A stay against straying. Or An answer to a treatise intituled: The lavvfulnes of hearing the ministers of the Church of England. By John Robinson. Wherein is proved the contrarie, viz: The unlawfulnes of hearing the ministers of all false Churches. By John Canne.

SECT. 5.

THE Treatiser layes downe our next OBJECTION thus:

By this then it seemes, a man may be present at any act of I∣dolatrie, 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:* 1.1 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 deter∣mined 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 Sa∣crament 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 Vzziaha 1.2 committed an ido∣latrous 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 Aaronb 1.3 To apply this, if his act were idolatrous, because he wanted a cal∣ling, howbeit observed many truths of the Law; By the same rea∣son, 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 onec 1.4 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 1.5 the vvhole is composed, mea∣sured and determined of all the parts.

Vnto the constitution of the whole (according to Aristotlec) is required 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

2. As Iobf 1.6 saith, vvho can bring a cleane thing out of an un∣cleane? Not one. The false Office by our Opposit••es is acknow∣ledged 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 1.7 where it is shewed, that holy things are polluted by touching things un∣cleane.e 1.8

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: Pro∣vided, he only teach* 1.9 the truths of the Gospell; Our reason is, for in this, if he doe no idolatrous act, then he sinneth not, & so Conse∣quently 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 justi∣fie themselves easily; For although they are inrtuders and Tra∣tours: Yet seeing their administrations are so and so: No Re∣bellious Act is performed. I could note here many more such ab∣surdities & 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 con∣tradict another, as Augustineh 1.10 well observeth.

Let us heare what he hath further to say:* 1.11 The Jewes after Christs death, and the taking away and abolishing of the legall or∣dinance thereby, circumcised their infants, and frequented the Temple for purification and other M••saicall Ceremonies, as parts of Gods Worship, and still remaining of divine institution. Paul also circumcised Timothy, entred the Temple, and yet did not ap∣prove 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 Cal∣vin i 1.12 Bez••k 1.13 P. Martyrl 1.14, Zanchym 1.15, the Writers of the Cen∣turies n 1.16, the Rhemistso 1.17. God minding (saith Augustinep 1.18) to have them honourably buried.

Now, what makes this for his purpose: if there be any agree∣ment 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 circum∣stances; 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 them∣selves applyed to it, what we say commonly, non causam pro cau∣sa; 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 scandallq 1.19 2. They were expedient for drawing of people unto the faith & order of

the Gospellr 1.20: 3. Of Gods owne institution at first. 4. No part of worship. 5. During a time after Christs resurrection in their nature indifferents 1.21. 6. In the use of them it was not a hol∣ding of conformity with idolaters in their Ceremonies.

Contrary to this is the Hearing in question. For it giveth of∣fence 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,* 1.22 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 1.23 Now, if I ride with others that way, I may doe the thing that they doe, and keepe Company with them, and yet not ho∣nour 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 indif∣ferent thing, wherein others superstitiously put holinesse and ne∣cessity, is an occasion of confirming and hardning of them in their superstition. Of this judgement were the German Churches in the Confession of Auspnrga 1.24, and Musculusb 1.25, Chyereusc 1.26, Bucanusd 1.27, B. Jewelle 1.28, D. Whitakerf 1.29, and others.

2. Gods Word chargeth us to avoyd all appearance of evill, and condemnes all such, as with their bodies, and in outward shewg 1.30, give any appearance to idolaters, of conforming them∣selves 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 Bucerh 1.31, Polanusi 1.32, Calvink 1.33, B. Hooperl 1.34, and others.

3.* 1.35 I must please my neighbour to edification* 1.36. 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 The••philactm 1.37, D. Amesn 1.38 and others.

4. Here the Proverbe is fulfilled, Silence is consent, For not on∣ly by words, workes and Examples, may a man become partaker of anothers sinne; Verum etiam silentio, & dissimulatione vel conniventia, communionem possimus habere cum aliorum peccatis, saith D. Ames in the fore-named place.

Anothero 1.39 thus: Agentes & consentientes pari paena puniun∣tur, qui cum furibus pro fures habentur apud Deum.

5. If that passage in Calvinp 1.40 be true, they give offence who doe any thing unseasonably, rashly, and out of order and place, unto the hurt of others: then is not this thing voyd of scandall.

6. Dissimulation is a kinde of deniall of Christ. So saith Zan∣chy q 1.41 And Aquinasr 1.42 cals it mendacium in factis. And that this is dis∣simulation: the discription of that vice will make it evident. For according to Davena••s 1.43 that is dissembling, cum aliquis per signa factorum contrarium eius significat quod in mente clausum habet. And these reasons may bee applyed against the going with others to an idol-ministerie, Church, Worship, &c, as here unto a Crosse.

The Treat. goes foreward thus: If I have just and reason∣able cause of comming or standing before the Magistrate (to whom I owe civill honour) while he is performing some act of idolatrie, in the streets or else where; I may upon the same ground, goe or stand uncovered by him, without just blame.

Answ. I may say (as another saidt 1.44 in a like case) vvith such respects, relations, and distinctions, all idolatry and will-worship may be defended.

It greeves me truely, to see his fearefull retyring into the bat∣tered workes of the Familists: for howsoever he minseth it, and would make his thread somewhat fairer; notwithstanding their web and warpe is one: for let the doctrine of the Familists be perused, and it will appeare, it is all one here with the Treatisers. Men (say theyu 1.45) upon occasion may be bodily present where ido∣latrie is practised; yet so, as they loth the same, and keep their hearts to God only. So they

What they (by Occasion) do meane, and he by a just and reason∣able cause, I know not, neither doe I much desire to know; but this I know, there can be no reason given, that a man should come where idolatry is practised, (be the Magistrate present) and there in any outward signes and gestures doe as the rest, secretly pro∣posing to himselfe, not to give any honour to the false worship, but to the Magistrate, to whome he owes civill vvorship.

If Namaan had beene of the Treat. judgement, he would not have questioned the lawfulnes of going with his maister into the House of Rinnon: For he had as just and reasonable a cause, as the Treat. I thinke could instance. Moreover, he meant only in ap∣plying himselfe in civill service to the King, and had renounced before all superstitions of the Heathens, so that he would not bow in respect of the idoll, for he detested it with his heart: Not∣withstanding all this, to goe thither, he could not lawfully doe, I say upon no termes was it lawfull for him, to doe any civill reve∣rence and honour to the Magistrate▪ while he was performing acts of idolatry. And so, say Calvina 1.46, Martyrb 1.47, Sedeliusc 1.48, Bi∣dembachius d 1.49, Zanchye 1.50, Musculusf 1.51, Virelg 1.52, and others.

We are to serve God in the sight of the world, and what wee thinke in our hearts, that should bee written (as it were) and seene in our foreheads. But many now a dayes, make no con∣science of dissembling in Religion, so it be for some worldly ad∣vantage; as that Iewd fellow professeth in the Poeth 1.53, Non pu∣det vanitatis, minime, dum ad rem.

But such as desire to walke (••i 1.54) with a right foot, can∣not

indure it. Policarpusk 1.55 might have saved his life if hee would have dissembled before the Magistrate, but he saw it would have beene an appearance of evill, and a discouragement to the breathren, and therefore spake boldly, Christianus sum.

Sozemonl 1.56 reports that Iulian the Apostate calling all his soul∣diers before him, gaue to every one a grain of incense to cast into the fyer, and a peice of gould; they that were christians, having also receaved each man his insence and gould; not vnderstanding at the first that he was performing any act of idolatry, but that the rite tended either to his owne per••onall dignity, or to make some sweet perfume; but hearing-afterwards that this perfume was made unto the idols, they returned every one with his gould againe, gaue it to him, deplored their oversight, though in so doo∣ing they endaungered themselues of martyrdome.

The protestant princes of Augusta, in the daies of Charles 5. could not bee wonne either by faire meanes of foule to stand by the Emperour vncovered while he was performing som acts of ido∣latry: For if they would have done so, there estates, honour, li∣berty, &c. would have beene granted to them.

I could preduce the examples of many others, who rather then they would come and stand by the magistrate whilst he was performing some act of idolatry and there bow the knee, or vnc••∣ver the head and suffer both their krees and head to be cut of; and good reason too: for such a practice, is the high of delusion and deph of dissimulatio: and as onem 1.57 truelie sayth howsoever men flatter themselves with a hidden opinion yet the evident and appa∣rent worke of capping bowing and kneeling, shewes that the heart is unsound, and the dore a meere idolater. Blessed is he there∣fore, that condemneth not himselfe in the thing he appro∣veth.

In conclusion he saith: To apply these things to the Objection moved,* 1.58 seeing no other cause could reasonably be conceived of the Kings commaunding such a thing, or of their doing the thing at his commaundement, saue the worshipping of the idoll, in so doing they could not have escaped the iust plaime of idolatry: But now I have iust cause more then one of my hearing, and amongst the rest mine edification; & therefore cannot be challenged therein, to appr••∣of the ministers state, or standing, besidee that, as I formerly answe∣red here is none idolatrous act performed.

Answ. 1. Thine owne mouth (saith Eliphaz in Iobn 1.59 condem∣neth thee, and not I: Yea thine owne lips testifie against thee. His application here, is indeed against himselfe: For Jf the 3: Nobles in Daniell, had committed idolatry in falling downe before the idol•• (yea howsoever they had not intended to honour it) because it was the knowne and publick intent of the setting up of it, to be adored, and the Kings commaundement was that it should be so: This being so, then it followes, that seing false chur∣ches and false ministers are real idols, set up by earthly Princes; & their knowne intent by publick proclimation is, that all people within their dominions should come to them, bow before them, and by outward gestures approue of them: This I say being so, the conclusion is (certo certius) not lyable to exception, that whosoever comes, and bowes before those idols, cannot e••cape the iust blame of idolatry, howsoever in himselfe, hee intendeth no such thing.

And here let it bee observed (what wee even now said) if a man performe an action in a state, and of publick nature, he is to be con∣sidered (in respect of himselfe) as is that state, and according to the publick ordinances: For If the state, bee false, and the officer unlawfull, it is familisme for him to say, I knowe this state, is set up a∣gainst the Lord Iesus Christ, and every commer here to worship, according to the constitution, is an idolater: but I will have in my selfe asecret meaning from the rest, and in this regard, I cannot be accounted an approver of the state, or that I doe any worship here, as the same is publickly established and intended it should be don.

The learned condenme this, and stile it grosse dissimulation, and a mocking of God. So Scarpius,o 1.60 Caelius,p 1.61 Hemingius,q 1.62 Rivetus,r 1.63 Zanchy,s 1.64 M^r. Philpot,t 1.65 yea the thing is so vile, as a Papistu 1.66 hath writen against it, a whole treatise.

The authors of Pirth assembly write thus: Wheresoever the publick intent of a Kirk is to worship the sacrament, every private man following that intent, is formallie an idolater: if his private in∣tent be diverse from the publick, yet he is still materially & interpre∣tative an idolater.

What they say, wee say: and heare lies the difference be∣tweene our opposites and us. Wee both, grant the publick in∣tent of a false Church, is, to have their State, Worship, and Governe∣ment, approved,* 1.67 But here is the ods; they say, seing their private

intention, is diverse from the publick, they are not trespassers with the publick: though in publick they doe the same action. We on the contrary affirme, seeing the publick intent of the Church, is to honour the idol, every private man following that intent is formably an idolater: if his private intent be diverse from the pub∣lick, yet he is still materially and interpretatiue an idolater.

Ismenias (as the same authors note) stoping downe before the king of Persia,* 1.68 to take up a ring, which hee of purpose let fall; was not excused, because this stoping in common vse, was the adoring of the Kings of Persia: Let the godly reader consider of it, take ad∣vise, and speake his mind.

2. J deny, that any man hath iust cause to heare (in the way wee speake of) for his edefication. For what he saith here, he produceth neither scripture nor reason, nor any authority but his own; as if his ipse dixit, like the popes sentence were penitus definitiua, ab∣solate difinitiue and to be rested in: but to vse his owne wordesa 1.69 seing he soevveth himselfe barren of Divine authority. I will proofe what I doe deny by these reasons.

1 Whatsoever Christ hath thought fitt to teach his Church & the instruments & helps whereby, that hath hee fully set downe in his wordb 1.70: soe that to acknowledge any other meanes of edefication, then such as he hath appointed, is to receiue another Teacher into the Church besides him, and to confesse some in perfection in those meanes which he hath ordained for our edefication; this argument is brought against the vaine traditions of Rome and England by Gualterc 1.71, Lavaterd 1.72, V••sinuse 1.73, Polanusf 1.74, Amesg 1.75, the authors of the Abrigementh 1.76, and it holds every way as firme and good in our dispute.

P. Martyr speakes* 1.77 home to this point. For as much as God▪ is most wise, he needs not our devise for instruments to stirr up faith in vs, which thing no tradesmā in this kind would indure; but would chuse to himselfe at his owne pleasure wha•• hee should thinke most fit, &c. How bold are these 〈◊〉〈◊〉 who w••ll P••aescribe to God after What manner and by 〈…〉〈…〉 shall edefie ••s. Soe hee.

2 Seeing our discourse 〈…〉〈…〉

edefication, which Christ the onely Teacher of his Church hath appointed, then is it is set downe, by the appostle in Ephes: 4. 11. 12. 13. the reason is, because Paul there mentioneth all minis∣teriall meanes for the perfect and complet building of the Church from the first to the last: soe write, Fenneri 1.78, Laitonk 1.79, Piscatorl 1.80, Cartwrightm 1.81, Bezan 1.82, Calvino 1.83, Polanusp 1.84, and o∣thers.

But •• thinke our Opposites wil not say, that Paul there inten∣deth this Hearing, as a meanes of our edification: Jf they should, l the Treat: would be against them, for hee confesseth it is not a∣ny perticular ordinance left vs by Christ. Ergo. &c.

3. As Augustine saithq 1.85 it is better to dy with famen, then to eate with Idolothites, Daniell chose rather to live upon pulse, then to be fed, with the most delicate meats from the kings table, seing they were such meat as he ought not to eat. For he knew (as oner 1.86 writes on the place) Not by the power of the meate, but by Gods divine blessing, is the body preserved: To apply this, seeing the Hearing stood for,* 1.87 is a spirituall eating with idolaters: and men cannot receive the food without pollution; Our best course, is to cōtent our selvs with what meanes of edefication, we find in Gods way, be it much or little, I say not dispise‡ 1.88 the day of small things: and the rather, considering, that it is not the meanes, but Gods blessing on the meanes, that edefieth vs.

4: VVhosoever takes to himselfe, a practice, which is not grounded on Gods word, and therein is strict, he is just overmuch * 1.89 and presumeth bove that which is writen: and this is their case who heare unlawfull ministers for edefication.

5. Jt is not true, that a man being out of the false Church, and a visible member of a true, should bee furthered in the way grace, by returning thither to heare the word. Vpō better ground I may say, his grouth in knowledge and sincerity hereby wilbe hindered, and probably he in time drawne back to his former vo∣mit; or if he escape ship-wrack this way,* 1.90 yet to meet with such heavy terrors of conscience, as that his time after wilbe spent with griefe, and his yeares with sighing.

And here (christian reader) I thinke fit; to make knowne unto thee,* 1.91 what happened about 7 yeares past in England, there was a gentle man of warick sheir, by name M^r Edward Grefwold, a∣man very religious, as many besides my selfe can testifie: He and

I, being bosome Freinds (or to use his owne common saying o••∣hearts being as Davids and Ionathans, knitt together) vpon iust cause, wee both left the parish assemblies. He afterward by the meanes of some crafty men, was perswaded vnto hearing a∣gaine: vpon this he fell into great troble of spirit, and could have no feeling assurance of any peace with God: remaining thus a∣while, at length he sent a letter by his servant vnto me (the which I have kept a long time by mee) in this letter he largely acknow∣ledgeth his offence, and among other passages writes thus: You, ah you are happy: but I by my fall am miserable and wretched: and for the present time, I feele my soule to bee no otherwise, then if it were in hell: &c, ever since I went to their Assemblies I have ob∣served the Lords hand against me: &c, wherefore I beseech you by the mercices of God, set a day apart for mee, and seeke the almighty by fasting and praying, that the waterflood over flow mee not: &c. what his refreshings were after this, J cannot say, the report is, that to his changing, he had sad & sorrowfull dayes: notwithstan∣ding I am confident, that his soule is with Christ in paradise. As I am writing this, I thinke of the words in the Prophets 1.92 My flesh trembleth for feare of thee, and I am afraid of thy judgments. He that is wise will consider of these things: For as one* 1.93 saith providing before is better then repenting afterward.

It is no marvaile that false churches by some are called Officina scelerum, & carnificina sanctorum, shops of wickednes, and cham∣bles of the saints; for what can a tender conscience expect in fre∣quenting them, but indeed, pricks, racks, and tortures. Aquila & Symmachus for the Hebrew Aven, which signifieth the false state vnder Jeroboam, render it in Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an vnprofi∣table house: and well they might for whosoever goes to such hou∣ses, he may be sure he shall lose by it. And this is the judgment of Botsacha 1.94, Lutzb 1.95, Polanusc 1.96, Pelargus d, and others. And whereas some put difference betweene the Preachers there; as one sayth e the best are the worst:* 1.97 For these as evill workers, secretly, and by degrees, and with as little noyse as may bee, seeke to keepe people in errour and disorder.

3. The consequence of his (therefore) conclusion, no logician can make it good: For he argueth iust for all the world, as if one

should say, Because I goe to the assize or session for right or to schoole for education, therefore I cannot be chalenged ther∣in,

to approve of the Iudge, Iustice, or maister their state or standing:

J could goe on thus a tribus ad centum, for there is no end of such absurdities; the very naming whereof, is an∣swere enought.

But to the point, the Treat here yeelds the cause; For if a man shall heare in a false church for edefication; therein he approues directly of the state, For this is a sure thing (and let it be noted) no administration performed in a state, and by a power and con∣stituted office, can bee sought,e 1.98 desired & receaved, but in so do∣ing, the doer (Ipso facto) really approves of that state, power, and office be the same lawfull or unlawfull. And as for any mans say∣ing to the contrary, it is sine capite fabula, a vision of his own head, and will prove as good as the miracles which Iamnes and Iambres wrought, even meanes to harden his owne heart and some others, as they did Pharoahs by doing them.

Lastly where as hee tels vs, Hee hath formerlie said here is noe idolatrous act performed, in stead of this twice sodden Coleworth, I looked hee should have alleaged some Scriptures from whence this might have beene gathered, or concluded at the least, or brought some convincing argument, which might have cleared it, or if none of those, yet that he would have shewed some authori∣ty or author, which had soe written or spoken; but here is deepe silence; and we must take all (pro confesso,) vpon his bare word; but by his leave, wee purpose to try his novelties, and not take them vpon trust.

And howsoever I have said enought before in confutation of this, yet I will add a word more, and the rather, because not only is this a main point between vs, but also here is a ground laid, for grosse idolaters, to iustifie their evils by: For If in preaching of the truths of the Gospel in a false Church (say by a Pope, a Cardinall, an Arch-bishop, a Lord-Bishop, or any other enemy of God) no ido∣latry be done, then may a mā worship God in a way of his own di∣vising blamelesse. We have hitherto been instructed, that unto di∣vine worship two things are required, matter and manner, First it must be a true matter of worship, grounded on the word: Second∣ly done in aright and lawfull manner, order, forme, way, &c. and if either of those be wanting, it cannot be a resonable service; and of this judgement were Perkins,f 1.99 Brinsley,g 1.100 Eltonh 1.101, Dod,i 1.102 Hieron,k 1.103 Bates,l 1.104 Trailor,m 1.105 and others. But according to

the Treat: teaching the later here, is (etrivio) of noe vse at all; for so a man preach the truths of the Gospell he doth no Idolatrous act; although in the mean time he exercise an antichristian office; hence this must follow: viz, soe the truth be preached it is no mat∣ter whether the preacher bee sent from Antichrist, or from Christ; nor whether he preach at Dan and Bethell, or at Ierusalem in the temple. For if the former committ no idolatrous act, hee is then as blamles in his way, as the latter is in his. Better the Treat, had spared his words, and lookd better to his answere, or eat them both, then to blott paper, and abuse the reader with such unsound and hurt∣fall assertions.

Notes

• * 1.1

  Treat:
• a 1.2

  2 Chro. 26. 16.
• b 1.3

  Ver. 18.
• c 1.4

  Lavaret. in Josh. 22. Hom 61. pag 7.
• d 1.5

  Omne totum suis partibus ordinatur, mensure∣tur & de∣termina∣tur.
• f 1.6

  Iob. 24.4.
• g 1.7

  Hag. 2. 12 13. See Iunius on the place.
• e 1.8

  Arist. 12. Met. 3, & Lib. de Poet. cap. 7.
• * 1.9

  Note that such whom they call Lectu∣rers, in some places only preach, and doe nothing else: As I my selfe for some yeares stood sō.
• h 1.10

  Scriptura sancta in nulla parte discordat. De verb. dom. 2. & 11.
• * 1.11

  Treat.
• i 1.12

  Instit. l. 3 c. 19, Sect. 10.
• k 1.13

  Annot. in Act. 21, 27.
• l 1.14

  Loc. Coō. in Clas. 2, c. 4, pag. 200.
• m 1.15

  In prae∣cept. 3, pag. 338.
• n 1.16

  Cent. 1. l. 1•• pag. 416.
• o 1.17

  In Act. 21 24.
• p 1.18

  Ad Hie∣rom. Epist. 16.
• q 1.19

  Act. 15, 28.
• r 1.20

  1 Cor. 6, 20, 22.
• s 1.21

  Rom: 14 16, Gal. 6 15.
• * 1.22

  Treat:
• t 1.23

  D. Rai∣nold a∣gainst Hart. c: 1, divis: 2, pag: 46
• a 1.24

  Harm. Confess. pag. 222.
• b 1.25

  Loc. Com. pag. 422.
• c 1.26

  In Mat. p. 342, 343.
• d 1.27

  Loc. pag. 353. & 332.
• e 1.28

  Defen. of Apol. p. 386.
• f 1.29

  Descript. pag. 483.
• g 1.30

  Levit. 18. 34. and 19. 19 Exo. 23. 24.
• h 1.31

  Com. in Mat. c. 18. fol. 143. 6.
• i 1.32

  In E∣zech. c. 16.
• k 1.33

  In Le∣vit. 19. pag. 207.
• l 1.34

  Ʋpon Ionas: Serm. 6. fol. 146.
• * 1.35

  Deu. 14. 1. and 12. 4. 30. 31. Gē. 35. 5.
• * 1.36

  Rom. 15. 2. 1 Cor. 8. 33.
• m 1.37

  Com. in Rom. 15.
• n 1.38

  De con∣scien. l. 5. c. 10. p. 282.
• o 1.39

  Danaeus Comment. in 1 Tim. c. 5. ver. 22. p. 339.
• p 1.40

  Instit. l. 3. c. 19. Sect. 11.
• q 1.41

  Praecept. 3. pag. 554. Tom. 4.
• r 1.42

  Aquin. 2. 2. quaest. 3. art. 1.
• s 1.43

  Determ. quaect. 7. pag. 40.
• t 1.44

  D. Fulk. Confut. Rhem. on Philip. 2. 10.
• u 1.45

  See a Booke set forth by Edmond Iessop. a∣gainst A∣nabapt.
• a 1.46

  In 2. King. 5.
• b 1.47

  Loc. Cō. p. 199. and 643.
• c 1.48

  Commēt. in 2. King. 5.
• d 1.49

  Id.
• e 1.50

  Praec. 3. p. 536.
• f 1.51

  In a dial. translated out of French into English
• g 1.52

  Ground Rel. l. 2. p. 103.
• h 1.53

  Teren. in Phorm. Act. 3. Scen. 2.
• i 1.54

  Gal. 2. 13.
• k 1.55

  Euseb. l. 4. c. 15.
• l 1.56

  Hist. l. 5.
• m 1.57

  Calf hill on the Crosse, fol. 185.
• * 1.58

  Treat:
• n 1.59

  Chap. 15, 6.
• o 1.60

  Symphom proph. pag. 238.
• p 1.61

  A little Treat: to all faith∣full Christ.
• q 1.62

  In Ephe. c. 5.
• r 1.63

  In Psa. 16 p. 53, 54.
• s 1.64

  in Comt; 3, p. 534;
• t 1.65

  Act. mon. pag; 2002;
• u 1.66

  Called the love of the ••oule;
• * 1.67

  x Pag. 49▪
• * 1.68

  Ibid.
• a 1.69

  Iustifi∣cat. sepa∣rat. pag. 47. 48.
• b 1.70

  2 Timot. 3 16▪ 17. Act. 20. 27. Ioh. 20. 30. 31. 2 Pet. 1. 3.
• c 1.71

  ••n Ha∣bac. fol. 270.
• d 1.72

  in 1. Chron. 10. 11.
• e 1.73

  Catech. par. 3. p. 758. 760.
• f 1.74

  Partit. Theol. pag. 83 191▪
• g 1.75

  〈…〉〈…〉
• h 1.76

  〈…〉〈…〉
• * 1.77

  〈…〉〈…〉
• i 1.78

  Sacr. Theol. c. 7, p. 119.
• k 1.79

  Syons p. 10.
• l 1.80

  Aphorism. loc. 20.
• m 1.81

  Repl. 1. to Whitg. p. 85.
• n 1.82

  in Ephes. 4, 10.
• o 1.83

  instit. l 4 c. 1. Sect. 5
• p 1.84

  Syntag. l. 10, & 11.
• q 1.85

  Mori fame, quā idolothytis vesci. de bono con∣gug. c. 16.
• r 1.86

  Osiand. in Dan. 1. p. 367.
• * 1.87

  p Pag. 37.
• ‡ 1.88

  Zach. 4. 10.
• * 1.89

  D. Gouge on Ephes. 6, 14.
• * 1.90

  Treat. 2. par. 4, p. 78.
• * 1.91

  Cartvv. Hom. in Eccles. 7, fol. 149.
• s 1.92

  Psal. 119 120.
• * 1.93

  Hal. an∣tiq. Rom. l. 11.
• a 1.94

  Prompt. alleg. c. 21, de minist.
• b 1.95

  In Evāg; Dom. 8, post pent. p 339.
• c 1.96

  In Ezech. 44▪ pag. 800.
• * 1.97

  a Quaest. Evang in Mat. 23. Motives to the king and state, Pag. 32.
• e 1.98

  There are maine difference betvveene a mans bare pre∣sence in a cōstituted stat••; as beeing there, un∣avvares, unvvil∣lingly, or by com∣pulsion; & presence there of purpose to partake of the admi∣strations.
• f 1.99

  Jdolat. last times, p. 674. 675. last volum.
• g 1.100

  True vvatch, p 28.
• h 1.101

  On Co∣los. p. 308.
• i 1.102

  On the cōmand. 2.
• k 1.103

  On Psa. 51, pag. 4.
• l 1.104

  His booke against Ceremonies, p. 191.
• m 1.105

  On Tit. c. 3. v. 10. p. 715.