Againe l Rodolph Goclen c. 9 p. 90 as is the same so alwayes followes the same effect We speake not here of what may fall out by accident o Arist 2 Topic. c. 9 5 31 but of things considered in themselves m qualis causa tale causatum And to take it thus and say they effects are right and Lawfull when the instruments and working-causes are wrong and unlawfull Or to say I may communicate in the effects and yet not with the instruments or working-cause It is caput vacuum cerebro as vaine a thing as ever man held If a Traitor or Rebel should set up one to be a Iudge another a Major c. and give them commission to administer justice publicklie Were it Lawfull for any of the Kings subjects to communicate in the effect of their administrations because the same in it selfe was just I say no For it were treason so to doe And is it a lesser offence to offend God in a matter of the like nature If a man may communicate in the effects of such actions say good in themselves whose instruments and working-working-causes are unlawfull I say let this be granted there are few Idolaters Adulterers Theeves Witches but will easilie excuse themselves But as it is a Maxime in the civill Law p Fr. Connanus Comment juris civil l. 5 c. 9 and grounded on the Law of God q Mart. Azpilcueta Enchyrio c 17 p. 330 cals it a breach of the 7. ◠Commād That to have any thing rightlie just and lawfull instruments must be used So it is in this cause here For howsoever God may use what instruments he will I say bring his purpose to passe by what secondary meanes he pleaseth yet hath he bound vs straightlie
presume above that which is written Surely if men may take such boldnes in expounding of the Scriptures the grossest Idolater may excuse himselfe easily 3. I grant that to heare is some time taken for beleeving approving following c But what of this Will it therefore follow that Christ in Ioh. 10 5. doth not speake of the outward hearing of strangers I may safely protest his proofe here is onely his bare opinion ‡ And so it is all along the booke And he argues ex non concessis From that which is not granted I thinke no wise man will engage himselfe to defend the conclusion which cannot be defended * Ne conare quid fieri non potest 4. Where he saith the strangers of whom Christ speaketh were of the true Church and of Israell Jf his meaning be that Christ here hath respect only to them he is greatly deceived For he intendeth all strangers which in the sence of the Scriptures either then were or afterwards should come into the world whether of the true Church of Israel or not It hath hitherto been a ruled case among divines not to distinguish where the Word makes no distinction But the Treat keeps seldome this Canon For as Lizards who out of the open field doe runne into Bushes So he leaves the plaine Text and literall sence of the Scriptures And turning their necks cleane about * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation makes them speake what he pleaseth And by this meanes neither dealeth with the Objectson nor cause of the Lord as is meet * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation 5. Jt is a question whether the Godly in the Iewish Church having by hearing discovered the Scribes Pharises to be strangers that is false Prophess mought afterward heare them againe The Treat a See his justificat separat pag. 434. was once of the mind that they might not and gave some reasons for it b To be lightly moved in Religion is Childish weakenes sayth he divine Mor. Observ p. 44. It had been a happy thing for the Church of God if he had not shewed such a Childish weakenes But howsoever the case is not easily to be determined considering the state of that Church time Yet this is cleare to all men of sound judgment that in the Churches now under the Gospell false Prophets may not bee suffered But after due and orderly conviction beeing found so and abstinate they are to be rejected and so no outward hearing of them any more Of this judgment Camerius c Comm. in Apoc. c. 3. Borrhaeus d In Apoc. c. 3. Tossanus e In Mat. c. 7. Oecolampadius f In Mat. c. 7. and others Lastly by his answere all false Prophets may bee heard For if nothing make a false Prophet but as hee sayth unsound Doctrine And Christ doth not forbid the outward hearing of such Then what I said followes necessarilie Now if this were true Lord in what a miserable case were Gods people But it is neither so nor so For the Scriptures shew the contrarie besides he contradicts here himselfe and is so variable and unsetled in that thing As it may be said of him as it was said ‡ Melanch in Cron. of Severus Omnia fuit nihil fuit Hee turneth every way and cannot passe any way He anglieth in all waters and yet catcheth nothing he hath spent all his oyle in making a salve for the foule sore Antichristian Preists and yet to say as the truth is hath left them in a worse cause * For they need not by his writing leave their unblessed standing For so they only preach the truths of the Gospell They sinne not And then what need is there to lay downe their false Office then he found them SECT 12. THe 12. Objection followes thus The Scriptures of the Old and New Testament warne Gods people of false Prophets vvhich the Ministers of that Church are having an unlawfull calling To this he thus replies Treat 1. They warn not to hearken to them nor to beleeve them But to try them which without hearing them cannot be done Not that all false Prophet are to be heard by all that they might try them For that were to tempt God But now I answer * Not as Apollo answered the Iewes by the Scriptures Act. 18. ult for so he could not seeing hee writes against them the Scriptures cited which speake of Prophets in the true Church which were to be heard till they were orderly repressed or at least plainly discovered by their Doctrine heard to be such Answ The souldiers which served Marcus Antonius fell unawares on an Herbe * Appian de Bell. Parth. the vvhich greatly distempered their heads To say vvhat my mind gives me it vvas an unhappie thing that ever the Treat found out this Wild gourd for it much weakned his large abilities and caused him in this point to be no more like the man that he was when he was against it Then an apple is like a nut ‡ We cannot apply the saying in the Greeke Proverbe to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our later thoughts be wiser then our first For here he rather striveth then teacheth As Ierom. confesseth of himselfe beeing reproved by some for writing some thing against lovinian as the Treat doth against us by way of contention rather then of Doctrine Hierom in Apolog. ad PammachiuÌ„ pro libris adversus Iovinian Some thing he would say here but to professe my owne ignorance I doe not understand him For 1. he peremptorilie denies the whole Objection and so conquently affirmes that all False Prophets may be heard yet presently with the same breath he unsayes what hee had sayd before And sayes all false Prophets are not to be he heard by all And within 4 lines after le ts both sayings fall againe and sayth false Prophets beeing discovered so to be are not to bee heard This is so deepe and inextricable a riddle for me to unfould that I must confesse my selfe here Davus not Oedipus And therefore will leave it for what it is and come to the defence of our Aâ—gument 1. * 1 Cor. 6 15. Howsoever the Treat in the point of hearing of false Prophets is off and on so that no bodie by his words can well tell what
fallacia ex ignorantione veri Elenchi which is to change the state of the question and to draw Conclusions contrarie to the true rules of the axiomes or propositions disputed off The Treat is fallen into this fault For whereas our question is onlie about hearing in Church-way and of Church-Officers Hee alters quite the state of the point and speakes of hearing at large As if we should question whether Hearing simplie bee unlawfull and not rather hearing with certaine adjuncts That is in an Antichristian Church of a false Minister the like But to come to his answer 1. What it is to Prophesie in his sence ‡ The Trea. wrote once that no Scripture justines preaching out of a true Church much lesse in a false Church justificat Separ p. 73. I know not neither doe I inquire after For it is sufficient for me to know what Prophesie is and what true Prophets are in the sence of the Scriptures In the Booke of God I find true Prophets to be taken three wayes 1. Strictly for one who from the inward counsell of God could foretell things to come g Gen. 20. 17 Numb 12 6 Deu. 18 55. 2. For Lawfull Pastors and Teachers in the Churches of Christ h Mat. 10. 41. 1 Thes 5. 20 Rev 11 6 3. And more largely For such private members i 1 Cor. 14 Rom. 12. 6. of particular Churches as have received the gift of the interpretation of the Scriptures and so are able to speake to edification exhortation and comfort Of no other true Prophets doe I read in all the Scripture Seing therfore the Preists he pleads for are not of any of these rancks k Quae. in what ranck of Prophets unlawfull Ministers are And under what Scripture they are comprehended I would haue a private Christian aske this question of some learned divine whome hee knowes doth hold it lawfull to heare false Ministers And it is very likely he will answer him by deepe silence Then needs must they be false Prophets and so consequently not to bee heard 2. Againe in p. 77. He sayth No maÌ„ teached the Gospell but was a member of a true Church For the other part of his answer Which is hee that teacheth false Doctrine is a false Prophet Here I thinke wee must take his meaning and leave his words But what he meanes J know not And therefore will cast it aside only here is a fitt place to propound a question or two 1 Whether to hold teach and practice the errours and lies conteyned in their Canons Service-Booke Bookes of Articles and the Ordering of Bb. Preists and Deacons doe make a false Prophet 2. Whether to hide from the people the knowledge of all the main truths which concerne the outward regiment of Christs visible Church make a false Prophet 3. Whether it bee Lawfull to heare any false Prophet known so to be l There is one question more viz. whether the Lords Lawfull Preists which served at the Altar in Ierusalem mought not as well urge their people to heare Ieroboams Preist at Dun and Bethel As the Ministers novv under the Gospell to persvvade men to heare in false Churches If it bee not all one shevv the difference The simple beleeveth every word m Pro. 14. 15. But the prudent man looketh well to his going There is nothing more in this answer but a little girding at some mens persons and at their exercise of Prophesie to which J will say no more but in the Poets n Iuvenal Satyr 2. words Dat veniam Corvis vexat Censura Columbas SECT 13. THE 13. Objection is laid downe in this manner The Lords forbids Iudah going to Gilgal or to Bethel Hos 4. 15. 16. Treat The meaning is plaine the words expresse that they were not to goe thither to offend and play the Harlot in joyning to idols Ver. 15. 16. This I grant ‡ Nos qui Christiano nomine gaudemus dicemus nos abjicere Deos alienos verum colere cum pars idola defendat adoret colat breviter divinis honoribus pro sequatur Lavar in Josh c. 24 Hom. 71. p fol. 81. is to be done in no place But deny any such thing to be done in the hearing by mee pleaded for The Scriptures every where forbid the going or comming to such places or persons as in by or with them some evill is done to wit for the doing of any thing evill or unlawfull in or with them This is all a primo ad ultimum Ansvv When Children find any hard words in their Lesson They wil be sure to passe them quickly over Hoping thereby to save themselves I must needs say the Treat met here with a strong argument And therefore it is no wonder though he shew us a Scholers tricke To wit leave that speedilie the which hee knew not how to answer * See the like answer to our 1. Object It is Antonies precept in Tullie if men be troubled about a hard question to say nothing to it De Orat. l. 2. If the Reader doe not see the weaknes of it to say the best of it I will set before him a glasse to vew it in For 1. He makes himselfe here an Opposite to science 2. To Conscience 3. To the truth And lastly to himselfe And first of the first They vvere nor sayth he to goe thither to offend J professe in all good conscience my desire is not to pervert his meaning but to understand it But how to understand it J know not For his speach is much like the answer which Pythius the Preist gave to Pyrrhus the King Epire. a Cicer. de divin Ajo te Aeâ—cida Romanos vincere posse An answer so dubious discrepant as it cannot be gathered from it whether He or the Romanes should overcome The Treat answer is of the like ambiguitie and darknes It is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher b Arist 1 Seph 4. speakes For you cannot directly say whether hee intends that Iudah might Lawâ—ully heare Ieroboams Preists at Dan and Bethell or not You may take it either way or no way For it is utroque nutans sententia a speach like an Echo and will say whatsoever you will say before it But it is no marvaile Hoc neque prophetae predicaverunt neque Dominus docuit neque Apostoli tradiderunt Iren. l. 1. c. 1. though hee leaves the matter thus in a doubtfull sence For I beleeve what Augustine c Liberius improbare non audio ad Ian. Epist 119. sayth of himselfe was here true in the Treat hee durst not freely speake his judgement But in the meane time this sheweth a wretched cause For whosoever sees his cause to be good hee will search and weigh rather what should be said plainly and to the full then what may be said darkly and coulorable and so to put it off with a shift 2. If he meant to say any thing his
necessitated to approue of all the acts conclusions they make but may dislike them if I see they are not as they ought to be The Corinthians for ought I can see resorted unto the Feasts of idols upon the same ground that the Treat layes downe for hearing They went not of superstition for they were to well instructed and Paul in their person brings forth an excuse for them * 1. Cor. â— 4. We know that an idol is nothing As if they should say we regard not what they have devised their publicke false-state concernes us not for we have left it We are in no Church-communion with their Officers our meaning is not to worship as they doe they intend one thing we another But did this satisfie the Apostle Not in the least For he knew their private differing intention was but a strong fruit of the flesh monstrous presumpt on and a meere delusion For their eating was not to be looked upon and judged after their secret meaning But according to that publicke state where they were And here I desire the Reader to note the difference betweene Paul and the Treat Paul makes the sinne of the Corinthians to be their resorting to an idol-state Not simply their eating for thaâ— they might have done else-where but because it was in by or from an institution of the Devil The Treat layes us downe a contrarie Doctrine and tels us a false Church-state is nothing And Antichristian Officer nothing And that we may lawfully worship God in the one and heare his Word preached by the other provided we be not in Church-communion with the Officer c. Truely the difference here is great For the Treat cleares the Corinthians of the thing for which the Apostle condemnes them But I will not presse this further now Only what Augustine * said of the learned Fathers I may speake of the Treatis in stead of him or rather above him Paul the Apostle commeth to my mind to him I runne to him I appeale from all sorts of writers that thinke otherwise For conclusion if the false state of a Church and Ministerie defile only the members thereof And as for other present worshippers they are blameles Jf this I say be a true saying theÌ„ hath he vainely confind himselfe to the Ministerie of the Church of England For his Position will serve as well to justifie hearing among Papists Arrians Sorcinians Iewes Turkes c. Yea further and to be present at any service or worship they doe For what should hinder but according to this ground a man may lawfully goe to the Temples of the Saracens and he are their Preists considering they doe deliver many materiall truths As that God is true and righteous in all his wayes a â— In Alcho ran Azoara 1. The Creator of all things b The giver of every good gyft c Azoar 14. Ad that Iesus Christ is the Sonne of Mary d Azoar 11. the Messenger of God and a true Prophet e Azoar 7. If any object but they utter many lies and blasphemies I answer the hearing simply of errours corrupts not the Hearer For so he consents not to them in judgement not practice but testifieth against them he delivers his owne soule SECT 5. THE Treatiser layes downe our next OBJECTION thus By this then it seemes a man may be present at any act of Idolatrie and doe as others doe that practice Idolatry yet not approue of it And so the three Nobles in Danial needed not to have put themselves upon such pikes of daunger as they did for not falling downe as others did in the place To this he answereth Treat 1. In preaching of the truths of the Gospell no idolatrous act is performed Answ I perceive it is an easie thing to conquest if begging may procure one that But wee are no such children as to give the cause so away 1. Therefore J say in preaching of the truths of the Gospell viz by a false Minister about which is our dispute an idolatrous act is performed And that the Reader may understand this thing the better He is to consider that divine worship is not to be determined by a particular thing howbeit in it selfe good but as all the essentiall parts belonging thereto whether they are persons or things are kept and observed The Church of Rome in Baptisme useth water and in the Sacrament of the Lords Supper gives bread and otherwhile wine too doth this cleare their administrations of idolatry So runns the Treat reasoning But wee cannot receive it for the Lord never spake so by him J thinke all men doe thinke that Vzziah a 2 Chro. 26. 16. committed an idolatrous act when he invaded the Priests Office But what made it so Tooke he unlawfull incense No. Used he strange fire No. Offered he prohibited sacrifice or upon a wrong Altar No. Where then lay the fault The Scripture tels us it pertained not to him to burne incense unto the Lord but to the Sonnes of Aaron b Ver. 18. To apply this if his act were idolatrous because he wanted a calling howbeit observed many truths of the Law By the same reason the Church-acts of Antichristian Ministers are idolatrous Yea as for the truths which they preach this clears their acts no more from idolatry then Vzziahs true incense and Altar quitted him from transgression It is truely said of one c Lavaret in Josh 22. Hom 61. pag 7. We ought not to conclude of an action that it is good because it hath in it some thing which in it selfe is so And this is true as in divine things so in humane too For it is a knowne Tenent of Philosophers d Omne totum suis partibus ordinatur mensuretur determinatur the vvhole is composed measured and determined of all the parts Vnto the constitution of the whole according to Aristotlec is required 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. As Iob f Iob. 24.4 saith vvho can bring a cleane thing out of an uncleane Not one The false Office by our Oppositâ—es is acknowledged to be uncleane Now to deny that their Ministeriall acts are not from thence is against common sence And this further may be amplyfied by that passage in the Prophet g Hag. 2. 12 13. See Iunius on the place where it is shewed that holy things are polluted by touching things uncleane e Arist 12. Met. 3 Lib. de Poet. cap. 7. 3. If in preaching the truth according to the point in question no idolatrous act is performed Then it will follow that a man may remaine a Minister of a false Church all his life time Provided he only teach * Note that such whom they call Lecturers in some places only preach and doe nothing else As I my selfe for some yeares stood soÌ„ the truths of the Gospell Our reason is for in this if he doe no idolatrous act then he sinneth not so Consequently no just cause of
his comming out from among them The vilenesse of which thing I leave to the Readers censure 4 By the Treat assertion all usurpers of civill Offices can justifie themselves easily For although they are inrtuders and Tratours Yet seeing their administrations are so and so No Rebellious Act is performed I could note here many more such absurdities inconsequences tualoga in theologa as they cal them but enough is said Considering the truth brings forth no errour nor absurditie by true consequence Neither doth one part contradict another as Augustine h Scriptura sancta in nulla parte discordat De verb. dom 2. 11. well observeth Let us heare what he hath further to say Treat The Jewes after Christs death and the taking away and abolishing of the legall ordinance thereby circumcised their infants and frequented the Temple for purification and other Mâ—saicall Ceremonies as parts of Gods Worship and still remaining of divine institution Paul also circumcised Timothy entred the Temple and yet did not approve any manner of way of the errour and evill of the Iewish worshippers Answ It is truely said of the Orators there is nothing done so evill but with faire coulers a man may defend it To alleadge the Legall Ordinances for the justifying of this Hearing is a poore shift and shewes a desperate case For 1. it is doubtfull to some whether any did well to practice the Mosaicall Ceremonies after our Lords suffering I could name not a few who say it was their failing that did so But 2. grant and so I thinke that yet the Iewish Rites were tollerable I say in respect of the time of an indifferent nature and therefore their observation till further propagation of the Gospell in offensive and in it selfe not evill And so thinkes Calvin i Instit l. 3 c. 19 Sect. 10. Bezâ— k Annot. in Act. 21 27. P. Martyr l Loc. CooÌ„ in Clas 2 c. 4 pag. 200. Zanchy m In praecept 3 pag. 338. the Writers of the Centuries n Cent. 1. l. 1â— pag. 416. the Rhemists o In Act. 21 24. God minding saith Augustine p Ad Hierom Epist 16. to have them honourably buried Now what makes this for his purpose if there be any agreement betweene this Example and the thing he stands for thus it must be if it were lawfull for Paul and others to doe a thing which might be either done or not done according to circumstances then it is Lawfull to heare false Ministers howbeit the practice be against the Word of God I shall need say little more for if his best friends will but draw the curtaine and looke on both parts with a single and impratiall eye they must without more adoe confesse that I have rightly applyd it or they themselves applyed to it what we say commonly non causam pro causa he takes that for defence of his cause which maketh naught to the purpose 3. To speake a little further in this thing because some of our Opposites conceive it is much for them I desire these few particulars may be considered 1. The Ceremonies whereof we speake had a necessarie use of avoyding scandall q Act. 15 28. 2. They were expedient for drawing of people unto the faith order of the Gospell r 1 Cor. 6 20 22. 3. Of Gods owne institution at first 4. No part of worship 5. During a time after Christs resurrection in their nature indifferent s Rom 14 16 Gal. 6 15. 6. In the use of them it was not a holding of conformity with idolaters in their Ceremonies Contrary to this is the Hearing in question For it giveth offence to Brethren hinders many from entring into Church-estate it hath no other ground but mans invention it is a speciall part of divine worship in it selfe a practice sinfull and unlawfull and makes the observers like idolaters in their idolatrous actions That which next followes is his Wodden Reason of a Crosse I will sert downe his owne words To come neerer home Treat it is the custome in Popish Countries that all that passe by a Crosse must in honour of it leave it on the right hand as they may doe by reason of the placing of it comming or going t D. Rainold against Hart. c 1 divis 2 pag 46 Now if I ride with others that way I may doe the thing that they doe and keepe Company with them and yet not honour the Crosse Answ It was a common practice as a wise and learned man observes among young Students in the time of the Dunses that if in disputation they were brought to an inconvenience were it never so absurd they would have a distinction though without braine or sence I will not say that the Trea. distinction here is sencelesse but this I say and will make it good it is truthlesse besides hurtfull and dangerous For to take the things as he layes it downe that is there are two wayes to passe by a Crosse and I know there are in company some who in honour of the idol will leave it on the right hand Now in this case if I should silently passe on that side with them I should offend yea though I did it for no other cause but to keepe on with my company My reasons for it are these 1. The practising of an indifferent thing wherein others superstitiously put holinesse and necessity is an occasion of confirming and hardning of them in their superstition Of this judgement were the German Churches in the Confession of Auspnrg a Harm Confess pag. 222. and Musculus b Loc. Com. pag. 422. Chyereus c In Mat. p. 342 343. Bucanus d Loc. pag. 353. 332. B. Jewell e Defen of Apol. p. 386. D. Whitaker f Descript pag. 483. and others 2. Gods Word chargeth us to avoyd all appearance of evill and condemnes all such as with their bodies and in outward shew g Levit. 18. 34. and 19. 19 Exo. 23. 24. give any appearance to idolaters of conforming themselves to them in their idolatrous actions howsoever they doe it not with the same minde and intent that the others doe And this is affirmed by Bucer h Com. in Mat. c. 18. fol. 143. 6. Polanus i In Ezech c. 16. Calvin k In Levit 19. pag. 207. B. Hooper l Vpon Ionas Serm. 6. fol. 146. and others 3. Deu. 14. 1. and 12. 4. 30. 31. GeÌ„ 35. 5. I must please my neighbour to edification * Rom. 15. 2. 1 Cor. 8. 33. Now marke it if I yeeld him not due helpe in fitt time and place whereby to with-hold him from sinne I become accessarie to the evill he doth So write Theâ—philact m Com. in Rom. 15. D. Ames n De conscien l. 5. c. 10. p. 282. and others 4. Here the Proverbe is fulfilled Silence is consent For not only by words workes and Examples may