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.

AN Ansvver unto the Treatise.

SECT. 1.

WHen Satan cannot draw men to one extremi∣tie, he seekes to bring them unto another. The truth of this, the Holie Scripturesa 1.1 not only shew, but sundry examples also prove it in this present age.

It is true (as the Treatiser saith) there are many who affecting alienation from others,* 1.2 make their differences as great, and their adverse opinion or prac∣tice as odious as they can.* 1.3 A moat shalbe a beame with them, a knatt, a Camell. And hence through want of a take heed, they become rejecters of persons and things which they ought not.

Againe, on the other hand, there are not a few, who desi∣ring liberty, and large walking, and to have the credit and love of all men, use all their witt, skill, & power, to have great things (I meane evils and sinnes) esteemed small things: And what is small, that nothing. That so they may finde a doore of entry, to accord and agree with others in unlawfull prac∣tises.

Here therefore is the wisedome of the Saints, namely, that

they shunne both these two extremities. Medium tenuere bea∣ti. And for my part of this later number, I shall, while I live, professe my selfe (by Gods grace) be to both a Companion & guide: That is, not at any hand to condemne what is to be justified, neither to approve that thing which ought to be condemned.

There are two reasons laid downe by the Treatiser, where∣fore he penned this discourse. 1. For the freeing of his owne conscience. 2. The information of other mens.

Answ. 1. J dare not thinke, but the Treatiser when he fell first upon this point of Hearing, spake as he thought of it, and did nothing but what his minde gave him to be right and good: But this makes not the thing therefore justifiable; For as Martyr saith:b 1.4 The Rule of our Conscience must be the Law of God. Gideons Ephod was erected with a well meaning minde, but it became a snare,c 1.5 and a scandall, and an occasion of great idolatrie, and the overthrow and ruine of his whole familie. What hath this hearing been? but a snare in Israel, an occasion whereby many people have turned aside from the streaght wayes of the Lord.

2. I doe not see what satisfaction any man can have from his writing: Seeing he hath not alleadged any one Sentence of Scripture to prove the point in question lawfull. Omne quod loquimur, debemus affirmare de Scriptur is Sanctis: saith Hierom in Psal. 98. Tom. 8. But this he hath not done, onely he tels us, that Hearing is a naturall action: Hearing is no Commu∣nion, &c. Now, where this so (which is not in the sence he intendeth) yet it serves not his turne in the least.

If a Theefe, to cleare himselfe, should say, that he hath not stolen such particulars: Yet if he have done other things, he is a Theefe notwithstanding. So in this case, thought to heare false Ministers, be not a sinne in such a respect: Yet if it be in some other, the action is neither Lawfull nor neces∣sarie.

And here by the way, let me speake a word to you, whose warrant for your going unto unlawfull Assemblies, is only the Treatisers writing: This J doe affirme and will make good against all gainsayers, that if the thing could be justified, yet for his part he hath not proved it so, but hath left the point it selfe wholy un∣touch'd, and taken up a by-thing.

Therefore what Alcibiades said of the Athenians, I may well apply to you, You take things from other men, not by triall, but by trust, and doe them rather of affection and will, then out of any sure knowledge you have of the truth of them.

That the Treatiser made account to meet with Opposites, I marvaile not: Onely I marvaile, seeing he fore-saw so much, that he had not done his worke to some better purpose.

The first sort of Opposites are such who truly desire,* 1.6 and care∣fully indeavour to have their whole course both in Religion, and otherwise, framed by the holy and right Rule of Gods Word.

Answ. These cannot chuse but be his Opposites, and that for 3. reasons specially.

1. Because of his lightnes and inconstancie in the matters of God: and for that he seekes to build againe the thing which hee had before destroyed. What he hath said against this Hearing, the World is not ignorant of; and therefore here is a fitt place to lay downe his own words, & to apply them to himself: He sucks up his former breath; and eates the words he had formerly uttered, as though he had either forgotten what he wrote before, or cared not how he crossed himselfe, so he might oppose us.* 1.7

2. Because the drift and scope of his writing, thwarteth the truth, and leadeth unto sinne against the Lord.

3. Causeth troubles in the Churches of God, and hinders ma∣ny from receiving the love of the truth.

But did the Treatiser thinke, that the closest walkers with God, would oppose him in this thing; Then it must needs follow, he made account, that the loosest people for judgement & practice would be the embracers of it.

A second sort is of them,* 1.8 whose tender and scrupulous conscience makes them fearefull & jealous of everything that hath in it the least appearance on shew of evill, &c.

Answ. He that will not fall into a deepe pit, will not come very neere to it in his travell.

Gods people (saith Theodorete 1.9) must be so abhorrent from evill, both in Doctrine and manners, that the shew of both ought to be avoyded. And thus the Scripturesf 1.10 presse, and the Saintsg 1.11 have practised.

For his distinction between things onely naturally good in their kinds and use, and others morallie, &c. I see nothing in it, where∣fore he should desire the reader to take knowledge of it. For as for riches, credit of the World, and outward peace, here instanced, as they are good things in themselves, so they may be desired, and in a right way and course Lawfully sought after.

For the other, namelie, Hearing of the Word, obedience to the Magistrate, &c. In these things too, we must keepe our selves within the limits and bounds, which God hath set us. For his phrase of streaning and gooing as neere the Winde as may be, J hope he meant no streaning of a good conscience; If he did not, then his counsell is of no use at all: except it could be proued, that the Lord requires his people to heare in the way and manner hee pleads for: a worke (ab Asino lanam) not possibly to be done.

As there are some scrupulous in things amisse touching outward Ordinances, and yet faultie otherwayes: So I beleeve there are many not scrupulous in things amisse touching outward ordinances, and yet in their course of life, base and scandalous enought.

But what of this, must not Gods House and Ordinances be deare to our soules, because some mens conversation is not ac∣cording to their profession? God forbid. For in the holiest So∣ciety upon Earth, it is possible that there should be wicked per∣sons. When there was but 4: in the World, one was a Kaan: when 8. onely in the Arke, one was a Cham: Among the 12. one a Iudas. The purest Wheate hath some chaffe with it; The fairest garden some weeds in it; Therefore let no man forbeare to practice any knowne truth for other mens lewd lives; onely let them be care∣full to doe well themselves: Mourne for such as doe otherwise, and seeke by all due and lawfull meanes their Amendment. And this is the burden, and no other, which the Lord layes upon them.

The last sort he divides into 5 rankes; at which he either girds, or right-out chargeth, with Hypocrisie, partialitie, pride, igno∣rance, mallace, and the like.

It is said of Tamberlane* 1.12 that he raised warre against Baiazet the fourth King of the Turkes, because he refused to receive cer∣taine strange Garments, which he sent unto him. I beleeve, had these men, embraced the Treatisers opinion in this point of Hea∣ring, they should not have heard him speake so bitterly against them. But to the particulars.

Some are carried with so excessive admiration of some former guides in their course,* 1.13 as they thinke is halfe Heresy to call into question any of their determinations, or prac∣tises.

Answ. Howsoever we must live by our owne faith; notwith∣standing we are not lightly to esteeme of the determinations and practises of our guides, specially when we know they are no reeds; but men stable and unchangeable in the truth. He is a foolish traviler that will leave the way which he hath long kept, unlesse he be sure, he is out. There is (as Polanush 1.14 saith) a laudable imi∣tation of Elders. That is, so farre to follow them, as they are fol∣lowers of Christ.

2. J know none more faulty this way, then such as have learned of him to heare unlawfull Ministers: For were not these men su∣perstitiously addicted to his new devise, they would beware, how to reject (as they doe) the unanimous judgement and practice of all Learned Men and true Churches, and follow the blinde trodd of his single opinion.

Such as lay downe rules to finde out the truth by, write thus: What the Fathersi 1.15 all with one consent have held and written, is a necessary token to know the truth by.

Againe,k 1.16 Whatsoever hath beene holden at all times, and in all places, by all Christians, that hath not beene noted for novelty, singularity and division is to be received as the undoubted truth of God.

If these Assertions be true, the Treatisers then is untrue. For not onely are all old Writers against it, but the most Learned of later times: Yea (and let it be minded) all Sects and sorts of people, professing Christianitie, abhorre it; J except onely Fa∣milists: For they and he (••••dem in lud•• docti,) are for the pleading and practice here much alike.

Some againe are much addicted to themselves as the former to others:* 1.17 Conceiving in effect, though they will not professe it, the same of their Heads which the Papists doe of their Head the Pope, that they cannot erre or be deceived. And this spe∣cially in such matters us for which they have suffered trouble and affliction formerly.

Answ. 1. Wee are all more ready to blame faults in others, then to see our owne and amend them. Had not the Treatiser thought to well of himselfe, I doubt whether he would so lightly have singled himselfe out, and become (as it were) every mans opposite, Humble minds, are affraid to meddle with novelties: but such as seeke humane praise, imagine they cannot enought be observed, unlesse out of the dreggs of Sophistry, they raise some strange quiddities, whereby to crosse truths generally received.

2. That any man should love and like a thing, because it leads to persecution; That J cannot thinke; But this J thinke: There are some which doe professe & practice many things (and name∣lie this of Hearing) on no better ground or reason but hereby, to keep themselves out of troubles.

There is also a third sort who bend their force rather to the weak∣ning of other men in their courses,* 1.18 then to the building up of them∣selves in their owne; halfe imagining that they draw neere enought to God, if they can withdraw enought from other men.

Answ. I cannot devise for what end the Treat.* 1.19 should seeke thus to discover other mens nakednes, except it be, he thought that the more vile and contemptible he made his Opposites ap∣peare in the Readers eye, the easier he would be won, to embrace this his opinion of Hearing Antichristian Ministers; a prittie trick; Much like that Lesson of the Cannon Lavv: Si non caste tamen cause. But such shifts profit not, for a godly minde will search and looke into the cause it selfe; and not on the persons either for, or against it.

To oppose a bad course, is meet and lawfull, and should we be silent when we are called to testifie against it, we should make our selves hereby open transgressours.

Touching the building up of our selves: This (as Iude† 1.20 tea∣cheth) must be in our most holy faith. He that rayseth up a House with rotten stuffe,* 1.21 will loose his cost and labour by it.

I know not what withdrawing he meanes from other men: if he intend a withdravving from the Hearing of false Ministers, then I answer, they doe well that doe it. For if the Temple made with hands, defiled through idolatrie, was odious unto God, how much more will he loth our Spirituall Temples (not made with hands) if we suffer them to be polluted with filthy superstition. But so absolutely we shall doe, if we doe the thing which the Treat: here contends for.

A good man (saith Ambrosem 1.22) will be earnest and Zealous against idolatry.

Another saith:n 1.23 The better a man is, the more carefull will he be to withdraw himselfe from it. These witnesses are true.

Fourthly, there are some to be found so sowred with modines and discontentment,* 1.24 as they become unsociable: If they see no∣thing lamentable, they are ready to lament: If they reade any Bookes, they are onely invectives specially against publicke Sa••es and Governours.

Ansvv. 1. As to be unsociable, is inhumaine and brutish, so to be carelesse with whome we joyne in communion, is sinfull and vicious. A traviler were better goe alone, then have one in his company that should rob him, and cut his throat.

2. This is not an age, which wants cause of just lamentation, considering not onely the evils without, but what perverse things are brought into the Churches of God, whereby poore people are dayly deceived.

3. That we should looke into publicke States and Governours, there is reason for it; and specially, if the same be Ecclesiasticall, for else, how can we walke as men of knowledge, and hold fast onely that which is good.

Lastly,* 1.25 some thinke to cover their owne both grosser and more proper and personall corruptions, under a furious march, not onely against the faylings, but the persons also failing of infirmity in matter of Church-order and Ordinances.

Ansvv. I suppose by Church-ordinances and Order, he meanes the Ministerie, Worship, and Government under Antichrist. Now, that some of ignorance submit to these things, there is nothing more certaine; notwithstanding this gives not allowance to o∣thers

others (knowing better) to doe so too. If there failing be of infir∣mity, there is the more hope of their reformation, I meane when they shall heare the truth taught, and see the Teachers walke closely in it.

In conclusion, the Treat: pleas the Rhetorician, and makes a shew, as if he could say more, but he will spare his oppo∣sites.

Ansvv. As for his minsing figure of extenuation (to let much passe) I like it not; For he doth here no otherwise then if a Theese when he hath stript a man out of all that he hath, would faine yet be counted mercifull, in that he doth not murder him, or bind him as some others have done. Let any indifferent man read his writing, and he will say, the Treat. hath not spared his opposites. but short at them arrowes of bitter words, and made them as odious and vile as a man can doe. But blessed is he, that is not offended at the truth for such things.

SECT. 2.

THE Objections undertaken to be answered by the Treatiser, are (as he layes them downe) of two sorts: Some of them are framed upon supposition, that the Ministers in that Church are in themselves Lawfull and of God; But yet not to be heard by reason of the abuses & evils to be found in their administrations. Others with-draw herein (and those the more) upon the contrarie supposition: to wit, that the very order and constitution of that Church and Ministery is papall and unlawfull.

Ansvv. For the first I have nothing to say to it. It beeing a point beside our present dispute. Againe, for my part, I am of his minde in the thing: that is, to use his owne expression:

Supposing a Church, and the Ministerie, thereof essentially lawfull, it cannot but be lawfull for the members of other Churches in generall union, and association, with it to communicate there∣with, in things lawfull, and lawfully done: seeing the end of union is communion. God hath in vaine united persons, and states to∣gether. But he, who would have us receave the weake in faith,

whom God hath receaved, would not have us refuse the fallowship of Churches in that which is good, for any weaknes in them, of one sort or other. And this we have so plainly and plentifully com∣mended unto us, both by the Prophets, yea by Christ himselfe in the Iewish Church; and Apostles, and Apostolicall men in the first Christian Churches; In which many errours and evils of all kindes were more then manifest: and the same ofttimes both so farre spread, and deeply rooted, as the reforming of them was ra∣ther to be wished then hoped for: as that no place is left for doub∣ting in that case by any, who desire to follow their holy steps in faith towards God, and charitie towards men, and effectuall desire of their owne edification.

What he here writes is surely true; for the Scriptures approve not of rending away from true Churches for any corruption: I use the word any, because so long as we acknowledge the Church to be true (whatsoever her sinnes are) a separation from all com∣munion with it, is utterly unlawfull.

Our godly Predicessours had in them the zeale of God, and love of his truth;* 1.26 But how shewed they it? Not by forsaking their Brethren for offences, but in witnessing against them, and seeking their reformation. But now (ah that I could not say it) some men know not how their zeale like Iehues may be seene of men, unlesse they make publick Schismes in Churches; and this many times, not for any sinne, that they can justly prove the Church to be in, but upon discontentment, and because they can∣not have their way and will.

But of this no more now: For I purpose (if God spare my life) to set forth a Treatise touching this very point.

The Treatiser in pag. 23,* 1.27 would have us consider distinctly of Religious actions, according to the severall Rankes in which they may rightly & orderly be sett. And how we should conceive of them, a little after, he tels us thus: Some such actions are Religious only, as they are performed by Religious persons. And of

this sort is Hearing (and so Reading) of Gods Word. The Scriptures teach, and all confesse, that Hearing of the Word of God goes before Faith, for Faith comes by Hearing, as by an outward meanes. Hearing then beeing before Faith, and Faith before all other acts of Religion inward or outward; it must needs follow, that Hearing is not simply, or of it selfe a worke of Religion, and so not of Religious Communion.

Answ. That the Reader may the better perceive, how greatly the Treat: was deceived in this matter of Hearing: as to thinke it not to be of Religious Communion:* 1.28 I will speake here a little touching the nature of Communion.* 1.29

For the word: the Greeke koinoneo, signifies to have a part, or share, in, or with persons and things, answerable to it, is the Hebrew Chabar, and imports a consociation, copulation, or mee∣ting together.

Againe, Communion is three-fould; The first between God and Man; The second between Man and Man; The third between Man and actions; For the two later, the same is either civill, or spirituall. I call that a civill Communion, when the matter or ground of it is not in, & of it selfe divine and spirituall, but earth∣ly and temporall: For spirituall Communion, this is practised two wayes: 1. With persons and things: 2. With things, and not persons. Where there is a foregoing joyning of people together in a spirituall outward societie, or body Pelitick, there is a Religious Communion with persons and things. But where this is not, there is a Communion with things, as the State it selfe, and the administrations done by the power thereof. Howbeit, as I have said else-where, they have no Church communion, that is, to speake properly, they have no Communion with the persons, who are not in Church-estate or union with them.

And that this is so, the Scriptures* 1.30 not only shew: but also the deniall of it, leads unto grosse absurditie: For if a man communi∣cate not, in, and with the Worship he doth, then it must follow, that he neither helpes himselfe in performing true Worshipp un∣to God, nor hurts himselfe to doe the contrary; And so by this ground, it is all one whether I doe the one or other. But of this we shall have occasion to speake more hereafter; Now to his distinctions.

1. It cannot be proved, that Hearing and so Reading of Gods Word, are actions Religious only, as they are performed by Reli∣gious persons.

This is not so: for it is not the person that makes the action Religious; The reason is, if the action in it selfe be Religious, it must then be reputed a Religious action, be the dore Religious or not.

That no man may mistake me, let it here be observed, that actions are Religious, either in respect of the matter alone, or the matter and manner too. I confesse, it by a Religious action, we understand the later, that is, a thing well done for matter and manner, in this sence, none but Religious persons can performe Re∣ligious actions.

But if by a Religious action, we meane the thing it selfe, and as (eo nomine) it is to be distinguished, from what is, civill, naturall, worldly; then I say againe, it is a Religious action (and of this sort is Hearing and so Reading of Gods Word) howbeit performed by irreligious people.

2. Whereas he saith, that Faith goes before all other asts of Religion inward or outward.

This also is untrue: For men wanting faith (witnesse Kaan, Ahab, Saul, Iudas) may yet performe acts of Religion. The Scriptures here cited‡ 1.31 are (extra organum) not to the point; For they doe not say,* 1.32 that Faith goes before all acts of Religion; But thus, without faith, we cannot please God by them. So then, note the difference between the Scriptures, and what he inferreth from them.* 1.33

Without faith all acts of Religion are without acceptation with God; So these Scriptures; Ergo (saith he) faith goes before all acts of Religion.

To his mis-applying here, J may well apply that in the Poet:

Ego de alijs loquor,* 1.34 tu respondere decepis.

3. Here is made true the saying in the Poet.a 1.35 One falsehood or suttlety bringeth in another.* 1.36 His needs must follow, followes not, but it is an unsound inference from a false principle. Hearing the Word of God, is more (though he deny it) then a naturall action.

viz. Religious and Spirituall; He reasoneth a specie ad genus ne∣gative: because Hearing in some cases is so, therefore it is so in all.

If it be his meaning, that Hearing is a naturall action, as it respects the Organ or meanes, in, and by which a man receives the knowledge of what he heares. Then it is true, according to that rule in Philosophieb 1.37, Relations in nature are alike. But this is nothing to the purpose.* 1.38

He that eates and drinkes bread and wine at the Lords Table; or speakes to God in prayer; performes naturall actions, I meane as the members of the bodie are here used: But if wee consider either the Sacrament or Prayer in the subject or object thereof, so they are not naturall actions, but religious, and the like is Hea∣ring of the Word of God.

For his two reasons, they are of no weight; For 1. though the light of nature teacheth a man to listen to another, yet this proves not, that it teacheth him to Heare in the way and manner here pleaded for.

2. Were it granted it did: yet might the action be Religious; For the light of naturec 1.39, leadeth us to sundry divine duties, how∣beit insufficient to guide us in the right manner of dooing them.

3. I grant, a meere naturall man ought necessarily to heare Gods Word; Notwithstanding it will not follow, when he heares in a Church-way, that he performes no Religious action. This is as if one should say, because a rebel is no good subject, he cannot doe any civil service to his Prince; I speake not of the ayme of his heart, but only of a formall dooing.

That which the Treatiser unjustly layes as a fault on Mr. Iohnson in pag. 23. is most true of himselfe in pag. 26, 27. to witt, a want of distinction betweene things. It is so as hee saith, Preaching by some, and Hearing by others, may be performed without any Religious Communion passing betweene the persons preaching or hearing.

This I say is right, but that which afterwards he makes one with it, is different and otherwise; namely, that a man may heare a Minister teach officially, and yet not have communion with the state of the Teacher.

I may apply here against him, that in the civill Law, testes do∣me stici househould witnesses are of no validitie. This is but his owne saying, said over many times, and indeed argueth more witt then truth, and sophestry then sincerity.

Scholers are taught out of the Topicks, that it is ill arguing a consequenti, when in two positions things utterly unlike, shalbe compared together, and the one by no meanes can inferre the other.

I have proved before, that howsoever a man stand not in spiri∣tuall and politicall church communion with a Church and minis∣tery thereof, yet he is there a participant or communicant in, and with the ordinances, as with the doctrines taught, so with the state of the Teacher.

For the better clearing of this; Let vs in few words consider, a Church state, Ministery, and administrations, make vp (as I may so say) the body of divine worship. Now it is a knowne Maxime quidquid est pars partis, est etiam pars t••tius. The hand is a part of the body, the finger a part of the hand, he therefore that holds either my hand or finger toucheth my body. So in iust pro∣portion, hee that toucheth any part or member of the spiritual & politicall body, hee toucheth the body or state, bee the same true or false: if true, his communion is lawfull: if false, he toucheth an uncheane thing, and ••o•• sinneth against that precept in 1. Cor. 6. 17.

To end this Section howsoever hearing of the word of God, lies in common for all, for the good of all. Yet hath God appoin∣ted away and order vnto all, how to heare it. Food and rayment lies in common to all, for the good of all: What of this, shall wee hence conclude it is noe matter by what meanes or course men have it; indeed so he reasoneth or else (Oleum et operam perdidit) he speaketh neither for himselfe nor against vs. Mr. Bainesf 1.40 writes well, no people can worship God in repairing to any Church, or ministery without warrant of his word. Let the reader note it.

SECT. 3.

THe Treatiser for this opposities, hath framed 16: objecti∣ons: the which (as himselfe saith* 1.41 he hath either heard from others, or could conceiue of himselfe, ooulerably against the practice by him propounded. The first is laid downe thus:

No man may submit his conscience to be wrought vpon,* 1.42 by an un∣lawfull and antichristian ministery: neither hath God promised, or doth afford† 1.43 any blessing upon it, neither can any have the sanctified vse thereof.

His answere hereto is this. The office of the ministery workes not vpon the conscience of the hearer properly: the office gives onely power and charge to the Teacher, to teach in such aplace: it resides in the person of the officer alone, the communion lawful or unlawfull which any hath with it, is in regard of the lawfull or unlawfull re∣lation and vnion foregoing between the persons, and not in any wor∣king of the office vpon the conscience of any: God may and doth blesse the truths taught fauls ministers.

Answ. It was Heiromsk 1.44 censure of Pauls Epistles, that when hee read them He thought he heard not words but Thunder. This cannot be well applied to his reply here. For should I speake my conscience, it is a meere Phrasiologie, words without weight of reason.

1. He denies our first assertion: But how cleares he it to the contrarie? As is his ground, so are his proofes: Only bare saying: Sit pro ratione voluntas.

That the Office of the Minister, workes upon the Hearers con∣science; It is certaine, and not to be denyed, without losse of credit, both to the person and cause of the denyer in the eye of all reasonable men:l 1.45 For this is evident by the Scriptures, whether we respect an Office true or false.* 1.46

Againe, if it be considered, what we meane by the Office working upon the conscience; Common reason will prove it too: Our mea∣ning is, that the state or povver by which he administers, is herein submitted too. As Magistrates are obeyed in civill Justice, be∣cause of their calling, and were it not for it, men could not for conscience sake receive their administrations: So the conscience of a Hearer is brought in subjection to the ordinance of Hearing, even for the Office sake of him that teacheth; We intend here Ministeriall teaching.

It is most certaine (saith onem 1.47) Satan ruleth in the consciences of men, not only by false doctrine, but also by his false power and ordinances; His Kingdome of darknes not only consisteth in the lies and false doctrine, and worship which he hath coyned, but also in the false and Antichristian Ordinances, which he hath invented for the ruling of his Idolatrous denne: And therefore the Children and Saints of God ought to avoyd both the one and the other. So hee.

2. It is not true, that the Office only gives power and charge to the Teacher to teach in such or such a Church-state. For properly it respects not that at all, but rather the Office of the person gives him power to preach, pray, administer the Sacra∣ments, &c. according to their Order and Canons. He that that hath not a Church-state to preach in, yet beeing ordained Preist, hath power by his Office to doe the worke of a Preist any where. And so much the Treat.n 1.48 in another Booke ac∣knowledgeth: The Office is the very state and function con∣ferred upon a man by his calling, from which Office ariseth imme∣diate * 1.49 power, and charge to administer, and to performe the works of that Office: In the performance of which workes the Office is executed &. power used.

And whereas he mentioneth here, the truths they teach: J grant these are from God, but the Office which gives them power and charge to speake them, is from Antichrist: And a speciall Character or Marke (as the Learnedo 1.50 write) of the Beast. Thus said Iohn Chaydon,p 1.51 a Martyr of Christ: The Bishops license to preach the Word of God, is the true Character of the

Beast, that is of Antichrist. The like Mr. Baleq 1.52, and others.

3. Whereas he saith, the false Office resides in the person of the Officer alone; Here I might take that exception of the Lawr 1.53 against him. They who wander against the credis of their owne Testimonies, are not to be heard. Against this, we have his owne testimony; For thus he saiths 1.54 those that pertake in the worke of preaching of one, sent by the Bishops, doe pertake in what lyeth in them in the authority of the sender. And this is so in∣deed. The sinfull Office of the Teacher, becomes his sinne, who practiseth will-worship with him: For hereby hee enwraps himselfe into the guilt of the Office; And this thing by an∣other is so clearely provedt 1.55, as no man can deny it, that hath any light of reason or Religion shining in him.

4. What can be vainer said (our enimies themselves bee∣ing Iudges) then to say, God may and doth blesse the truths taught by false Ministers: A posse ad esse n••n valet consequen∣tia. To reason thus, is both against Logick and Divinitie. To dispute (saith King Iamesu 1.56) what God may doe, is blasphe∣my, but quid vult Deus, that divines may Lawfully, and doe ordi∣narily dispute and discourse.

It never came into our hearts to thinke, that God may not blesse the Truths taught by false Ministers: But this we hold, he hath not in his Word promised any blessing unto it. And in this Luther is with us. God blesseth not (saith hex 1.57, meaning by any ordinary promise) their labour, who are not lawfully called to the Ministery.

The injunctiony 1.58 of Q. Elizabeth, set forth by publick au∣thority, is much to this purpose. Workes devised by mans fancie, (so is every unlawfull Ministerie, and condemned as Cart∣wright z 1.59 saith in the second commandement) have not only no promise of reward for doing of them, but contrariwise great threat∣nings & maledictions of God.

The Treatisera 1.60 was of this opinion too, when he said: The Lord hath promised no blessing to his Word, but in his owne Ordinance, though by his super abundant merey he oft-times vouchsafe that, which no man can chalenge by any ordinarie promise.

And because the Treat. is here so breife, a touch and away: As if our Objection had no weaght; I will therefore lay the ar∣gument downe in this manner.

Such Churches, unto whome God hath made no promise in his Word, to blesse the things there done; ought not by Gods people to be resorted to.

But God in his Word hath made no promise to blesse the things done in a false Church.

Therefore Gods people are not to goe unto false Churches.

The Proposition cannot be excepted against: For 1. The Scriptures prove it clearely.* 1.61

Againe, there is no duty charged upon us,* 1.62 but there is a blessing promised,* 1.63 unto the due performance of it.

The assumption is as cleare, and thus we prove it.

If false Churches have not the promise of Gods presence, they cannot from the Word of God, exspect his blessing upon what they doe. But the first is true: Ergo the second.

The Major, which is only controversall, wee prove thus.

If every false Church be an Idollb 1.64, and God require his people to come out thencec 1.65, threaten to destroy itd 1.66, and will doe it, and promise his presence unto the true Churche 1.67: Then is he not pre∣sent * 1.68 in the false: But the first is true, therefore the se∣cond.

Here I might name sundry learned Men, who give witnes to this thing. Christ (saith Raynoldsf 1.69 the Pastor of his Chruch, doth tell us, that he feeds not in Antichristian assemblies; in the denne of Theeves, neither is it his will, that his flock should there

rest at noone: But in the pleasant pasture, by the still waters, that is in the shadowes of the true Christian Churches, detesting idolatry.

Another thus: They that doe usurpe Ministeriall function in the Church,g 1.70 cannot exspect Gods blessing on their labour. Do∣ctor Ames layes it downe as a reason why a lawfull calling is necessary; namely, that so they may exspect a blessing from God.

It is true which these men say, for our ground for Hearing in church way is not because the speaker is a man gifted, able to open and apply the scriptures. &c, But because that which he doth is a a divine institution, an ordinance charged on vs, to practice, & to which God hath promised his presence and blessing.

Let our opposites shew vs where it is writen, that the gyfts and personall graces of the man, is sufficient to iustifie the hearing of him* 1.71 but rather the reason wherefore we he are him, is, because of the lawfull calling which he hath to administer the holy things of God.

Our Saviour as it appeares by Matthew approves of the hearing of the Scribes and Pharisees; But upon what ground, not because they were able to open and apply, the doctrines of Faith by that Church professed: but) as Piscator saith because they were called and ordained of God,* 1.72 that they should preach the Law of God in the Si∣nagogues to the people, and exhort them to the observation thereof-Aretius on the place saith the like and adds, their calling bound the people to heare them.

Soe then here wee see that men, being lawfully called to the ministery are to be heard howsoever in some qualifications defec∣tive: but that such who have taken on a false office, are to be heard th••s I deny: and ever shall doe, vntill they shew me some divine precept for it, as wee have for the other, which is (Tantah horto fructus colligere▪) a thing that they can never doe.

For his phrase Balaam-like to curse: I passe it by: onely I thinke good to put our opposites in mind, of that which is writen in I••sh. 6. 26. Cursed be the man before the Lord that raiseth vp and buildeth the city lericho.

J am sure, God of old-hath devoted Babilon to destructiō: let men therefore see to it that they bring not themselves vnder a greater curse, by using their pens and tongues, to rise vp againe one part

of the Kingdome of the beast which the Lord before had consumed with the spirit of his mouth.

SECT. 4.

THE Treatiser frames our second objection in this man∣ner.

To heare such a minister is to honour approve and vp∣hold his office of ministery.* 1.73

In confutation of this, thus he saith.

If this hee simply true then when the heathenish Athenians heard Paul preach:* 1.74 or when an unbeleever comes into the Church assembly, an a heares the preacher he approues, honours and vphold the office of the ministery.

Ansvv: The virgins in Cypryans time granted, they walked with young men, talked with them, went led with them, but when they came to the act, they absteyned.

The Treat. writings here, and in all the rest of his Booke, is much to the same purpose: He grants, that men may walke to the Harlots House* 1.75, heare her told gueists, and yeeld to sundry dallying gestures (as bowing the knee, uncovering the head, &c.) but when they come to the act they must absteane: What that learned mana 1.76 then answered, so doe I: No place must be given to the Divell, no man is long safe, who is neere the point of daun∣ger. To the matter.

That our argument may appeare strong; Secundam legem op∣positionis (as the Lawers terme is) we will put it downe in this forme.

To yeeld any approbation, liking, or reverence unto mens insti∣tution in the exercise of Religion is a sinne.

But in hearing Antichristian Ministers, there is approbation liking, aud reverence yeelded unto mens institution in the exercise of Religion.

Therefore it is a sinne to doe it.

The Major cannot be denyed; for the Scripturesb 1.77 teach us the very thing. Besides the most judicious Writers affirme so too.

God forbiddeth (saith Mr. Iacobc 1.78) all approbation, liking or reverence, though never so small shewed towards any institution and inventions of men whatsoever in the exercise of Religion, yea all words either of tongue or pen, tending to defend or excuse such hu∣mane inventions in Gods service.

I might alleadge. Calvind 1.79, Molleruse 1.80, Smilerusf 1.81, Macabeusg 1.82 Vrsinush 1.83 Vigrandusi 1.84, Zanchyk 1.85, D. Andrewl 1.86, D. Fulkm 1.87, Perkingsn 1.88, Cartvvright, Ainsvvorthp 1.89, and others, who in their writings af∣firm the same.

The minor is as cleare: for 1. Jt is not possible that men can come unto Antichristiā churches to worship God, but they must by their presence there, shew reverence & honour to the publick false state and ministery.

Note what an English Prelateq 1.90 saith, it appertaineth to the vertue of truth, that as a man sheweth himselfe by externall signes, so he is indeed to be esteemed.

The Dowayr 1.91 translaters of the Bible write thus, such as fre∣quent, or repaire unto unlawfull assemblies, for the publick service of God, by their being there are to be reputed of the same religion, or else dessemblers: as it were to have noe care of religion, knowing God and not glorifying him as God.

Cornelius a lapides 1.92) in his commentary on Iohn, saith, false ministers are favored and approved in their vnlawfull way, when they are heard.

Chytraeust 1.93 handeleth largely this point, & from 1. Cor. 10. 14. concludes, that all false Churches are to be left vtterly, because (saith he) a mans presence there is an approbation of them, Rivetus v 1.94 adds this: Etiam si nemo ad confessionem adigeretur: Yea though a man came not thether for confession sake.

If the fathers thought that the Christians could not weare garlants of bay,x 1.95 nor deck their houses with leaves, and green bavves; Nor sit after they had prayed, nor rest from their labour those dayes that Pagans did, nor keepe the first of every moneth as they did.y 1.96 But they should countenance and honour heathenish ceremonies, and superstitions.

If these fathers (I say) conceived so, of these things, surely then vpon the like, or better reason, may I conclude, that to goe unto false churches, and there heare unlawfull Ministers is, to shew ap∣probation, liking, and reverence vnto mens institutions in the ex∣ercise of religion.

The Prophet Hoseaa 1.97 reproves some, for kissing the Calues: But what was this sinne. Pareusb 1.98 saith it was, their bodily pre∣sence at false worship, by which presence they shewed aliking to it. So Calvin.c 1.99

Againe, the point is further cleared, in that idols by this prac∣tice are honoured. Observeable it is, whereas on Evangilista 1.100 (setting downe the Tempters words to Christ) saith, vvorship me: Anotherb 1.101 hath it, vvorship before me: Shewing that it is all one to worship before the Devill, or to worship him; Now, he is worshipped, when idolsc 1.102 are worshipped, or any false institution are observed and practised: Yea (as Cartwrightd 1.103 saith) ta••etsi ex amino, aut superstitione quadam deceptus hoc non faciant.

To apply this, the Treat grants, that a false Church is a real idol, apart of Antichristisme, and of the apostasie of the man of sinne; If so; then hearing there, must needs be unlawfull, because it is to worship before an idol, & such an idol as that the worship there done, issues from it, as the streame or river from the fountaine.

To the particulars of his reply. 1. For the Athenians hearing of Paul, it is as impertinent a speech as was ever used by a man of learning▪ For we dispute only of Church hearing, and not of what is occasionall, and done out of publick-state, or Church-vvay. Wee never held it unlawfull, to heare any man deliver the Word of God, as the circumstances may be. But what of this: hence the Treat, will inferre, that we may heare any where, and in any way.

If another should have framed such an answer to him, he would have said, that either he had not learn'd his Sophestry, or else thought he had to doe with fooles; For he reasoneth, ab eo quod est secundum quid ad simpliciter. Makes a generall consequence of that which is true in part.

2. To say, if I approve of the Office simply, because I heare the Officer preach, then I much more approve of all the Doctrines which he delivers. This is not so, nor so; For the Office is an institution, by which the Officer hath power to administer: And howsoever, we have our freedome to like or dislike of the administrations, as we see just cause for it: Yet by our joyning and communion with them, we certainly approue of the state it selfe, whether lawfull or unlawfull; For Example:

If I come where the Majestrates are sitting, and have civill justice there administred to me; Albeit by this going of mine to their Court for judgement, I really approve of the state that they are in: yet J am not therefore 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 in∣structed; and Paul in their person brings forth an excuse for them:* 1.104 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 satis∣fie the Apostle? Not in the least; For he knew their private diffe∣ring intention, was▪ but a strong fruit of the flesh, monstrous pre∣sumpt on, and a meere delusion; For their eating was not to be looked upon, and judged after their secret meaning. But accor∣ding 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 tha•• 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 de∣file only the members thereof: And as for other present worship∣pers, they are blameles: Jf this (I say) be a true saying, thē hath he vainely confind himselfe to the Ministerie of the Church of England; For his Position will serve as well to justifie hea∣ring 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:* 1.105: The Creator of all things b: The giver of every good gyftc 1.106 Ad that Iesus Christ is the Sonne of Maryd 1.107, the Messenger of God, and a true Prophete 1.108.

If any object, but they utter many lies and blasphemies. I an∣swer, the hearing simply of errours, corrupts not the Hearer: For so he consents not to them in judgement, not practice, but testi∣fieth 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 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:* 1.109 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 1.110 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 1.111 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 1.112 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 1.113 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 1.114 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 1.115 where it is shewed, that holy things are polluted by touching things un∣cleane.e 1.116

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* 1.117 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 1.118 well observeth.

Let us heare what he hath further to say:* 1.119 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 1.120 Bez••k 1.121 P. Martyrl 1.122, Zanchym 1.123, the Writers of the Cen∣turies n 1.124, the Rhemistso 1.125. God minding (saith Augustinep 1.126) 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 1.127 2. They were expedient for drawing of people unto the faith & order of

the Gospellr 1.128: 3. Of Gods owne institution at first. 4. No part of worship. 5. During a time after Christs resurrection in their nature indifferents 1.129. 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,* 1.130 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 1.131 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 1.132, and Musculusb 1.133, Chyereusc 1.134, Bucanusd 1.135, B. Jewelle 1.136, D. Whitakerf 1.137, 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 1.138, 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 1.139, Polanusi 1.140, Calvink 1.141, B. Hooperl 1.142, and others.

3.* 1.143 I must please my neighbour to edification* 1.144. 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 1.145, D. Amesn 1.146 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 1.147 thus: Agentes & consentientes pari paena puniun∣tur, qui cum furibus pro fures habentur apud Deum.

5. If that passage in Calvinp 1.148 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 1.149 And Aquinasr 1.150 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 1.151 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 1.152 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 1.153) 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 1.154, Martyrb 1.155, Sedeliusc 1.156, Bi∣dembachius d 1.157, Zanchye 1.158, Musculusf 1.159, Virelg 1.160, 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 1.161, Non pu∣det vanitatis, minime, dum ad rem.

But such as desire to walke (••i 1.162) with a right foot, can∣not

indure it. Policarpusk 1.163 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 1.164 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 1.165 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,* 1.166 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 1.167 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 1.168 Caelius,p 1.169 Hemingius,q 1.170 Rivetus,r 1.171 Zanchy,s 1.172 M^r. Philpot,t 1.173 yea the thing is so vile, as a Papistu 1.174 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,* 1.175 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,* 1.176 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 1.177 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 1.178: 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 1.179, Lavaterd 1.180, V••sinuse 1.181, Polanusf 1.182, Amesg 1.183, the authors of the Abrigementh 1.184, and it holds every way as firme and good in our dispute.

P. Martyr speakes* 1.185 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 1.186, Laitonk 1.187, Piscatorl 1.188, Cartwrightm 1.189, Bezan 1.190, Calvino 1.191, Polanusp 1.192, 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 1.193 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 1.194 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,* 1.195 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‡ 1.196 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 * 1.197 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,* 1.198 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,* 1.199 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 1.200 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* 1.201 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 1.202, Lutzb 1.203, Polanusc 1.204, Pelargus d, and others. And whereas some put difference betweene the Preachers there; as one sayth e the best are the worst:* 1.205 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 1.206 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 1.207 Brinsley,g 1.208 Eltonh 1.209, Dod,i 1.210 Hieron,k 1.211 Bates,l 1.212 Trailor,m 1.213 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.

SECT. 6.

OVr. 4. Objection is laid downe for vs thus: Hee that heares them preach, heares them as ministers of the Church of Eng∣land, and as sent by the Bishops, and soe in hearing them heares & receaves them that sent them: according to that of our Saviour hee that heares you, heares me, and hee that dispiseth you, dispiseth me, and hee that dispiseth mee dispiseth him that sent mee.

It was some addition to Davidsn 1.214 victory over the Philistime, that he slew him with his owne sword. The ta••ke is very easie, to cō∣fute all that the Treat: here writes against vs, by the engine of his owne acknowledgements: For to say the truth, Howsoever hee frames Objections for vs, yet originally they are his owne, and even word for word published by himself in former books to the world: so that Obliquus cursus forgetting (as it were) What he had before held and written, he makes himselfe in this controversie his owne greatest opposite.

Th••t this Objection can call no man Father, so properly as the Treat; Jt is certane; for to my knowledge no man but himselfe hath used it: Indeed he hath done it, and applyed i••to the same purpose, that he brings it here for us, that is, against the Hearing of unlavvfull Ministers. His words are theseo 1.215.

If it belong to the chief Prelates to call Ministers, & that in calling them, they give them power and authority (though no absolute charge) to preach according to the order of that Church; Then followeth it undeniably, that those Ministers thus preaching doo

therein exercise the Prelates power: And that it may be said of the Ministers, & Bishops, as Christ said of his Disciples and himselfe, that whosoever receives them that are sent, receives them that sent them. In submitting unto, or withdrawing from him that is sent by the King in a worke of his Office, men doe submitt unto, or with-draw from the King himselfe, and his authority; So it is in all estates and subordinations whether Ecclesiasticall or Civill; as every one that is not dimme in himselfe, may see by the light of na∣ture. So writes the Treat: Now let us see how he confutes himselfe.

I grant the former part of the Objection,* 1.216 and account the de∣nying of it a point of Familisme, seeing the Officers of publique states in the executing of their offices, are to be esteemed according to the publick Lawes and Orders of those states, and not according to any under hand course or intention either by themselves or others.

Answ. A man that goes with a vaile before his eyes; comes now and then into his waye, although he know it not. The Treat. in this walke about Hearing in false Churches, is sometimes cut, otherwhile in, he sayes and unsayes; But so farre as he speakes the truth, he speakes it against himselfe: for his answer here, it is no∣thing but a yeelding the case, in some compasse and circumlo∣cution of words; and that the Reader may perceive it is so, I will make it obvious and cleare to him by an argument or two; and first thus:

If to heare Antichristian Ministers, be to serve God in, and by an ordinance, way, or institution, devised by idolaters, and with idolaters; Then is it unlawfull.

But the first is true, therefore the second.

The proposition is undeniable by the Treat. owne confession: For he grants that 〈◊〉〈◊〉 course of hearing is no ordinance left us by Christ: Then 〈◊〉〈◊〉 it must be from Antichrist: Againe he professeth▪ they 〈…〉〈…〉 as they preach, and preach as Mini∣sters of the 〈…〉〈…〉 according to the publicke 〈…〉〈…〉 is, to speake 〈…〉〈…〉 forme re∣ligious

worship to God, in, and by a publick ordinance, way and state which idolaters have invented, and with idolaters.

This I say (aperto pectore) he grants to the full: And no mar∣vaile, for to deny it, were an audacious fiction, monstrous unpa∣relled presumption▪ and would marke a man out, for an Athesti∣call Familist, as perspicuous as the leprosie of Vzziah, which brake forth in his forehead.

The Assumption is as manifest; For 1. by the Scripturesa 1.217 wee are prohibited from all conformitie with idolaters in any of their wayes, order, and manner of worship, and Religious Observations. It was the customeb 1.218 of the Arabians and other Heathens, in imi∣tation of Dyonisius, that is Bacchus, to round the corners of their head; Now this the Israelites might not doec 1.219 (though in it selfe an indifferent thingd 1.220) because God would not have them to bee like idolaters.

This also may be further proved by the testimonie of learned men; For to have any thing common with idolaters, or to serve God after any way of theirs; Or to take up, and make use of any of their rites, orders, observations, institutions for to worshipp God in, or by them: they hold to be unlawfull. Yea howbeit a man be not in Ecclesiasticall union with them. Thus have the old Fathers affirmede 1.221; So our later writers: Calvinistsf 1.222, Luthe∣ransg 1.223, formall Protestantsh 1.224 in England, Reformistsi 1.225 Papistsk 1.226, and Schoolemenl 1.227, yea many Iew-Doctorsm 1.228, some Councilsn 1.229, have thus concluded, and the Cannon-Lawo 1.230 speakes so too.

And here I desire the Reader to observe, that were the grounds true which he layes downe for hearing: to wit, that there is no Religious Communion betweene the persons preaching and hea∣ring; They cannot be chalenged to approve of the Ministers state or standing: They have no communion with the office of the Mini∣stery, &c. I say, were these things so, (which are not) yet would this practice be found sinfull; because (as we have before shewed) herein men worshipp God in, or by a way and meanes, which idolaters have instituted.

Our second argument is taken from the Treat. words fol∣lowing, which are these:* 1.231 I professe I heare them, as Ministers of the Bb. sending, and of the Parishes sent 〈◊〉〈◊〉. Hence I argue thus:

He that heares the Ministers of the Bb. sending, and of the Parishes sent too: hee heares (in the sence of the Scriptures) false Prophets: But it is not lawfull to heare false Prophets:

Therefore it is not lawfull to heare the Ministers of the Bb▪ sen∣ding, or of the Parishes sent too.

The Major is proved clearely in the defence of our 12. Objec∣tion. The Minor is certaine by these reasons.

1. The hearing of false Prophets is forbidden in the Word of Goda 1.232. 2. The practice of it is will-worshippb 1.233; the which is vnacceptable to God. 3. It is to rebel against the Lord, and to seeke what is in man, to uphold that thing which the Lord will cast downe and consume.c 1.234 4. This is to embrace the bosome of a stranger, & so to cōmitt spirituall whoredome against the Lordd 1.235. 5. It defileth the name of Gode 1.236. 6. This is to hold conformi∣tie with idolaters, and to be like them; The which thing ought not to bef 1.237. 7. It shewes that a man is not one of Christ sheepe, but carnall and unconvertedg 1.238. 8. It manifesteth great want of the love and zeale of Godh 1.239. 9. It is to serve Satan and Anti-Christ; as it is written: His servants ye are vvhome ye obeyi 1.240.

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10. It defiles the soulek 1.241 Lastly, the doer hereby is exposed, to the wrath of Godl 1.242.

Thus the Treat: like the Bee is drownd in his owne Honie; And truely pitty it is, but all pleaders for Baal were alwayes thus en∣tangled in their owne words,* 1.243 according to that in Ovid.

Non est lex iustior ulla Quam necis artifices arte peri••e sua.

The Treat.* 1.244 speakes on thus: But not as my Ministers, either sending,* 1.245 or sent to, except I be of those Parishes, or at least in Ec∣clesiasticall Ʋnion with them.

Answ. A man bent to declyning, is glad of every couler which he may pretend to justifie him••el••e in declyning; It is a poore distinction, which he use••h here to declyne the point in question: For 1. what use was there to tell us, He beares them not as his Mi∣nisters; This well might have beene spared, and something said, to warrant by Scripture the hearing of them at all. If a woman be accused of adultery, and to excuse her selfe, shall suy: The adulterer is in no covenant or band with mee. Is this enought to cleare her? No. I have proved before, that all religious per∣formances in false Churches, are idolatrous actions; Now then to worship God there, & for excuse to say, we are not in Ecclesiastical union vvith the state or Ministery; I may well say (lingua quo va∣dit) it is idly spoken; and much like the Fryars plea, vve are exempted Lord.

Againe, for his distinction, it is the same which Papists, and o∣thers alleadge, to justifie there idol-Ceremonies; They say, how so∣ever these are things, which Ievves & Pagans did be ore them, yet their end and respect in doing them, is different. What is said of some, in answer thereunto, I may here say the like: To practice that thing in Gods worshipp, which neither directly nor conse∣quently is included in the word, is an open breach of Gods Law, bee the doers meaning this or that.

What jealous or wife husband, if his wife should receive some love-tokens frō a knowne adulterer & one that goes about to un∣dermine her honestie; would take it for a sufficient excuse, if she should say, I receive indeed such things from a knowne adulterer, and as he is an adulterer, but not wine &c. The weight of the Treat: distinction, lies betweene meum & tuum; Hee pro••esseth

to reciue love-guifts from spirituall adulterers and as they are so, but not his.

Now I maruaile how his pen could drop such poysen, and he not smell the stinck of it When he wrote it. I wish all men in all pla∣ces, to take heed, that they deceave not their owne soules by such folish distinctions: for if such things will not stand before sor-ry-man: how then before the greate God, Who is a jealous husband, and a consuming fire.

Now let vs heare what followes in the Treat:* 1.246 By hearing and re∣ceiving there, Christ meanes properly the hearkening too, beleiving & obeying the doctrine taught by the Apostles, which many dispised, vn∣to whome he opposeth the former that heard it.

Answ: He that cōes to the field without his weapon it is an argu∣ment, he meanes to save himselfe by flying, and not by fighting. Whether the Treat: had on any armour to fight with against this objection. I will not determine, but this I say (and will abide by it) he flyes away from the poynt, and speakes nothing either for it, or against it: For 1. Were his distinction granted, betweene hearing them as BB: Ministers, and not as his. And againe that by receiving the Apostles, Christ meanes properly hearking to, and obeying their doctrines. I say suppose this (but I grant it not) yet doth not this take a way the weight of our reason, nor in truth so much as touch it.

I shall expect that he who comes nex to the field, in the behalfe of Antichristian Ministers, doe prepare a better Answer to this ob∣jection. And that he may know, what he hath to confute, I will a litle inlarge the poynt.

1. The Treat. in applying hearing & receiving to the doctrines of the Apostles, doth not well; For the first only respects their tea∣ching, the latter their persons; This is evident in the Text Mat. 10. 14. whosoever shall not receiue you, and hea••e my words &c. Im∣plying that Christ is two wayes received, in the ministerie of the Gospel; viz. In the person of the Teacher, and in the doctrines taught by him. And thus doe out best Expositers vnderstand the place. Caluine, Pareus, Piscator, Aretius, Musculus.

It is further to be noted, where Christ sayh▪ he that receiveth you, receiveth me &c. His meaning is that such as hearken to, and o∣bey the doctrines of his Ministers, therein doe acknowledge his authority, power & kingly office over his Church, to appoynt her

lawes,* 1.247 offices, ordinances; &c. and also the fathers donation or the delivering up of the same into his sonnes hand.

To apply this; As they who hearken vnto Christs ministers; doe therein approue of his lawfull power over his Church, & of the fathers guift this way to him; soe contrariwise, such as hearken * to Antichrists Ministers, doe therein approue of Antichrists vnlawfull power over the false Church, and the de∣vils ‡ 1.248 donation; or his putting of that power into his eldest sons hands. If any say we intend not so, I answere (Res ipsa aliud ostendit) the actiō which they do is so. quid verba audiam cum factae videam. And here that saying of a learned (a) man is fulfulled: There are some▪ which deny that they worship Idolls,* 1.249 when in the meane time their owne doings chargeth them with it: Now there are too many in those daies grosly guilty this way.

His next words are,* 1.250 The Minissters in the Parishes, haue not the doctrines of the Gospel from the Bishops as they haue their offices, but from God in his word.

Answ. It was a lawb 1.251 among the Romanes, that whosoever passed not into their Citty at the gates, but attempted to break throw the walls, or to clyme over them, should be put to death. The Treat. in pressing the hearing of the truths of the Gospel, would perswade us, so we do receiue them, it is no matter whether it be by order or disorder, whether from the Ministers; of Christ or Antichrist. Whether in a true Church, or in a false. But this counsell we cannot take, because to our knowledge, ther is a divine statute in force against it: & therefore as we mustc 1.252 care for the truth, so must we care of whom we haue it: & he giues this reason.d 1.253 As God hath ordained that the truth should be preached, so also hath he ordained in what order, and by whom it should be preached. We may not therefore adventuree 1.254 to go vnto him for those, things, which he hath no commission to deliver.

Suppose Carah or some other in that Conspirasy, should haue said thus: Come to us yee men of Israell, and hearken to; beleeve and Obey the truths taught in our Tents. If you object that our Calling

is anti-Mosaicall and false: we answer, this cannot be any barre or let in the thing, seeing the doctrines we teach are from God in his law.

J cannot see according to the Treat. arguing, how in such a case they could haue staid without: for if we may go into the Sinagogues of Antichrist; so the Doctrines of the Gospel be there preached? I would know then of our Opposites, why an Israelite vpon the same ground (viz. to heare the Doctrines of the law) might not haue gon with them rebels into their Tents. I beleeve if we come to open termes, these will be found to be par pari things alike, and the one as lawfull as the other, & both starke naught.

But to come more neerer to the point, the thing which the Treat, harpes most vpon, is, that they teach the truth: And our opposites vse this as their speciall and main position viz. Where the truth is taught, there they may lawfully heare. To discover their follow herein. J pray let it be minded what was said be∣fore, As the hearing in question, is a religious action, so to haue it lawfull and good, the circumstances perteyning to it, must necessarily be observed, of which circumstances the truth taught, is only one particular. It is a received maxime both in di∣vinity and Philosophie, that circumstances make actions formally good or bad, so write Juniusf 1.255, Aquinasg 1.256, Cameriush 1.257, and Burgessei 1.258 confesseth they are intrinsecall and essentiall to actions, and especially making up there nature. Fed: Morellus vpon these words of Seneca,* 1.259 refert quid, cui, quando, quare, saith that with∣out these circumstances of things, persons, time, place &c. facti ratio non constat. Friar Ambrosius Caturinusl 1.260 following the doctrine of Thomas, meanteyneth in the covnsell of Trent, that to do a-good worke the concurrance of all circumstances is necessary.

What these circūstances or parts are, is shewd in that old vers.

Quis, quid, vbi, quibus auxilijs, cur, quomodo, quando.

And to apply them to our point, howsoever it be granted, that their teaching may be without vitium rei, yet in it there is vitium perfōae, loci, ordinis, relationis, &c as the. Tr••.* 1.261 phraseth it else wher.

1. The Person designed is not lawfully called: now a false Office and a true worship (are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) they are no way compatible. 2. As it respects the place, (that is the Idoll-Churchstate) so it is to worship God there, where he hath forbid∣den men to worship him. 3. For the instruments and meanes, in this men make themselues beholding to Antichrist, for his order, constitution, manner and way to serue God in, and by. Now fye for shame, that any should be so base, as to scrape ac∣quentance with that Babylonian whore, who is the greatest enimy that the Lord hath vpon the earth. I•• is a most certaine ••igne (saith onem 1.262 of a very traitour, when a man shall see one of his owne, take secret counsell with his enimy, & whisper him in the eare.

Touching the other circumstances: viz. why, how, when: these all are also here wanting, as I could instance in sundry particu∣lars, if need were. But to winde vp all, & bring all the former into some fewer heads. the goodnesse or badnesse of divine worship, is to be considered either in actu signato and quo ad spe∣cium: or in actu exercito and quo ad individium. Divine wor∣ship is said to be speciated by its object, and individuated, by its circumstances: when divine worship is good or evill, in respect. of the object of it. we say it is good or evill, quo ad speciem. when in respect of the circumstances, we terme it good or evill quo ad invidium.* 1.263 Now I will not deny, but this hearing worship quo ad specium, as God is made the object of it, so it is right: but quo ad invidium, as it hath circumstances and parts, so it is a false worship: and this is so cleare a truth as no man will deny it vnlesse the denier will deny all religion and reason, all sence' and scinence. It is not sufficient (saith Rivetusn 1.264 vnto thē true wor' shippe of God, that a man erres not in the object which he ought to worship, that is, if he propose to himselfe to worship the true God, but also that, that manner bee exactly kept, which God hath prascri∣in his law: from the tenour or rule whereof whosoever in the least departeth the same cannot be held lawfull.

He endes thus:* 1.265 And so farre forth as a man heares, that is bear∣ken

too, & reciues them by receiving it, he so farre bearkens too & receives Christ.* 1.266

Answ. This is spoken gratis, and without any foundation, and therefore not more easily avouched then rejected. But say we grant that So farre forth Christ is hearkened too, &c. yet doth not this hinder but So farre forth as he heares in an Antichristi∣tian assembly and a false officer,* 1.267 and performes a religious wor∣ship in away and manner which Idolaters haue divised, &c. I say let his (so farre) stand, yet in these respects and considera∣tion, He so farre forth hearkens too and receiues Antichrist.

If I should put over the Treat, reasoning in spiriturl things, to things civill and worldly: the very expression of them, would make them odious: For suppose aman should vse the helpe of a known sorcerer, to recouer some lost gould or silver; & being afterward reproved for it, would reply, Seeing they were good things & from God, hee did well therefore to get them in the way & manner that hee tooke. Or if a theese offering certaine stollen goods, should perswade another to receive them, because how∣soever he hath no right to give such things away, yet seing they are good, and from God, hee may take them safely: for it is all one, whether they are received in away of false-hood & theift, or by the Ieaue and grant of the true owner,

If these things appeare vile and absurd, no otherwise is his reasoning here, if it be with the eye of Iudgment lookd vpon: the Priests for whom he pleads, in the Scriptures are said to be robbers and theeues, yea Spirituall sorcery is charged vpon them. But all this with the Treat. is nothing; For so they deliver good things, the same may be received from them in a worke of their office. But if a man stood before an earthly Iudge, accused of vsing a forcerers assistance to recover his lost mony•• or for receiving goods from a knowne theise, it would not free him to say, the things are good which I tooke. Neither will it ex∣cuse men when they shall appeare before the Iudgment seat of Christ, to say it was the truth which they heard, though not in

the way and order, which the word taught them.

Be not deceived God is not mocked:* 1.268 for whatsoever a man sow∣eth that shall he also reape.

SECT. 7.

NOw we come to the 5 Objection, the which is laid down for us, by the Treat. thus: Yet such as heare them, haue com∣munion with their office of Ministery, what in them lyes.

It is the manner of some to set up markes, and afterwardes to shew their art, in shooting of them downe againe. One would thinke that the Treat. former writings against the hearing of false Ministers, were written by him, to be (as it were) his But marke, that thereby he might shew his skill and witt in striking downe the same afterwards. Touching the objecti∣on which he here frames for vs, & vndertakes the confutation of; It is his owne, and vnder his owne hand, even word for word published to the world, and in defence of the same thing which he brings it here for vs: as the Reader may see in his manumissi on to a manuduction: pag. 5.

But to let this passe, hoping it was rather a slip in his penne, then a downfall in his judgment: Let us see now how he hits the marke, his answer to it is thus.

That is, they haue no communion at all with it, if it ly not in them to haue any, as it doth not. If I hold vp my hand as high as I can, I touch heaven with my finger, what in me lies, do I therefore at all touch it: if such thinke to haue, or that they haue any such commu∣nion, it is their errour and Ignorance, but makes not the thing to be the more then if they thought not so.

This is all his answer (a capite vsque ad pedes) from head to foot. Vnto the which I answer: 1. To his peremptory affir∣mation, (they haue no communion at al) may apply the saying fathered on the old Philosopher multa dicti••sed pauca probat. Ple speakes much, but proues little: For our parts (as I haue said)

we cannot take his bare saying, de iure et de fide, to bee a rule of faith to us, For our consciences are not (like Sampsons shoulders) strong enough to beare it,

2. He dallies & deceives by a generall & ambigious terme of Communion: If it be intended in the order & way of Church-state, it is true then here is no such communion, as haue mem¦bers gathered into a body politick. But if by the word we vnder∣stand such a communion, as makes the hearer really pertaker of the sinne of the Officer; in this sence here is a communion of fellowshipp. For 1. Hereby is allowance and approbation gi¦ven vnto a work of darknes; I say his very presence there to heare, is an open countenancing of an vnlawfull officer in an vnrght∣teous course, tanquam legimae et sacrae actionis approbatio. As Davenat.a 1.269 Slaterb 1.270 and others note in the like case.

2. It is apparent to a right discerning eye, that the minis∣ters of Antichrist, in all acts of their ministery, do vse such waies and inventions in worshipping of God, as are not com∣manded of God in his word, but be devises of men. Now who∣soever joynes with thē in the practice of such worship, becomes a pertaker of their sinne and trangression. Of this writes Ioan. David.c 1.271 And the reason is, because he commits will-worship: for what is well-worship? but to worship God not after his ap∣pointment, but our owne. And hence was Ahaz an Jdolater, eo ipso, for that as P. Martyrd 1.272 notes, he tooke the patterne of an Alter from Idolaters to serue the true God, with it & by it.

3. When Israell did eat with the Moabites, they did com∣municate e 1.273 with them: but how was it? it was in that the meat there given and taken, was in a publick way of a false in∣stitution. This holds proportionably true here: for we cannot separate the false state of the office, from the administrations done by vertue of it, that is to make the latter so ours, as not to be polluted in one respect or other with the foulnes of the former. Zanchief 1.274 cleares this very well. Whosoever commu¦nicateh in the holy things of another, he is made partaker with him, for whose communion the holy things ordained, are kept & obserued.

3. For his comparison, it is soe farre fetch, as that it comes

not home to the matter, but is an evill and idle wandring from it. When Saul fought to excuse himselfe, he was demaunded of Samuell,e 1.275 quid ergo sin vult vox pecuduin astarum, what meaneth then the bleating of the sheepe in my eares: we may aske the like of those men, who say it is no sinne to heare in false Churches. what meanes your vncouering the head and bow∣ing the knee before idol? your keeping companie with Ido∣laters in their publick worship? your observing the time and comming to the place of their worship? your serving of God in such a way? is bring it to the text of the word, compare it with the example of the Prophets, Christ & his Apostles, bring it to the practice of the primitive Churches: it is quite differ∣ing from it.

wee are sure in a true Church, the bending of the knee‡ 1.276, & other signes of reverence, is to giue honour and countinance to that state. Now the reason of contraries is a like, and there∣fore as Calvinf 1.277 saith, the same being done in a false Church, is no lesse allowance and approbation of it: J say againe every reverend submissive gesture,* 1.278 as bowing downe, kneeling, prostrating, lifting vp of the eyes, and all other like lowly and louely behaviour do appertain and lead to Idolatry.

Againe if the Ordinances of God, do associate and ioyne the the faithfull with God, then the observation of superstitious in∣stitutions must needs linck men to the society of Idols, and so reasoneth the said Calving 1.279 And for any to say, they do not countinance such Churches and Ministeries, or they will not; herein their acts giue their tongue the lie, for we are not to Iudge of a worke,h 1.280 by the secret intention of the doer, but by the outward condition of the worke it selfe. For what Augustinei 1.281 blames Senica the Philosopher, may be said and truely applyed to these men, in this he did the more wickedly because what he did, he did lyingly, for he did it so, as that the people though he did it truely. If the Corinthians sinned, when they sate downe at the Idols table, because they kept them company whose end was superstitious, then it follows questio••••••, that where the pub∣lick end of a people is to committ will, worship, whosoever

hath any fellowship with them, is partaker of the same vngod∣lines. Now no man J dare say, will affirme, that the publick end and intention of the people, is not to allow, honour, and reverence, their false Church, ministery, Government &c, there∣fore howsoever some particulars, intend not so, yet ioyning with such, as so professe and practice, they are guiltie* 1.282 of the same sinne, though I will not say in measure & degree a like.

4. Howsoever the comparisō here brought, proues nothing: yet so much there is in it, as it overthrowes the cause he stands for. For be it granted, that a man holding vp his hand as high as he can, doth not touch heaven materially, yet vnderstand¦ing it in another way or sence, he may be said, and that truely to do it.‡ 1.283 As for example: suppose a man with a lustful desire, put forth his hand after a woman who is locked vp, & so out of his reach, doth he not touch her? yes saith Christ, and hath committed adultery with herk 1.284 Againe say he covet his neigh∣bours monie, and lift vp his hand as high as he can after it: doth he not touch it, though the same be out of his reach? yes saith God, for he breakes the tenth commandementl 1.285 In short, imagine, a mā treacherously minded, streach forth his hand after the Prince, doth the not touch him, albeit the other be out of his reach? indeed Gods law and mans law too, so concludeth. Hence then I conclude thus;

Whosoever lusteth after aspirituall harlot, committeth with her spirituall adultery. But such as heare the word in false Churches do so: Ergo, &c.

The later part of the argument, which is onely doubtfull, is proved by opening and applying the similitude thus. As they commit carnall whoredome, who haue fellowship with harlots in any degree; kinde, or Practice of their whoredomes: so in this cause, it must needs be spirituall adultery, to heare the word in the way and manner we despute of: because it is to haue a fel¦lowship or society with the great whoorantichrist: I say it is to go all along with him in some acts, orders, and deuices of his spi∣rituall

whoredomes. And what I here lay down, is laid downe by the best learned in all ages, viz. that we must go out from ido¦laters, as not to be behoulding to them, for any of their rites, or ders, institutions: neither serve the Lord in, or by any helpes, meanes, furtherances of their sinfull devices, for to do otherwise, is to commit spirituall adultery with them: so write Agustine m 1.286, Haeimon 1.287, Calvino 1.288, Bucerp 1.289, Martyrq 1.290, Polanusr 1.291, Pareus s 1.292, Zanchust 1.293, Ainsworthu 1.294, Iacobx 1.295, Marburiey 1.296, Bilsonz 1.297, 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 thingb 1.298, 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 An∣tichrist, and each opposite to other, and requiring diverse and contrary service at on and the same timec 1.299 ffor the first com∣mands that the doctrines of the Gospell bee heard in a true Church, and Taught by a lawfull minister, and forbids the con∣trary, the later prohibiteth what the former requireth, and re∣quires 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 1.300

2. This is not only to simbolize with Idolaters, and to give spe¦ciall honour to Antichrist, as we haue before proued: but also a reviving of an errour held by certaine old Hereticks, as the Nicolaitans,e 1.301 Bisilidesf 1.302, Helchesaitsg 1.303 Priscillanistsh 1.304, &c. con∣demned inscripture, & by the fathers which lived in them times. Their errour was, that Christians in worshiping of God, might outwardly conform thēselvs 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 observatiō & use of them. Our opposites are here (manium

inania consilium) in judgment alike corrupt with thē. 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 ter∣med a mocking of Godi 1.305, grosse superstitionk 1.306, great rebellionl 1.307, & wichcraft.

4.n 1.308 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 1.309, & his wife and daughter, Rafe Allertono 1.310, Iohn Fettyp 1.311, Iohn Moyesq 1.312, John Hallingdaler 1.313, Joan Wasts 1.314, Thomas Whut ••llt 1.315, I fa∣bell Fosteru 1.316 Iohn Cavillx 1.317, Thomas Spicery 1.318 Thomas Ha••landa 1.319, Iohn Roughb 1.320, Roger Barnardc 1.321, Adam Fosterd 1.322, Robert Lawson e, John Carelessef 1.323, Alice Bendeng 1.324, Thomas Hardingh 1.325, William Timsi 1.326, mother Sem••n & her Soanek 1.327, Angels wifel 1.328, & 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 per∣secution, 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 Ʋow 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 anti∣christisme, and to practice intirely and onely,i 1.329, both for matter & † 1.330

manner whatsoever the Lord their God commandeth: Ther∣fore in going back to make vse againe, of any of her constituti∣ons, 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 re∣ligious state in the worship: And to do this, is against the cleare tax of Scripture.n 1.331

And as Pareuso 1.332 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 1.333 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. Ainsworthq 1.334 & Cartwright,r 1.335 say the same.

7. In this men cast themselves vpon temptations,s 1.336 and pro∣voke the Lord so to wrath, as justly he may give them up to sa∣tan & Antichrist, for to blinde them and harden their hearts.

8. A tender conscience by it wilbe 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.† 1.337

9. It gives just cause of offencet 1.338 vnto the brethren weak & strong, and lies as a stumbling block in their way to hinder the due practice of Gods ordinances.

10. By it Idolaters are caused to shut their eyes and harden u 1.339 their hearts against the truth: and soe consequently held the longer and stronger in the snare of the Devill.

11. Jt is for nature and kind the sinne of the high places: For wherein did the Isralites offend that way. But because (as Rive∣tus, w 1.340 saith) of their owne accord, they made choyse of them places for divine worship. Iuniusx 1.341 saith soe too: when they sacrificed in

ALIO LOCO in any other place then the Lord had prescri∣bed, it was offered to D••vils. I will not here dispute of the mate∣riall place, I meane their temples of woode and stone, whether Christians in them may lawfully performe publicke worship: But this I do affirme, and will stand to it, that it is every way as evill to bring our spirituall offerings unto an Idoll••state, and there in it, by it, or with it, to present the same vnto God, as it was vn∣lawfull for the Iewes vnder the law, to offer in the places bee∣fore named: some say,a 1.342 the former is much worse, because the same was never warrantable, whereas the other somtime was, as we haue else where noted. pag. 18. 19.

12. To conclude this practice takes away the crosse of Christ & persecution for righteousnesse. It decks an adulterer with the spoile of the spouse of Christ. It maks schisme in the Church in that men breake the order, and bounds which God hath set in it.b 1.343 Maks way for greater evils as apostacie from God, sliding back to great vngodlines,c 1.344 and to bee corrupted in the substance of religion and purity of Doctrine. And what shall I say more. Jt gratifies the Iesuits in commendingd 1.345 blind obedience. and argues great presumptiō & pride of heart, as if man were wiser then God, & could devise either some better meanes, or some other way for his edefication, then the Lord hath prescribede 1.346

I do not know vvhat engine of vvit and art some men haue, to elude these reasons, and to batter them so dovvne, as to make a safe passage through for a good conscience; For my part I con∣fesse such do goe bejoynd my line and measure of faith, I dare not bevvise aboue that vvhich is vvriten, it is enough for mee to knovv and beleeve, that in this point vvee haue the vvord of God vvith vs and for vs.

SECT. 8.

OVr six Objection,* 1.347 as hee layes it downe for us is thus. If there be no communion at all between the Teacher and taught, what profit then commeth by such hearing.

To this his answere is.* 1.348 The Church Officer feedes the stocke of Christ over which he is set, as the object of his ministery. Such as come in, (beeing not in Church vnion therewith) heares him so do∣ing as a stander by heares mee talke or dispute with another, &c, Here is communion onely in the effects of the truths taught. It were vsurpation in any to pertake in a Church previleidge (which the office of ministery is) that were not in Church state first, & so if hearing imported Church Communion none but in Church members might lawfully heare.

The Treat. answers, are much like to one that turnes him∣selfe many times about, but moves not out of the place. All that he saith is (Homoeologia) one thing often said over and o∣ver. That is a change of the state of the question, which is not a∣bout Church-communion, but whether a beleever, when hee heares a false minister in a worke of his office, doe such an action as can be proved lawfull by the word of God. Now to this (which is the maine* 1.349 thing) we finde nothing in the Treatise, but much paper blotted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 about questions and strifes of words, which are indeed vaine and vnprofitable, & and whereof commeth envie, strife, evill surmisings, rather then edefying which is in faith so to doe.

Jf J should say nothing to this, some would say there were some thing in it. Therefore I answere. 1. It is a false kind of re∣soning (which Logicians condemne vnder the tearme, non cau∣sae vt causae) when a thing is spoken either with limitation or with¦out, to conclude more thē the proemisses: this fault the Trea. com¦mits here; For he would perswade vs, that because the Church-officer & his flocke are relatives, therefore no man, not in Church

vnion hath relation to his office.a 1.350 But we are not altogether such novices, but know a little how to distinguish Sophestrie from Philosophie.

Touching Relation, the same may be considered, 1. in ordi∣natione, 2. in applicatione. For the first, which is a Relation by order, or coniunctione, that is, relatio per se, as Logiciansb 1.351 Phrase it; Here now I grant in this kind of Relation no man hath relation to the office of the Teacher, that is not in Church-communion therewith. But for the second, which is, relatio imperfecta, or per accidens; Here I affirme that in this kind: The Hearer, howbeit not in Church-estate, yet hath relation, to the Office of the Teacher, and so farr forth is the object of his Mi∣nisterie.

Aristotlec 1.352 speaking of sundry wayes of Relations unto persons and things, sets downe these particulars:

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

So then, to goe where unlawfull Ministers teach, observe the time, hearken to their Doctrine, shew the like outward sub∣missive gestures and reverence that others doe, performe di∣vine worship there with them, and among them: This is to have relation to the idol-state, both of Church and Ministerie, if the Philosopher speake truelie.

Againe, consider a relation in the parts thereof. 1. Here is sub∣jectum, viz. Hearing. 2. Fundamentum, i. e. a false-state. 3. Terminus, viz. superstition (but our Opposites name it edifica∣tion) 4. Relatum, to weet, the speaker. 5. Correlatum, viz. the Hearer.

And howsoever, it may be said, that in respect of Church-union the Relation, here is properlie in the two later, that is, between the Church-officer and his Flock; notwithstanding this cannot be denyed: But for the other kind and way of Hea∣ring, albeit it be not the Relation, yet it is in Relation, and belongs reallie to the praedicament or matter of the Re∣lation.

I am sorry, that J am constrained to speake so often of Phi∣losophie, 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 Phi∣losophie,d 1.353 they are as unable to be defended by art and rea∣son this way, as by the Seriptures. Notwithstanding I doe desire the person, whosoever he shalbe that undertakes the cause here against me, to prove what he saith by divine autho∣ritie; 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 pro∣ceed.

2. To apply the hearing in question, to a stander by, that heares a man to speake occasionallie, and in a private way: Here a∣gaine, 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 admini∣strations thereof,e 1.354 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 pri∣vate 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: Sof 1.355 Martyr, Chy∣traeus,‡ 1.356 and others.

The time was, when the Treat. thought that there was useg 1.357 of a distinction of Religious actions, into personall and Church-actions; & how he understood it, he shewes afterwards: h 1.358 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 per∣formed.

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, be∣cause the Office of a Preist, is not an institution of any one in∣dependent bodie, but of universall Hyerarchicall state, and ex∣tendeth 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 spe∣ciallie in this or that Assembly; not that their Office of Preist∣hood 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 1.359 grant one absurditie, and a thou∣sand

will follow. That the effects should be dividuated from the working-cause, is against the rules of reason,k 1.360 for com∣mon principles shew, that there is an essentiall connextion be∣tween 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 1.361 A∣gaine, l 1.362 as is the same, so alwayes followes the same effect.

We speake not here, of what may fall out by accident,o 1.363 but of things considered in themselves.m 1.364 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, an∣other a Major, &c. and give them commission to administer, justice publicklie; Were it Lawfull for any of the Kings sub∣jects 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-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 1.365 and grounded on the Law of God.q 1.366 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 instru∣ments he will: I say, bring his purpose to passe by what secon∣dary meanes he pleaseth, yet hath he bound vs straightlie, not to make use of any unlawfull instruments or working-meanes, (whether it be Church, Ministerie, Worship, or any Rite or Or∣der) in hope thereby to have some good effects.

And here I desire our Opposites to tell me, seeing as the Treat.r 1.367 confesseth, that the Chancelour in the Consistorie, and the Preist in the Pulpit or Desk, doth administer by one and the same power: Namelie, that of the Prelate; which, from, and by him, both the one, and other doth receive. Why a man may not as well communicate in the effects of the administrations, done by the Chancelour in his Consistorie, so they are truths: As in the effects of the truths taught by a Priest in his Pulpit or Desk?

5. Though hearing simplie imports not Church••communion: yet all hearing in a Church-way, imports a justification and al∣lowance of the state, both of the Church and Ministerie, in which, and by which a man is taught. And this we have alrea∣die so proved, that unlesse men resolve not to yeeld to the truth, which is most plaine, but to kick against the prick, and with Cavils, Glozings, and facing out of things (like so many fovle feer to trouble the cleane water) they must needs see, and say, that the Treat. in this point held an errour.

SECT. 9.

THe two next Objections, and his answers to them, are not worth the writing downe. If any other, doe other∣wise thinke, I wish much good it may doe him, that can make any good of it. But I proceed to the 9. Ob∣jection, which he frames in this manner.

He that heares,* 1.368 appeares to have communion with the Church and Ministerie; and all appearance of evill is to be avoyded, 1. Thes. 5. 22.

To this,* 1.369 thus he answereth: The Scripture is not to be under∣stood of all that appeares evill to others out of an erronious and deceived judgement, &c. but it is meant either of the Doctrine in Proph••sie, &c. or of that which appeares evill to a right discerning eye. By this imagined exposition I might not hyre a house in a Parish, where I were not knowne: seeing thereby I appeare a Pa∣rish member.

Answ. 1. I know not in truth, what better to liken this answer, then to that Nightingale, of whom a Lacedemonian* 1.370 (when he had plucked of her sethers, and saw only a little Karkesse left) said: Thou art a voyce, and nothing else. The truth is, the utmost that he hath here said, is a meere colour of some thing, while nothing is to be found in it. For, what was in the Objection, remaines still virtualiter, for ought he hath said to it, or against it.

2. If a man were to make a sword for his enemie, he would set as little edge upon it as could bee, for to save himselfe. The Treat. in framing this, and other Objections for us, is sure to make them blunt enought, that so they may the lesse hurt him, and pro∣fitt us.

But seeing we have the weapon now in our owne hands, wee will doe our best to sharpen it. Our argument therefore here, shalbe thus laid downe.

Whatsoever is an appearance of evill, to a right discerning eye, the same ought to be avoyded.

But to heare unlawfull Ministers in Antichristian Assem∣blies, is an appearance of evill, to a right discerning eye.

Therefore it is a sinne to doe it.

The Proposition is proved from 1. Thessal. 5. 22. and here granted by the Treat. The Assumption is as certaine by these reasons following.

For 1. This going to the place where they goe, and hearing as they doe, is an occasion whereby a man comes into a suspition of idolatrie, and that he is of the same mind with the rest, whatsoever otherwise he pretendeth; And thus have our Martyrs testified, as Smitha 1.371, Bradfordb 1.372, and others. And that this is an appea∣rance of evill, both Papists,c 1.373 and Protestants (d), doe acknow∣ledge it. Peters adjoyning himselfe to the Iewes. Gal. 2. was osten∣tatio falsae opinion; is; as Pareuse 1.374 saith, a shewing of the same er∣rour that they did, though his private meaning was other wise: So here.* 1.375

2. It is an appearance of evill, when men doe that, which cau∣seth others to feare they are unsound. But such a feare is here justly caused; For many holy men have counted these Table-Gos∣pellers f 1.376 and said they did it, to avoyd persecution; And reputed this action much like the Counsell in the prophane Orator.g 1.377 It

is alwayes thought great wisedome to apply ones self unto the times. The reason wherefore Iohashaphat is blamed for his affinitie h 1.378 with Ahab, was quia scandalum dedit subjectis quass foris non improbaret idolatriam, quam domi abrogaverit? This is their cause,i 1.379 who goe to false Churches: It makes the Godlie to thinke, that their performances among them, are not perfect; But that they have some sinester ends, both in comming to them, and going back againe to the other.

3. When idolaters see us present at their worship; they must needs hereby be hardened and hartened in superstition; And this is another breach of that precept in 1. Thes. 5. 22. It is observed of somek 1.380 that Namaan might not doe any civill reverence in the House of Rimnon, least through any appea∣rance or shew of idolatrie, some might be strengthned by it, in false worshipp.

Augustinel 1.381 writes very well to this purpose: Doe ye aske me (saith hee) how the Gentles may be won? How they may be called to salvation? FORSAKE THEIR MEETINGS, let goe their toyes, and then if they agree not to our truth, let them be ashamed of their fewnes. This Counsell wee shall doe well to follow; For there is not a readier way to bring people off, from their idolatrie, then to let them alonem 1.382 as Gods bids us; Keep away from all their humaine formes and fashions of Religion, and especiallie such as are round about us, and live amongst us, as Cartwrightn 1.383 excellently shewes.

4. It hath a shew of evill, in that it is a matter of active scan∣dall, and giveth occasion to our brother, to fall into that evill. whereof it hath ashew; to wit, that there is no just cause to se∣parate from false Churches, but that people may remaine members thereof: And howsoever, there be not here an inten∣tion in the doer, to draw another into sinne, yet of itselfeo 1.384 this

is an inducement to it; And gives another occasion to fall. And so much in effect writes Zanchyp 1.385, on the place.

5. This is not without appearance of evill and scandall, because hereby, men seeke to uphold such wayes and inventions in divine worship, as the Lord of old hath ordained to destructionq 1.386, Mer∣decah would not give countenance, nor reverence to one of that Nationr 1.387, whose name God had appointed to be blotted out un∣der Heaven.

Wherfore did the Lord give so straight a charge unto Isra∣el, to breake downe Altarss 1.388, groues high-places, &c. Ʋt ex eo intelligamus, because, saith Juniust 1.389 by this we should under∣stand, that they were not to retaine any thing that concerneth either the substance or shew of Idolatrie. Calvineu 1.390 speakes the very same: (So detestable is idolatrie before God) Vt eius memoriam vult penitus deleri, ne posthàc ullum eius vestigium appareat.) That he will have the very memorie of it utterly to bee abolished, least any footstept thereof should appeare afterward.

Iacob abolished out of his House not only the idols, but the ear-ings, Gen. 35. 4. because they were superstitionis insignia: Monuments of superstition; As Calviny 1.391, Monilia Idolis conse∣crata: Iewels consecrated to idols; As Pareusa 1.392: Res idolatriae per∣tinentes: Things appertaining to idolatrie, as Iuniusb 1.393.

To be short, would not God have the Iewes under the law, to countenance any humaine devise, whether Ministerie c 1.394, Ministration, Altar, Sacrifice, Sacraments, either by word, d 1.395 writing, presence, assembling togethere 1.396, observing the time, comming to the place, bowing downef 1.397, kneeling, lifting up the eyes, paying of tithes (g), Offerings, Contributions, &c. And shall wee thinke that all these outward obseruances, are novv out of use, and that men in such respects may publickly countenance the vvayes of Antichrist. As for such, as so thinke, let them knovv, they are in errour and sinne; And as the Papists have condemned Montanus for an Heretick, and yet raetine among them his vile opinions. So doe these men, embrace

the lies and beastly vanities of H. N. that monstrous Monster, although in words they will disclaime all Familisme.‡ 1.398

Consider what I say, and the Lord give you understan∣ding.

For the instance, vvhich hee brings of hyring a House in a Parish, it is discrepant and impertinent, and so of no validitie. For, let Barnardsg 1.399 usefull Canon be observed, an liceat, an deceat, an expediat, vvee shall soon see, there is no agreement betvveen it, and the thing he applies it to.

For first, the Law of God alloweth us, to live where wicked men doe; and to have necessarie society with them in civill things; And thus the godly in all ages have practised. But let them shew us, where it is written, that we must goe, unto their unlawfull-Church-meetings, and there worship God with them, and among them. I aske againe, who of the Saints hath done this? The Lordh 1.400 sayth: Let them returne to thee, but returne not thou unto them.

2. It is seemely that we dwell among them; and reciprocally give and take earthly helpes each of other.* 1.401 But in Religion we may not use any of their devises, as meanes and furtherances of our edification.

Elias was carefull to repaire the Lords Altar; For as Martyri 1.402 saith, he judged it an unbefitting thing, and a great indignitie to God and his truth, to Offer Sacrifice on Baals Altar. If men in those dayes had the Zeale of that good Prophet, they would scorne and loath to make use of any thing that is Antichrists. I say it againe, vvere men zealous for the Lord God of Hosts, they would feare to runne to false Churches and Ministers to be edified. Is it not because there is not a God in Israel that ye goe.

3. This also is behovefull and expedient, as the Apostlek 1.403 saith; But the other is not so, as we have before proved. For Con∣clusion, wheresoever I live, my constant absence from their Church is an evident token, that I have left them; But on the contrarie; if I goe thither to worship, this gives them just cause to thinke that I approve of their unsanctified standing; Whosoever therefore can make these two things hang together? I must needs say, quid libet equolibet, of every thing hee can make any thing. But of this no more now: let us hearken to what followes.

SECT. 10.

THe next Objection is thus layd dovvne: None can heare without a Preacher: None can preach, except he be sent, Rom. 10. 14. 15. Therefore I cannot Lawfully heare him, that hath not a Lawfull sending.

His answer to it is:* 1.404 1. That Conclusion is neither in the Text nor sound. 2. I may Lawfully heare him that hath no Lawfull calling, as I have formerly shewed. 3. The sending there intended is Gods gracious worke of providence in raysing up men, by ena∣bling and disposing them to preach, &c. 4. If faith came by the preaching of unlawfull Ministers, it followes thereupon, that such Preachers are sent in the Apostles sence. This is the summe of his ansvver.

Answ. It was a cunning trick, which Themostocles was once taught by a man of Lacedemonia, that because they might not take the Tables away, wherein a Law was engraven; He should therefore turne them up-side downe, which was as good as to take them away altogether. Howsoever, the Treat: takes not from us the Tables of holie Scriptures, wherein is written the Law of Christs Ministers, yet by a prittie devise, hee turnes them here up∣side downe: Which is as good as to take them quite away. J know what J speake, and will stand to it; For if this place, Rom. 10, 14, 15. respects not a true outward calling, but is to be understood promiscuously of all Ministers, be their calling never so false, divi∣lish, Antichristian. I say, if this Text be so to be interpreted, then have not the Ministers of God any more to say for the justification of their standing, then the Ministers of Satan (I use Pauls phrase* 1.405) have to say for theirs. Yea moreover, hence the base Familistsa 1.406, and such giddie-heads, who deny all outward calling to particular men and say, every one that can preach the Word, are Ministers alike; Are justified‡ 1.407 in their most vile assertion. ☉ facinus horren∣dum, sancti viri.

But to cleare the Text from the Treat: false glosse; And by it, to prove the truth, which we hold; I will here lay downe this argument.

If Paul by sending,* 1.408 Rom. 10, 14, 15. doth not at all intend un∣lawfull Ministers: Then are not unlawfll Ministers to be heard: But the first is true, therefore the second.

The proposition which needeth only to be cleared, may bee thus manifested: Such as the Apostle intended, Rom. 10. ought and may Lawfully preach: But Antichristian Ministers, neither ought nor may Lawfully preach; Ergo, the Apostle, Rom. 10, meanes not Antichristian Ministers.

The Major is most evident, and cannot be denyed by any that beares the face of a Christian. The Minor is cleare and certaine by these Scripturesb 1.409. Besides granted of all, both Papists and Protestants. To wit, that it is great sinne to exercise any spirituall functiō or Ministerie, without a true outward calling. Of this judg∣ment were Francis Riberac 1.410, Toletusd 1.411, Royarduse 1.412, Lutherf 1.413 Pareusg 1.414, Piscatorh 1.415, Amesi 1.416 Slater,k 1.417, Cartwrightl 1.418, Wil∣son m 1.419, Bilsonn 1.420, & others.

2. If we may Lawfully communicate in, and with that Mini∣stery, which the Apostle speaketh of, Rom. 10. 15. then he intends not here any unlawfull Ministerie. But the first is true; Ergo the later is true also.

The Proposition cannot be doubted off. The Assumption wee prove by our Opposites Confession; For they grant, it is unlawfull to communicate in, and with a false Office.

3. If the Holy Ghost doth testifie that by sending, Rom. 10. the true and Lawfull Ministers of Christ are intended: Then are not false and unlawfull Ministers intended in that place. But the first is true; Ergo the later is true also.

The Proposition is grounded on the words of the Text: How shall they preach, except they be sent? As it is written, how beautifull are the feet of them that preach the Gospell of Peace, and bring glad tytings of good things.

These words are taken out of Esa. 52. 7. where the Prophet (ac∣cording to the interpretation of all Learned men upon the place) hath reference to the Ministers of Christ; I say, to such only, whose outward calling (whether extraordinarie or ordinarie) was Law∣full and true.

So Cyrilluso 1.421, Dionysiusp 1.422, Areulariusq 1.423, Wigandr 1.424, Hy∣perius s 1.425, Bullingerust 1.426, Mollerusu 1.427, Zwinglius (x), Marlora∣tusy 1.428, Gualtea 1.429. Musculusb 1.430, Vrsinusc 1.431, Oecolampadius, and others.

The Assumption needs no proofe; except a man would make some question, whether it should be day, when it is manifested to him, that it is not night.

4. If unlawfull and false Ministers are not sent from God; But from the Devill and Antichrist; Then doth not the Apostle in Rom. 10. 15. intend false and unlawfull Ministers; But the an∣tecedent is true; Ergo, also the consequence.

The Major or antecedent is groundd 1.432 on these Scriptures* 1.433. And among other reasons layd downe by Zanchye 1.434, wherefore un∣lawfull Ministers ••h••uld be avoyded, he gives this for one; Because God sends them not, but the Divell. So Cartwright ‡ f 1.435 speaking of the Hierarchy (vvhich comprehends all false Offices in the Kingdome of the Beast) sayth, it came out of the Bottomlesse pitt of hell, and from the Devill. Perkinsg 1.436, Pareush 1.437, Musculusi 1.438, Lattonk 1.439, the Authors of the Admonitions to the Parliamentl 1.440, and others say so too.

The Assumption is as manifest; For durst any man affirme, that Ministers not sent from God, but from Satan and Antichrist, are here meant by the Apostle.

5. Such have a promise of Gods gracious presence with them, and of his blessing on their labours and Ministerie, who are said, Rom. 10. 15. to be sent; But unlawfull Ministers have no such promise of Gods presence with them, nor of his blessing on their labour and Mi∣nisterie. Therefore by sending Rom. 10. the Apostle intendeth not unlawfull Ministers.

He that should denye this argument, would shew more spight then wit; For both pa••ts are as cleare as the Sunne at noon-day. For the other part of the reason, there can be no exception against it; For seeing this place, which is the foundation of their cause, is very Sand; the whole building (like a tottering wall) must needs fall to the ground.

2. For his saying; He hath before shewed, that it is Lawfull to heare him that hath no Lawfull calling.

I answer, I cannot finde this proved any where in his Booke; For I professe in the word of truth, I see little difference betweene his grounds for hearing in false Churches; and the Nicolaitants reasoning for eating in idol-Temples.

For thus they would plead:m 1.441 Meats and Drinkes are the good Creatures of God, and may be used in a civill way Lawfully; Now we receive them no otherwise, whatsoever ends and res∣pects others have.

Convenient rebus nomina saepe suis.

What is the Treat. plea but the same: Hearing is a naturall action: And although he heares false Ministers, yet is not his private meaning to honour the state of the Office, as the rest doe. Thus (Chius ad Coum) their Doctrines are alike.

But doth not this in the meane time, shew a desperate cause, which hath not any authenticall records of the Holie Ghost. Vnder the shadow whereof, it can find any shelter to shrowd it selfe.

What, in the whole Booke of God‡ 1.442 is there not one place of Scripture to be found? What, nothing in the Prophets? Nothing among all the writings of Christ and of his Apostles? But it must bee held up (as the Apostle speaketh 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) by the sleightn 1.443 of men, and cunning craftines, whereby they lay in wait to deceive.

Against this kind of reasoning, I might here bring that excep∣tion which Tertulliano 1.444 did of old against his Opposites. What hath Athens to doe with Jerusalem, the Schoole of Philosophie with the Church of Christ.

Jn matters of faith men should so weigh and consider of things, as not to write what reason, but what Religion, not what Philoso∣phers, but what the Prophets and Apostles, not what fancie thinks, but what the Spirit of God doth say.p 1.445

Indeed, if a man list to be contentions, he may finde something to say to every thing, though little to purpose to any thing; For what cause so bad, but some will have a colour for it.

Hath not the Stewes of Rome found Patronsp 1.446 Have not some defended commones of Wivesq 1.447; yea and worse too; There∣fore with the Prophet this shall alwayes be my prayer: O let mee not vvander from thy Commaundements; Remove from mee the vvay of Lying; And take not the Word of Truth out of my mouth.

3. For his Exposition, it is drawen in by the haire of the head; And well,r 1.448 it resembleth a Shipmans hose, for you may apply it to vvhat you wil, rather then to the point in hand. There is not a Wri∣ter, I am perswaded, that ever gave such a sence of the place; As if wisedome had been borne with him▪ and should dye with him.

I shall not steppe out of the way, to call in here a few well de∣serving audience of the Learned. Famous Pareuss 1.449 an inter∣preter one of a thousand; upon the place writes thus: How shall they preach, except they be sent, why so? What hinders but he may preach that is not sent? indeed he may so to doe, but not as Gods messenger: For as no man is the Kings Ambassa∣dour, unlesse he have his Commission: So such Preachers as will declare in Gods name his mercies and benefits, ought necessarilie to be sent by him; For he rejecteth all them as intruders, which runne and teach without his Commission. Vnto the preaching there∣fore of the Word, a calling is required, &c. And though hee speake here properly of the Apostolicall Commission, which was extraordinarie. Notwithstanding it must also be understood of or∣dinarie Ministers: For none is a Lawfull Preacher of the Word, except God call him. Now, the Lord cals some immediately, as of old the Prophets and Apostles. Others mediately by an outward calling of the Church. So he. The very same Hyperius, Fa∣gius, Ochinus, Tossanus, Olevianus, Grinaeus, Martyr, Rolloc, Hun∣nius, Rungius, Brentius, and others on the place.

Now, howsoever false Ministers are not sent of God, according to the intent of the Apostle, Rom. 10. 15. yet I confesse, he hath a speciall guidance, government and direction, both in their raysing up, comming forth, and preaching such and such truths, for the good of his elect in many places where they come.

It is said of Josephs Brethren, that out of envy they sold him to the Midianitest 1.450; and yet the Scripture else-where saithu 1.451; God sent him into Egypt.

Now, surely the same God, which could use their mallace, by which he was sold into Egypt, for the corporall profit of his people there; he can use as well the powerx 1.452 of Antichrist, (by which the Ministers of false Churches have their calling) for the spirituall comfort and good of his chosen ones. And howsoever hee is no author of unlawfull Ministeries: Neither can it be properly said that he sends them: Yet he so wisely ordereth and disposeth of them, that he brings to passe hereby his owne purpose and will, to the prayse of the glorie of his grace, in the propagation of the Gospell, to the conversation of many.

But let it here be remembred, that their places for all this, are not the better, neither their administrations the more warrant∣able; Nor any people the more justifyed to heare them, then were Iacobs Sonnes to be justifyed in what they did to their Brother, be∣cause the Lord by it did them good.

That which God doth this way, is not of any promisea 1.453 that he hath made, but out of his superabundant grace, turning the sinnes of his people (as the Apothecarie doth poysen to Medicines) to their profit and good.b 1.454

Lastly, that which he saith followes, it followeth not, but is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) a Conclusion il-gathered. But I see it is an easie thing to conquer, if begging will procure one that. Put case usurpers of civill offices, should by their administrations profit some people; Must it follow therupon, that such men are sent forth by the King? Indeed so it must be taken, or else the Treat: exposition is neither in the Text, nor sound. But (cadet in cursu) he runnes in vaine, as he hath done all the way before.

Before I end this Section, I desire to aske one thing of our Op∣posites. Suppose there be a man whom they would heare, but know not vvhether ever any conversion hath followed his preach∣ing: May they in such a case heare him or no? If they say yes, then wherefore are the effects of false Ministers made the maine ground of hearing them? If they say no? Then hovv can they heare any? Considering they knovv not certainly by vvhose preaching another is converted. As is the way of an Eagle in the aire, such is the way of an adulterous Woman, it is hid and cannot be seen.

SECT. 11.

THE 11. Objection is thus laid down: The sheep of Christ heare his voyce, but strangers they will not heare: Joh. 10. 3. 8. 37.

He answereth: Christ doth not there speake of the outward hearing, but of the hearking unto; that is, as he expounds himselfe, Vers. 3. 4. 5. 14. 16. 26. 27. of the knowing and beleeving of his voyce, and following it, &c.

Answ. It is a speach of Augustinea 1.455: Be not many masters, dissenting from the Doctrine of Christ, our only Master.

The Counsell is good, for it is a great sinne and hurtfull vice, to be rash and adventurous upon opinions, in matters of Religion, where men are not first well informed in judgement, by true grounds of knowledge. Now truely I have not seen in so short a Tract. any man that hath more adventured to broach private conceits‡ 1.456, then the Treat: and to single himselfe out from all wri∣ters, ancient and moderne. As if his fancies like Oracles were to be lickd up; and his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he said, as another Pythagorasb 1.457 must be rested in; or as the Popes Traditionsc 1.458 to be received, as if Chrst spake them. But before I come to discover the nakednes of his answer, I will first from this Scripture lay downe this ar∣gument.

Such as Christ intenteth by strangers in Ioh. 10. 5. may not Law∣fully be heard.

But Christ by strangers in Ioh. 10. 5. intendeth unlawfull Mi∣nisters.

Ergo unlawfull Ministers may not Lawfully be heard.

The Major is without controversie. For 1. the Greeke 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is of that plainenes, as no witt of man can put by the ••orce thereof; Properly it imports a going after another bodilyd 1.459; as a Scholer followeth the Master to be taught.

2. It cannot be shewed* 1.460 that words so generally laid downe, as these, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.)

are used any where to restraine a person only from beleeving the Doctrines of false Teachers, and allowing him in meane time freely to heare them.

3. Whereas Christ saith, they will flee from him, this must surely bee understood, animo & corpore: For otherwise with reverence be it spoken: The prohibition here were unnecessa∣rie and vaine: Considering if true Ministers shall erre in Doc∣trine, wee must flie from ite 1.461. So then by this Exposition, there is nothing more meant of flying from strangers, then from Christs owne Houshold servants. The which to affirme is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Philosopher saithf 1.462, absurd & idle.

Finallie, Learned Men generallie, understand it of flying with bodie and mind. And so not to come neere the breath of unlawfull Ministers. So Augustineg 1.463, Cyrillh 1.464, Chrysostomi 1.465, Calvink 1.466, Hunniusl 1.467, Zepperusm 1.468 Tossanusn 1.469, Stumfiuso 1.470, Royardusp 1.471, and others.

The Minor is undeniable, and proved 3. wayes. 1. By divine* 1.472 authoritie, which gives them often this title. 2. By their agree∣ment and likenes: in Scripture men are named strangers in 4 respects. 1. Of their strange sect.q 1.473 2. Of their strange Re∣ligion. r 1.474 3. Strange Lawes.s 1.475 And lastly, of the strange worku 1.476 and service which they doe. This holds true here in the case of unlawfull Ministers; For 1. they are not citizens with the saints and of the Houshold of God* 1.477 2. Their way and manner of serving God, is contrarie to the rules and orders, which hee hath praescribed. 3. Their Canons and Institutions are none of his, but Satans and the Bishops. 4. In their administrations (according. to their Service-Booke;) they serve not Christ, but Antichrist. Mali thripes, mali ipes.

3. By the testimonie of Learned men, as Pareusa 1.478, Pola∣nusb 1.479, Danaeusc 1.480, Toletusd 1.481, Luthere 1.482, Hoffmisterf 1.483, Guiliau∣dusg 1.484, Poligenarush 1.485, Topiari 1.486, Anton: Gonigstonk 1.487, the Rhemistsl 1.488. All these affirme, that vvhosoever taketh upon

him to preach without a Lawfull sending, commeth in, not by a Lawfull Election, and holy Church Ordinance, but breaketh in against Order; By force and favour of men, & by humane Lawes. he is a stranger, a thiefe, a murderer, according to Christ, saying in Io. 10. and thus have the old Writers expounded the place. As Irenaeusm 1.489, Clem: Alexand.n 1.490 Cypriano 1.491, Didymusp 1.492, Ru∣pertusq 1.493, Theodorusr 1.494, and others.

To come now to the Treat: 1. His whole answer is meerely a declyning from the state of the question.

A negatione unius disparatorum ad positionem alterius non valet argumentatio.

He reasoneth for all the World, as if one should reason thus: A man may not put in practice the bad Counsell of a murderer or thiefe; Ergo, he may heare them. Christ (saith he) will not have us to beleeve and obey the unsound Doctrines of strangers; Ergo, he doth not speake of the outward hearing of them.

Diffido oculis meis, & identidem interrogo, an legerim, an vi∣derims 1.495

I suspect my sight, I question my Copie, I aske of my selfe againe and againe, could the Treat. write so unskilfully; For if this be not a non-sequitur, then fooles cannot speake Non∣sence.

2 His distinction betweene hearing and hearking, is much like to that of the Papistst 1.496, between Dulia and Latria. The Scripture forbids worshipping of angels: True say they, as Mediators,u 1.497 so it is unlawfull, otherwise not; Christ bids us to fly from strangers, and not to heare them: yea, saith he, as to obey their Doctrine? other∣wise we may follow them, and heare them; is not this to presume above that which is written? Surely, if men may take such bold∣nes in expounding of the Scriptures, the grossest Idolater may ex∣cuse himselfe easily.

3. I grant that to heare is some time taken for beleeving, ap∣proving, following, &c But what of this? Will it therefore fol∣low, 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‡ 1.498 And he argues ex non concessis: From that which is not granted. I thinke no wise man will engage himselfe to defend the conclu∣sion, which cannot be defended.* 1.499

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 distin∣guish 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,* 1.500, makes them speake what he pleaseth; And by this meanes neither dealeth with the Objectson, nor cause of the Lord, as is meet.* 1.501

5. Jt is a question, whether the Godly in the Iewish Church, having by hearing discovered the Scribes & Pharises to be stran∣gers, that is, false Prophess, mought afterward heare them againe. The Treata 1.502 was once of the mind that they might not; and gave some reasons for itb 1.503. 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 suf∣fered; 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 Cameriusc 1.504, Borrhaeusd 1.505, Tossanuse 1.506, Oecolampadiusf 1.507, 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 out∣ward 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

‡ 1.508 of Severus: Omnia fuit & nihil fuit. Hee turneth every way, and cannot passe any way. He anglieth in all waters, and yet catch∣eth 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* 1.509 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:* 1.510 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* 1.511 the Scriptures cited; which speake of Prophets in the true Church, which were to be heard, till they were orderly re∣pressed, or at least plainly discovered by their Doctrine heard to be such.

Answ. The souldiers which served Marcus Antonius, fell unawares on an Herbe* 1.512, 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.‡ 1.513

Some thing he would say here, but to professe my owne igno∣rance, I doe not understand him.

For 1. he peremptorilie denies the whole Objection; and so con∣quently affirmes that all False Prophets may be heard; yet pre∣sently 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, lets 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 A••gument.

1.* 1.514 Howsoever the Treat: in the point of hearing of false Pro∣phets, is off, and on, so that no bodie by his words can well tell, what he held; yet, as I have before shewed,† 1.515 Gods Word damnes it utterly.

And to the former reasons, these may be added, 1, That the members of Christ, and the members of Antichrist, must not bee mingled together, but in all the points of Religious Communion, as Prayer, Prophesie, Preaching, &c. be separated and apart. For to doe otherwise, is as great indignitie offered to God, as to take the members of the bodie, and make them the members of an Harlot.

2. Jt Christ, who in those last dayes speakes evidently by his Gos∣pell and Spirit, had judged it fit, that his Children should goe unto false Churches, he would certainlly have made known the same to them.a 1.516

3. This seemeth much to eclipse the glorie of Christs wise∣dome and faythfulnesse, in providing for the full and perfect in∣struction of his people in his owne Ministerie: That they should neverthelesse (like an unchast spouse) goe out from, and make use of a stranger.‡ 1.517

Moreover, for the Learned, they are against all hearing of all false Prophets, and speake downe right, as the Word of God doth in the thing; I find in their writings, no such false and idle distinc∣tion, as the Treat: deviseth; namely, that some false Prophets may be heard; Others not.

As for the weaker sorta 1.518, and lesse able to discern of things that differ: they must not heare them: but the stronger and wiser may. As this is the idea of his owne head, so for ought truly I

know he walkes alone in it. For, I am sure, Calvinb 1.519. Musculusc 1.520,d 1.521 Pareuse 1.522, Zanchyf 1.523, Fennerg 1.524, Palladiush 1.525, the Rhemistsi 1.526, the Douay- translatersk 1.527, &c. those speak other∣wise; yea, and some Elder Writers too. As Theodorusl 1.528, Chriso∣stomem 1.529, Eusebiusn 1.530, and others.

These say (as I before said) that no false Prophet is to be heard, by any person whatsoever.

2. For those two Scriptures, Deu. 13. 1. 1 Ioh: 4. 1. here brougth, to prove it Lawfull, to heare unlawfull Ministers: They are as fitly brought, as were the two witnesses brought against Christ, to prove him a transgressour.

For 1. the hearing, mentioned in those places, respecteth only a true Church.

Againe, it concernes no hearing of false Prophets; but the godly are there admonished to examine the Doctrines delivered to thē in a right way and order; And if they find any by teaching to bee a false Prophet, they are to depose him, and afterwards not to heare him againeo 1.531; And thus our best Writers, interpret the places: as Frantzius Imlerus, Orinaus, Danaeus, Bugenhagius, Selneccer, Hunnius, Oecolampadius, and others.

Now, marke (good Reader) how this hangs together. If the Saints in a true Church may heare one that is not known, to bee a false Prophet, but afterwards by his unsound Doctrines plainly dis∣covereth himselfe so to be; Then may they goe unto a false Church, and heare one, whom they certainly know to be a false Prophet before they goe, &c. The expression of it is conviction enought.* 1.532

The Treat: goes thus foreward. 2. No mans unlawfull outward calling, makes him a false Prophet; Nor his outward law∣full calling, a true; But his true or false Doctrine only, makes him a true or false Prophet. A man may have a Lawfull Office of Ministerie, and yet be a false Prophet: if he teach false Doctrine; so he may be a true Prophet, if he teach the truth, though in unlaw∣full and Antichristian state of Ministerie.

Ansvv. I never saw in my life, an errour held by a man of lear∣ning, that hath lesse brought to countenance it then this; For whereas others commonly doe quote Scriptures (albeit ill applyed) & alleadge for themselves the judgments of other men. He goes not this way to worke; But as if he had to deale only with Papists; we must take (as they must the Popesa 1.533 Decrees) his will for a reason, and measure things by the rules of his breast.

But surely such kind of reasoning will have little waight in the conscience of any truely fearing God. For they wilbe loath to leave an old faith for a new fancie.

He sayth, No mans unlawfull outward calling, makes him a false Prophet; But J say, it doth; And the Prophetsb 1.534, Christc 1.535, and his Apostlesd 1.536 say so too. Perkinse 1.537 is held among all the Godlie Learned or a soled and judicious Writer; Now, what his judge∣ment herein was, hee sheweth it thus: The first note vvhich we must make of a false Prophet is this; Namely, to come on his owne head; and to preach not beeing sent; And by this marke are false Prophets noted, Jer. 14. 14. I have not sent them, neither did J commaund them, and yet they Prophesied in my name.

And no lesse doe these words of Christ import, they come unto you, that is of themselves, without a calling from God and his Church, So he.

What he sayth, is said of Hieromf 1.538, Chrysostome g, Cyrill‡ 1.539, Pareus* 1.540, Lutherh 1.541, Pelargiusi 1.542, Aquinask 1.543, Corvinusl 1.544, Bullin∣germ 1.545, Ferusn 1.546, Guiliauduso 1.547, Bugenhagiusp 1.548, Toletusq 1.549, To∣piarr 1.550, Hoffmisters 1.551, and others.

Againe, if an unlawfull outward calling, make an unlaw∣full Minister; then it makes a false Prophet; For according to the Scriptures, it is all one thing, only expressed in sundrie tearmes.

The Treat.* 1.552 tels us that their sinne is great, and full of pre∣sumption, who shorten and strengthen the Scriptures to make way for their owne devises.

This fault he commits here himselfe; For where the Scriptures take all for false Prophets, which are unlawfull Ministers, he (to make way for his owne devise) will restraine the appellation to such as erre only in Doctrine. And thus he makes good the rule, which Logicians terme de omni & de nullo, as if true in the general, but not in the particular; As if true, that all unlawfull Ministers in the sence of the Scriptures, are false Prophets; yet such as are unlawfull Ministers in respect of their unlawfull outward calling, are not false Prophets.

Lastly, I would know, whether Corah burning true insence, and Ieroboams Preists, offering true sacrifices, were false Prophets: if they were, (as no rationall man will denie,) then the other fol∣loweth consequently.

But J gesse what caused this errour in the Treat: hee found in the Scriptures, that some are false Prophets, because of their false Doctrines; Hence hee concluded, there were no other false Prophets; But it followes not, unlesse a man will say, he that robs a house, is a theife; Ergo, there are no theeves, but House-Robbers. The which thing, whosoever holds, shalbe Paralogizer, a deluder of his owne soule‡ 1.553.

Touching the other point; he speakes (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) in con∣sideratelie, for to say, No mans outward Lawfull calling makes him a true Prophet; For as in Wedlock a woman is truely a wife immediatelie upon the action of her Lawfull marriage; yea though she should afterward never doe the duties of a wife; So he is a true Ecclesiasticall Officer, incontinently upon his out∣ward lawfull calling, Let his practises afterwards be good or bad; The reason is, because his administrations after his calling, as prayer, preaching, &c. gives nothing to the formall beeing of it; As I have shewed else-wheret 1.554.

His words following are:* 1.555 Balaam* 1.556 was a false Prophet, in cursing (in purpose) where God would have him blesse, and in teach∣ing Balak, to put a stumbling block before the people of Israell; and yet a true Prophet in blessing Israel, by the spirit of Prophesie, and Word of the Lord put into his mouth.

Answ. Would men receive his sayings, as they doe gould and silver, by due triall and proofe, they should find reason enought to refuse them, & turn them back; Now, for the falsenes of this* 1.557. My answer to it, shalbee in the words of another manu 1.558: We know no mean between true Prophets and false, for whosoever is not a true Prophet, is a false Prophet; and whosoever is a false Prophet, cannot be a true Prophet of God. He that is of God, is a true Prophet; He that is of the Devill, is a false Prophet; Nei∣ther doth the† 1.559 DELIVERIE AND UTTERANCE OF SOME TRUTH, MAKE HIM A TRUE PROPHET; For then the Devill should be a true Prophet, who sometimes speak∣eth the truth; albeit to a sinester end. And a little after, he con∣cludeth thus: Balaam was a uery Witch, a Wizard, a false Pro∣phet, a true sorcerer, famous or rather infamous, for his Devilish Magick, which he practised among the wicked idolatrous Nation, So Attersol. And manie others write so too; As Iuniusx 1.560, Symsony 1.561, Ferusz 1.562 Canutusa 1.563; and before them, Origenb 1.564, Greg Nazianzenc 1.565, Basild 1.566.

Againe, as hee writes against the truth; so against himselfe. For in Pag. 70. 71.* 1.567 he saith, to name men idolaters, adulterers, murderers, &c. because they doe some acts of idolatrie, murder, theift, &c. agrees neither with Christianitie, nor civility, but is a consequence and collection made without rule of Charitie,* 1.568 or

ground of Truth. Yet see (aliud stants, aliud sedens,) How he is one while for the thing, another while against it. Balaam de∣livereth some truths: Therefore he must be a true Prophet. But if another (cum Care Carizas) doe reason after the same sort, hee cals it (and that rightlie) a consequence made without ground of truth.* 1.569

3. Whereas Balaam in 2. Pet. 2. 16. is said to be a Prophet: the Apostle meanes a false Prophet. And the like we read in other placese 1.570, not that the name (Prophet) is due to them; But given them ironicallie, that is, because they falselie assume itf 1.571, glorie in the title, and willinglie would be so reputed and taken. For the other Scriptures in the margine, I know not for what end they were quoted, unlesse to shevv the rea∣der, in how many places he may find the word Balaam, in the Old & New Testament.

The Treat. goes on thus: He is a Prophet that speakes or de∣clares a thing past, present or to come. And to prophesie in our sence, is nothing else but to speake to edification, exhortation and comfort. He that doth this is a true Prophet; He that speakes the contrarie, a false.

Answ. Men pleading for errour, are driven oft times to use that kind of reasoning, which in Scholes they call 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 a∣bout 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‡ 1.572, I know not, neither doe I inquire after. For it is suffi∣cient 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 comeg 1.573. 2. For Lawfull Pastors and Teachers in the Churches of Christh 1.574. 3. And more largely; For such private membersi 1.575, of particular Churches, as have re∣ceived 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 rancksk 1.576: Then needs must they be false Prophets, and so consequently not to bee heard.

2.* 1.577 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 con∣cerne the outward regiment of Christs visible Church, make a false Prophet. 3. Whether it bee Lawfull to heare any false Pro∣phet, known so to bel 1.578. The simple beleeveth every wordm 1.579: 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 Poetsn 1.580 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 joy∣ning to idols, Ver. 15. 16. This I grant‡ 1.581 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 wilbe 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* 1.582. If the Reader doe not see the weak∣nes 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 1.583

Ajo te Ae••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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Philosopherb 1.584, speakes; For you cannot directly say, whe∣ther hee intends that Iudah might Law••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,* 1.585 though hee leaves the matter thus in a doubtfull sence. For I beleeve what Augustinec 1.586 sayth of him∣selfe, 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 ra∣ther 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 meaning then must needes be: that it was lawfull for Judah to heare the Doctrines of the Law Preached at Dan and Bethell by Ieroboams Preists. The which expositiō is an unsufferable perverting of the Text* 1.587, & leads unto great impietie; For to distinguish things in such a sort, is for all the World, as if one should say, the Law of God forbids adulte∣rie; True, but how? To satisfy lust, not to begit Children, as Sejanus didd 1.588.

Againe, the Law of God forbids perjurie, as how? As it tends to the shedding of innocent blood, but not to accommodate a freind, as Cicero merrily speakes of Cluniuse 1.589. I could multiplie instances this way of the same nature with his exposition: The Lord sayth expresly, goe not to Gilgal. But how say our Oppo∣sites; As to Offer Sacrifices; but not to goe thither to heare the Doc∣trines of the Law preached by the Preists of Jeroboam. Is not this horrible presumption to contradict* 1.590 the plaine Word of God?

For to establish their owne inventions: What Heresie held by any Heretick, may not by such bold distinctions be justified. I may say as a Learned man saythf 1.591: The words are without fault, the sence is in fault.

Of this corrupt handeling of the Scriptures, Bucerg 1.592 writes judiciously,* 1.593 and shewes what a wicked thing it is, to applie the Word of God, beyond the proposed matter. If it be an unjust thing (saith he) to streatch the Doctrines and answers of a wise and pruaent man, beyond the matter and question unto which they are given; But specially to apply them to the thing which he in∣tendeth not, neither doth it agree withall; Then much more is it, a vile thing to abuse the Doctrines and precepts of Christ in such a manner, &c.

Of such as doe so, that fitly may be said, what Hieromh 1.594 saith of one Rheticius, they may be wise men, but are foolish inter∣preters.

3. If the Prophets had so meant (as the Treat: closely insinuates, but durst not, it seemes speake it out,) viz. that the Hearing of the Word preached by Ieroboams Preists at Bethell, Dan and G••lgal, (able to open and applie the Doctrines of fayth by that Church professed) both Lawfull, and in cases necessarie for all, &c. They could easily have expressed iti 1.595; For they were filled with Spirit of God in all wisedome and Spirituall understanding; But the truth is, in plaine expressions, they speake the contrarie. And unlesse mens mindes be overcast in like sort, as were the eyes of Elymas, they cannot but see it.

But to presse them downe with authority, for the preventing of errour in the simple, and for caveling in such as desire to contend. We will here set downe the judgement of the most Learned, touching this thing. The Prophet (saith Zanchyk 1.596) sayth not Sacrifice not at Bethel and Gilgal, but simply and plainly com ye not thither, noting that they were interdicted not onely from sacri∣ficing

there; BVT JNDEED THAT THEY SHOVLD NOT THITHER COME AT ALL. Rivetusl 1.597 under∣stands it of such a keeping away: As that they might not be bodily present at any spirituall exercise there performed. So Calvinm 1.598 Pareusn 1.599, Oecolampadiuso 1.600, Lyrap 1.601, Brocardusq 1.602, Lutherr 1.603, Brentiuss 1.604, Fabritiust 1.605, Mollerusu 1.606, Osoriusx 1.607, Shaddaeusy 1.608, Sedeliusa 1.609, Cramerusb 1.610, and others.

Moreover, of the same judgement are the Iew Rabbines, as Mercerc 1.611 noteth. He that desires to see more, let him read what the Lovanistsd 1.612, have written about it.

4. Jf we may not come, to such places, or persons, for the doing of any evill and unlawfull thing with them, then I conclude from his owne mouth, that the practice he pleads for, is sinfull; And so I have alreadie manifested unto all men, except some men will contend without cause, and against reason, out of a Spirit of contention and contradiction.

SECT. 14.

OUR 14. Objection is thus framed: They that eat of the Sacrifice, partake of the Altar, 1 Cor. 10. 18. So they that re∣ceive the Word, from an unlawfull Officer, partake with his Office.

To which he thus answereth:* 1.613 I deny the consequence‡ 1.614. The Office is not to the Word, as the Altar is to the Sacrifice. The Al∣tar makes the thing to be offered actually to become a sacrifice, which it was not before, save only in destination; as Christ plainly teach∣eth: saying the Altar sanctifieth the gift. But so doth not the Of∣fice make that to become the Word of God, which was not so actu∣ally before.

There goes a story amōg Scholers of AEsops deceiving Mercurie: He having promised him one part of his Nutts, keeps all the meat to himselfe, and delivers the shels to the other. As the Treat: gives us here but halfe of the Argument, so that halfe, is only the barke or outside. For had he laid it downe (unum ad unum) accor∣ding to the scope of the place, and as we apply it, thus it should have been.

Such as did eat of the sacrificed flesh, taken off from the Altar under the Law, approved of the Iewish worshipa 1.615, and shewed themselves to be of the same Religionb 1.616, Againe, they which went unto the idol-Temples, and did there eate of the Heathen Sa∣crifices, joyned themselves by this outward act to that society and superstition, So by just consequence, whosoever goeth unto false Churches, to eate spiritually of any of the Sacrifices there admi∣nistred, in and by an Antichristian state of Ministerie; Hee justi∣fieth c 1.617 by his going, their idolatrous Church, Ministerie vvor∣ship, &c. and makes himselfe a will-worshipper with the rest; ac∣cording to Pauls Doctrine in the former Examples.* 1.618

How they will chop this argument small, that they may the ea∣sier swallow it, I know not? But this I am sure off; they cannot presse it downe with divine authoritied 1.619. But either they must verba dare, as they speake: and use technas peiseis, uncunning proofs: Or acknowledge it to be a truth, as in truth it is.

To come to his answer, which is like a fagot of thornes, full of prickles, bound up with straw, the which by the fyre of Gods Word is quickly burned. 1. He applies things here (aschematiston) very ilfavoredlie. The Office (saith hee) doth not make that to be∣come the Word of God, which was not so actually before. True; Neither did the Altar make the thing to be offered, to become that which it was not so actually before; For we know, before it was laid upon the Altar, it was flesh, but afterwards it became a Sacrifice. The same is true concerning the Word; For howsoever the Office makes it not to become the word of God: (as neither did the Altar make the thing to be offered to become flesh) yet by the Office it is made a Church-sacrifice, the which it was not so before.e 1.620

And here I desire the Reader to observe, how disorderly he sets things downe. The Altar makes the thing to be Offered, actu∣allie to become a sacrifice, which it was not before.

But so doth not the Office make that to become the Word of God, which was not so actually before.

Inguinis & Capitis, quae sint discrimina nescit.

What Child may not see the absurditie of it? For all that hee could conclude from the first assertion; unlesse he would conclude nothing; was either thus: The Office makes the Word of God to become a Church-sacrifice, which it was not before, but in destina∣tion; Or thus: The Office makes not the Word of God to be∣come a Church sacrifice, for it was so before This latter howso∣ever it be voyd of truth, yet there would have been some sence in it.‡ 1.621

2. For the place of Scripture, Mat. 23. 19. the meaning is: As they had erected an Altar, and dedicated it to the Lord, accor∣ding to his appointment, whereon to offer Sacrifices; So the things offered to God on it, and by it, were after a sort sanctified by the Altar (f); That is, it made them publick Church-services, accep∣table to the Lord. And the same is true of Christs Ministerie; As it is a divine institution, given unto the Church, for the performance of Holy things, so it sanctifyeth the things, that is, makes them to become Lawfull Ministerial Church-Ordinances, with∣out which they were not so; Neither could they be so re∣puted.

And this may be as applied also to a false Ministerie; For as it is an institution of Satan and Antichrist, to have their wicked devises administred; So it defiles every administration, done in it, and by it; And for the administrations, they are all false, unlawfull, Anti∣christian Church-actions,* 1.622 offered to the Devillg 1.623, and other∣wise to be taken.

3. Where he saith, the eating of the Sacrifices in Israell be∣came their Sacraments, and the Heathen sacrifices were their Sa∣craments: Howsoever, were this so, it neither hurts us, nor helpes him. Yet I cannot see how it can be so applyed. For 1. Circumcision and the passeover were Israels Sacraments; And therefore by Altar, their whole Religion and Worship is under∣stood. As Zanchyh 1.624 truely observeth.

Againe, the Apostle prohibiteth not only the eating of the Heathen Sacraments, but all going to their Temples, to doe any thing there, with them, or among them; Yea, though it were not with any intent to performe a Religious Action. Soi 1.625 Ri∣vetus.

4. As meats considered in themselves, may Lawfully be eaten any where, if it be done without the offence of the weake, as Paul Teacheth at large, 1 Cor. 10 25 29. Yet if meats bee considered as they are offered to idols, and eaten in the Idol••Temples in the honour of idols,* 1.626 they be unlawfull. The like may be said of the word, if we consider it in it selfe, the same may be preached Lawfully any where; But if the Word be considered, as Antichrist useth it,* 1.627 or rather abuseth it, in setting up a false Church and Mi∣nisterie, to teach it in, and by; In this respect the Word is not Law∣fully preached; How oever here againe he insinuateth the contra∣rie. Distinguish (saith Augustine k) times and places, and thou shalt reconcile the Scriptures.

Lastly, J desire the Reader to make it well: Howsoever the Treat. hath said something, yet nothing at all to the Objection: For he should have proved, that howsoever, they who did eate of the sacrificed Beasts of the Altar, justified the Altar: And they which went to idol-Temples, honoured the idoll; Yet now wee may Lawfullie take and eate the spirituall sacrifices, which come off from the Altar of false Churches, and false Ministeries; And yet not justifie the Altar, nor give any honour or consent thereto; No nor any shew or appearance thereof† 1.628 Hic labor hoc opus est.

But it may be, we shall heare hereafter of some other, that will say something to it; In the meane time we will wait for it, and proceed to the rest.

SECT. 15.

THE 15. Objection we have thus framed: The places cal∣led Temples and Churches, having been built for idolatry, should be abolished; And therefore are not to bee frequented, specially beeing accounted and made holy place, Deu. 12. 1.

Ans. What is said of some mens Sermons, I may say of the Treat: answer here, the matter had been much better, if he had named no Text; For he toucheth not the Objection at all; which is con∣cerning Antichristian Temples, in the unlawful use of them, but of the Lawfull Worship of God, in those places, from whence the idols and idolatries are removed. Now, howsoever J purpose not to speake of those materiall places, in regard our exception lies rather against their false Constitution, not of stones, but of people, yet this I doe affirme, that as the idol-Temple in the use of Antichrists idolatrous worship, is a part of his false worship a 1.629: So they doe pollute in the use of such worships, as are prac∣tised in them. And that they should be destroyed, having been corrupted with idolatrie, there are many Examples for it.b 1.630

But to let these things passe, if we may have leave to put down our owne argument, it shalbe thus.

If the false Churches of whom we disputec 1.631 be that spirituall Ba∣bilon, mentioned in Revel. 18. 4. Then it is not Lawfull for Gods people to goe unto them, to performe any spirituall or Religious ac∣tion; and so consequently not to heare there.

But the first is true; Ergo the later is true also.

The Proposition needs no proofe, because our Opposites and we herein are of opinion alike.

The Assumption is manifest by these reason. 1. The words in the Text prove it plainely: Come out of her my people; That is, remove your selves from all false Assemblies, covenant together to walke in all the wayes of God, serve the Lord among your selves in ••pirit and truth, and returne not from whence you are come. But repent rather that ye have suffered your consciences to be wrought upon by any unlawfull Offices. And thus doe they Learned interpret the place; namely, of such a comming out, as that we may not be bodily present at any of their worshipd 1.632: Ne quidem spectatum, saith Pare••se 1.633 no not so much as to be∣hold it. Bullingerf 1.634 in his Exposition saith, we must flie from their Temples, and not enter afterwards into them to doe any spiri∣tuall worship. So Rupertus, Theophanes, Lambertus, Winckel∣manus, Wirth, Camerarius Ribera, Leoninus, Conradus Brocardus, Capella, & others.

2. Seeing a devised Constitution, is an idol, all that comes from it, is taunted‡ 1.635 with the idolatrie of that Constitution; and there∣fore not to be touched, because they are uncleane things: A false Church-state, is rightly likenedg 1.636, to the Leprosie spread in the wals of the houses of the Lepers, because of the pollution* 1.637, which it causeth to persons and things. Take for instance a city or towne; If the civill state or corporation, which they have, bee u∣surped, devised, or derived from a false power, all their publick ad∣ministrations are unlawfull, and every one partaking thereof, of∣fendeth; So all administrations done in a false Church, (whether prayer, preaching Sacraments, Censures, &c.) are uncleane actions, and doe defile every receiver; I say, because of the idol-state, which is devised out of mans braine, and used as a meanes to serve God in it and by it.

As poyson is caried from the fountaine to the Cesterne, and from the root to the branches; So from a false Constitution, (as from a poysened fountaine and roote,) a spirituall poyson is car∣ried and conveyed into every one of her administrations. Nature teacheth this, where generation is betwixt 〈◊〉〈◊〉 of one kind, the like doth ever bring forth the like; Neither can a Sheepe bring sorth a Wolfe, nor a Wolfe a Sheepe▪ but one nature is ever common to the breeders and to the brood.

This holds true in the cause of a spirituall Harlot, as she is a vi∣perous body, so she begitts a brood of vipers: I say all the ordinan∣ces, done after the invention and will of Antichrist, can no other wise be judged ••hen a brood common to the nature of the breeders, that is the Devill and the Whore of Rome, the Father & Mother that begat them.

3. Because the Lord hath not promised to them, his presence and acceptance; what the Lord may accept, or will, we dispute not: Only this I say, whoseoever heares in a false Church, cannot by any promise that he hath in the Word of God, exspect Gods blessing on that which he doth; The reason is, because a true constitution of a Church, that is, where men are gathered together, according to the Gospell of Christ, is that only Lawfull Religious societie, or Communlon of Saints, wherein God wilbe honoured, whereby he wilbe served, and whereto he hath promised his presence and ac∣ceptance; So then, howsoever we are not bound unto hearing in a true Church, necessitate medij, as if Gods grace were tyed to the meanes this way; Yet as they say in Schooles, necessitate praecepti, if we consider Gods Commaundement, so wee are bound to Church hearing, only in a true Church, and in no other Church can we exspect Gods presence, promise and acceptance.

4. Lots flying from Sodome, and Israels departure out of Egypt and Babilon, shadowed outh 1.638 our comming out from Antichri∣stian Assemblies; Now they came off wholie and fullie; And were not one while out, and another while in againe. But made an intyre and constant separation.

That this may accord with the thing tipified; we must come quite away from Sodome, Egypt, and Babilon spirituall. Not come neere the doore of the Harlotsi 1.639 house, nor eate of her Offerings; as the wise man speaketh. We must not be one part of the day before the Lord in Sion, and the other part at Dan & Bethell, worshipping before the Calves. As the Manner of some isk 1.640 I speake it to their shame.

5 In hearing there, men doe countenance, that false-state: As he that receives stolē goods of a theife justifies him: sol 1.641 &c. 6. It is a strong presumption they are not Gods people:m 1.642 speciallie when they stay in Babilon after many warnings to come out. 7. Such as will not leave Babilons sinnes, must looke for her plagues and judgements.n 1.643

And so sayth the Treat.* 1.644 The authority of Ministers in their Parochiall Parishes, may not be by Gods people partaken with, (no not in actions otherwise Lawfull) under the paines of Babilons plagues.

Before I end this Section, it will not be amisse, to examine what our Opposites doe say, beeing pressed with the authoritie of this Scripture.

Their plea is that which the Treat.‡ 1.645 hath taught them, viz: So they sequester and withdraw themselves from all Communion. with the Hierarchicall Order of Church Government and Mi∣nisterie, there established, they may Lawfully heare, and are come out of Babilon so farre as the Lord requireth.

Ansvv. 1. They have no reason for all this they say, nor au∣thoritie but their owne.

2. What they say, is a grosse contradiction, and meere non∣sence; For it is, for all the World, as if one should say. Be thou joyned to an Harlot, and be not joyned; Be ye partakers of other mens sinnes, and be not; Have no fellowship with the unfruitfull workes of darknes, and yet have. Magna inter molles concordia; This and theirs is all one: Withdraw your selves from the His∣rarchicall Order and Ministerie, and yet heare: As if men in hearing are not so farre from withdrawing frō the Hierarchical Order & Ministerie, that by the verse action they joyn themselvs to it, are partakers of it, and have fellowship with it; As I have before shewed and proved.p 1.646

3. Such distinctions as these are the wiles of Iesuits,* 1.647 as some Learned Men have well observed. Yea the truth is, out of this quiver all Hereticks draw their arrowes. For let a Familist bee pressed with such Scriptures as these. Fly idolatrie, keepe your selves from idols, &c. How will he answer? By a distinctionr 1.648, the bodie is not meant, but the mind only; When we alleadge to our Opposites, Rev. 18. 4. Come out of her my people, what is their answer? by the same distinction, to come out from hearing it is not meant, but this and that, and I know not what. Behold here how they reason alike, and resemble those two, of whom the Poet speaketh:

Alter in alterius jactantes lumina vultus. One looking asit were babies in anothers eyes.

4. This is to gratifie the errour of Montanus† 1.649, who pro∣fessed, that he knew more then the Apostles. Now, I am sure John the Disciple whom Iesus loved, knew nothing of this distinction; to weet, how to come out of Babilon, in one res∣pect, and yet in another to stay there still; For, had he known it, surely he would have taught it; specially it beeing such a weaghtie point, as (saith the Treat:) is both Lawfull, and upon occasion necessarie for all of all Sects and sorts of Christians.

Were our Opposites of that Companie, who are called by the name of Apostles, I should thinke that they thought themselves to be some new Apostles indeed.

5. When the words of a Text are plaine, agree with the circum∣stances of the place, with the Analogie of sayth, and with other Scriptures; For men then, to leave the native sence, and to force a sence contrarie to that which the letter expresseth, It is (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to wrest the Scriptures, and not to expound them by the true rules and Canons of Divinitie.s 1.650 So Augustinet 1.651, Hie∣ron.u 1.652, Keckermanx 1.653, Perkinsy 1.654, & others.

But so doe these men, For whereas this Scripture speakes of leaving all the administrations in false Churches. And this well a∣grees with the scope and drift of the place, with the rules of faith, and with other Scriptures; Notwithstanding against the literall sence, they peremptorie say, that mē must not leave all the admini∣strations in false Churches; But heare there Antichristian Ministers; how be it, this is no more expressed, then their Sacraments, or Ser∣vice-Booke.‡ 1.655

6. As their distinction is untrue, so it is also new; For we find no such Doctrine in other mens writings; whether Calvinistsa 1.656, Lu∣therans b 1.657, Papistsc 1.658. Besides the martyrsd 1.659, first and last would not receive it, least to save their lives, they should lose their soules. It was the answer of Fredrick the Duke of Saxonie. Who beeing prisoner to Charles 5. was promised releasement & resti∣tution of dignitie, if he would goe to the false Church; Summum in terris Dominum agnosco Caesarem: in Coelis Deum. I am ready to yeeld to the Emperour in civill accommodations; But in Hea∣venly things I acknowledge but one Master. Christ is more wel∣come to me in bonds, then Caesars honour without Christ. The like did the Prince of Condee; yea the zeale of Q: Marie may condemn our Opposites; For she would not heare B: Ridlies Sermon, be∣cause she thought he was no Lawfull Minister.

I remember what Diogenesf 1.660 said to Craterus, one of Alexan∣ders cheife Captaines, who beeing a man of great wealth, invited the Philosopher, to abide with him, promising him great enter∣taynment;e 1.661 But he replyed that he had rather lick salt in Athens, then fare delicately with Craterus. Preferring libertie, albeit accom∣panied with povertie, before the delicates of rich men, where free∣dome is diminished. This we may apply to all upright men, they will more esteeme of the meanes, which they finde in Gods way, and which they may enjoy with libertie of conscience: (how little soever it be, and what afflictions soever accompanie it.) Then the the large entertainment, which false Ministers promise them in the wayes of Antichrist, unto the enslaving of their consciences, and lo∣sing of that pretious libertie, which Christ hath purchased for them with his owne blood.

SECT. 16.

OUR last Objection is laid downe thus: Seeing whatsoever is not of faith is sinne, what word of God, and so of faith, is there for this practise.

To which he thus replies:* 1.662 Every Scripture that either commaunds the hearing of Gods Word,* 1.663 or promiseth a blessing to them that heare and keepe it; Or that commaunds me to edifie and build up my selfe: To obey the Magistrate; or to follow after peace;* 1.664 Or to prevent offences; warrants, and in cases enjoyns this practice.* 1.665

Answ. He that can make anything of this answer, I will say of him, as they say of the Pope‡ 1.666; Of nothing he can make something. For indeed it is as frothy & unsoled a speach, as can be expressed. And if it carrie any force with it,* 1.667 the frame must stand thus: If the Scriptures commaund the hearing of Gods Word, promise them a blessing which keepe it; Commaund men to obey the Magistrate; follow after peace, prevent offences; Then they warrant and en∣joyne them to heare unlawfull Ministers in false Churches. (In eo∣dem haesitat luto.) Jt is either thus, or it is nothing.

He reasoneth here like one whom I well knew, who having accused another, alleadged 2. or 3. Sentences of Scriptures, for to prove his chardge; Now all men know, that the Scriptures could not testifie and witnes, that the person had so sayd or done; But only condemned such a fact, if it had been proved.

To as good purpose is this answer; He saith the Word of God commaunds us to edifie our selves, obey the Magistrate, follow after peace, &c. And hence verie handsomely concludeth, that the Word warrants this practice. He might have cited all the precepts in the old and new Testament, and from everie one of them, as wisely have inferred this practice.

But the Reader needs not wonder to see the Scriptures so al∣leadged, for the truth is, either our Opposites must so apply them; Or leave them out; Considering there are not any authenticall records of the Holy Ghost, neither any inevitable consequence grounded upon the same, to be produced for the justification of this practice. As for the 3. first precepts: (viz. the Hearing of the Word, with a promise of Gods blessing to it, and how wee are to be edified:) J have already spoken off; And therefore doe now passe them by.

To answer the other places: 1. He saith, Our obedience to the Magistrates doth warrant and enjoyne this practice.

I answer, we are not (throught Gods mercie) so ignorant of our dutie this way; But we know wherein our obedience conci∣steth, and how it is to be limited in things Lawfulla 1.668 and not con∣trarie to the Word of God. As for the Oath of our Allegeanceb 1.669 to them, it binds us not simplie, but in the Lord; For we are entered so strictly into a Covenant with God, as no authoritie of Man or Angell can breake it.c 1.670

Now, we are sure it is against Gods Law, that Magistrates either of themselves or by others, should devise false wayesd 1.671, as Churches, Ministeries, Worshipp, Discipline, &c. For to serve Iesus Christ in, and by them. But say they doe? We say then wee must not give any approbatione 1.672, honour, or allow∣ance unto them; No not so much as with our outward presence and bodily gesture: For as their institutions are reall and substanciall idols, so they are by bodily presence and outward gestures 3. wayes honoured and reverenced. Genuflectione, capitis apertione, & corporis inclinatione. By kneeling on the knee, uncovering of, the head, and bowing of the bodief 1.673

To be short, this our refusing to doe their unlawfull commaunds, is no disobedience at allg 1.674, because the fift Commaundement, in this case ceaseth to bind, and gives place to the Commaunde∣ments of the first Table which are greater. Some Papists are so reasonable in this thing, as they say the Pope is no further to bee obeyed and followed, then it may be done without sinne. So Felinush 1.675 Hostiensisi 1.676, Alphonsus de Castrok 1.677, & others. A reason for it is given by Ambrosel 1.678: They are the slaves of men, that make themselves subject to mens superstitions.

2. He saith, Every Scripture that commaunds them to follow after peace, warranteth and enjoynoth this practice.

Answ. Our concord and unitie with men, must be held, (usque ad aras,) not in errour and sinne, but in truth and goodnesm 1.679 For if it be otherwise, it is no peace but warren 1.680; Yea a mutual conspi∣racie against Christ. I confesse, the name of peaceo 1.681, is sweet, the thing it selfe both pleasant and desireable. But this is when it

is with Puritie & Holinesp 1.682 nihil laeden pietatem, according to pietie, & in the Lord. If peace should be made (as the Treat: here would have it) with Antichrist and his adherents, that is, to worship God, in, with, and by their false Church and Ministerie, it would be like the peace with Antonieq 1.683 and his Mates, that is not a peace, but an agreement of slaverie to them; Yea truely of great impiety. Wherefore as Agamemnon (in a Greeke Poetr 1.684 did answer his Brother, of whom he was requested to shew him∣self a brother, in giving his cōsent to a wicked act. So doe J answer the Treat my Brother, who would have me to joyne with others in the fellowship of false Chùrches & Ministers.

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. My witts with thee J would retain, But mad to be I doe not mean.a 1.685

3. For this place, 1 Cor. 10, 32. which speaketh of the preven∣ting of scandals; It is as fitly brought, as if a man defending adul∣terie, should bring for it, the words of the 7. Commaundement, Thou shalt not committ adulterie. For what is more directly against the thing he pleads for then it, if we consider the many offences which are caused by it; And that the Reader may see how forceably the place is, to overthrow his owne cause. I will speake here little touching offences.

The word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Greeke, hath the signification * of breaking a Rule, Order, or institution. In Hebrew it is named Micesol of halting, or causing another to tripp or fall by something cast in his way. The Chaldee Takul, and Sireak Cheshela, is of the like derivation.

In the Arabian tongne the word is Shuch so named of unsetling another. In propriety of speach, it signifies the crooked peece in a trap, to which the bayt is tyed; at which a Mouse, Rat, Wolfe, or any other vermine biting, the trapp falls down & catcheth the beast.

According to Tertullian, a scandall is Example of a thing not good, but evill, leading or emboldening unto sinne. Or thus it may be: It is a Word or deed, either evill in it selfe, or in appearance gi∣ving occasion of falling to others.b 1.686

Againe, Touching offences, they are given 10. wayes. 1. When false Worship is practisedc 1.687. 2. Bad counsell givend 1.688. 3. Weake Christians caused to goe a straye 1.689. 4. The stronger greevedf 1.690.

5. Evill men hardened in sinneg 1.691. 6. New opinions broachedh 1.692 7. The Gospell caused to be evill spoken offi 1.693. 8. Our duties neglected to the Brethrenk 1.694. 9. Ill Example shewedl 1.695. 10. Consent or approbation given to unlawfull thingsm 1.696.

The hearing stood for, causeth scandals in everie one of these parti∣culars; For it breaketh the Holie Ordern 1.697, which the Lord hath set and setled in his house; makes way unto down-right halting between Christ & Antichrist; drawes many aside from their former carefull walking. And sooke as whē a man sets up & baits a trap, we say now woe to rats & mice; woe to Foxes, Wolves & the baggage vermine; So when this scandalous snare was first laid, men might have said, woe, woe, woe, con∣sidering how many would be ensnared, catched, destroyed, and killed thereby. Againe, what is it, but a will-worship, a pernitious & most hurt∣full advice; a readie way to perswade weake oneso 1.698, to thinke that the false Church is not so bad, but that they may goe back unto it. Hence are many righteous hearts made sad: Idolaters countenanced & made beleeve, that such as come to their worship, doe like their way well en∣ough•• in their hearts, but for some by respects differ a litle from them.

For the practice it selfe, it is that which Paul never plantedp 1.699 nor Apollo watered, nor God increased: Of it I cannot say as one said in So∣phoclesq 1.700: It is no Child of two dayes or yeares birth, but hath been, no man knoweth how long since. For if we looke beyond the Treat: there wilbe found no footsteps of it, either in the Exāple of former churches, or among the Orders, rules, & commaundements of our Saviour Iesus Christ & his Apostles, or in any learned mans writing; either ancient or moderne; So that I may say of it, as oner 1.701 said, How are th••se new de∣vises brought in, that our forefathers never knew▪

To be short, our Profession for it lies under contempt & reproach; witnes, Mr. Pagets,s 1.702 passage in his booke against us, where he scoffi∣ngly writes, that the Treat. first book, being his Iustification of separation, sick of Iehorams incurable desease, the guttes of it fall one day by day, yea he openly plucks out some of the bowels thereof with his owne hands.

Againe, what watch can the Saints keepe each over other, when some are in the true Church, other at the same time in the Sinagogues of Antichrist. Finally, seeing we have not one Example for it in all the Scriptures, we may wel say, it is a bad Example; and he that alloweth of it, allowes that which the Lord never allowed. For the rest in his wri∣ting, seeing it concerneth not the point in hand; I will not therefore meddle with it. But for the present will here conclude; desiring the Lord to shew mercie to such as have offended in this hearing of false Mini∣sters; & with the right hand of his power to rayse them out of this pit; and to keep the feet of his saints from falling into this or the like snare.

Notes

• a 1.1

  1 Cor. 5. 11. com∣pare with 2 Cor. 2. 6, 7.
• * 1.2

  Numb. 14 35, 45.
• * 1.3

  Deut. 1, 42. 44.
• b 1.4

  Lex Dei is regula conscien∣tiae. Loc. Comm. Class. 2. cap. 1. pag. 165.
• c 1.5

  ••udg. 8. 27.
• * 1.6

  Treat:
• * 1.7

  Iustificat. of Separ. p. 276.
• * 1.8

  Treat:
• e 1.9

  Cōment. in Thes. 5, 22.
• f 1.10

  1 Thes. 5, 22. Iam. 1, 27. Iud. 23. Rev. 16, 18.
• g 1.11

  Dan. 1, 8 Rev. 3, 4. Luke 1, 5.
• * 1.12

  Richard Knowles in the life of Baiazee
• * 1.13

  Treat.
• h 1.14

  Cōment. in Ezech. cap. 20. pag. 487.
• i 1.15

  Quid-quid om∣nes pari∣ter uno codemque consen∣su, &c. Vincent: Lirenens. cont. pro∣phanos haeret. c. 4.
• k 1.16

  D. Feild of the church, l. 3. c. 43, p. 175
• * 1.17

  Treat:
• * 1.18

  Treat:
• * 1.19

  Aliquid latet quod non patet.
• † 1.20

  Ver. 20.
• * 1.21

  What is there else in Babi∣lon.
• m 1.22

  Lib 5. Epist. 30.
• n 1.23

  Brad∣shavv on 2 Thes. 2, p. 130.
• * 1.24

  Treat.
• * 1.25

  Treat.
• * 1.26

  Two things I would know of these mē 1. Whe∣ther they thinke not that the primitive Christians were as zealous and sincere as themselves. 2. Whether they thinke not, that the Churches from vvhome they separate, have as fevv, if not fevver corruptions, then such Churches had, in vvhich the Apostles and other godly people dayly communicated.
• * 1.27

  Treat.
• * 1.28

  •• 1 Cor. 1. 9. 2 Cor. 6. 14.
• * 1.29

  Philip. 2 1. 1 Ich. 1, 3.
• * 1.30

  1 Cor. 10, 18.
• ‡ 1.31

  1 Timo. 1, 5.
• * 1.32

  Rom. 10, 10.
• * 1.33

  Gal. 2, 20.
• * 1.34

  Lucan:
• a 1.35

  Fallacia alia aliam tradit.
• * 1.36

  Teren. in Andr.
• b 1.37

  Relata esse simul naturâ.
• * 1.38

  Arist. in Categ. Re∣lat.
• c 1.39

  Rom. 1. 20, 21. Epictetus a Stoick writeth thus: It is before all things to be learned that there is but one God; that he ruleth all things; that he provideth for all; that what∣soever vve doe, speake, or thinke, nothing can be hid from him; that vve should vvorship him as our Creator and Father, and the only authour of our felicity. Epictus apud Arrian.
• f 1.40

  Dioce∣sen. triall. p. 7.
• * 1.41

  Pag. 13.
• * 1.42

  Object. 1.
• † 1.43

  These vvords in a different letter, are the Treat. ovvne, and vve dis∣claime them.
• k 1.44

  Paulum quoties∣cunque le∣go videor mihi non verba au∣dire, sed tonitrua: cont. Iovi∣nian.
• l 1.45

  Exo. 28.
• * 1.46

  Ephes. 4, 11. 2 Thes. 2, Rev. 9.
• m 1.47

  Mr. Peitry of the Mini∣stery of the Church of England: Pag. 37. 38.
• n 1.48

  Manu∣mis. to a Manu∣duct, p. 70.
• * 1.49

  Note this.
• o 1.50

  Mr. Sy∣mon on the Rev. pag. 120.
• p 1.51

  Acts and Monu∣ments, E∣dict. 5. pag. 588.
• q 1.52

  On Re∣vel chap. 14. 9.
• r 1.53

  In testi∣mon. dig: de testibus
• s 1.54

  Manu∣miss. to a manuduct. pag. 5.
• t 1.55

  Treatise of the Mi∣nistery of the church of Englād, by Fran: Iohnson. Pag. 5, 6, 7, &c.
• u 1.56

  A speech in Parlia∣ment, an∣no 1609.
• x 1.57

  Cōment. in Galat. cap. 1. pag. 42.
• y 1.58

  Injunc∣tion 3.
• z 1.59

  Christ. Cate••h. of R••lig. chap. 16. Pag. 98
• a 1.60

  Iustifi∣cat. of Se∣par. pag. 79.
• * 1.61

  Ier. 23, 21, 22.
• * 1.62

  Ex. 20, 24
• * 1.63

  Psa. 134, 3 & 147, 13.
• b 1.64

  Exo. 20. 45.
• c 1.65

  Rev. 18, 4.
• d 1.66

  Rev. 20. 8, 9.
• e 1.67

  Mat. 18. 20.
• * 1.68

  We mean such a pre∣sence of God, as by his Word we can be sure of it.
• f 1.69

  De Rom. Eccles. idolat. l. 2. c. 1. pag. 99.
• g 1.70

  Dr. Sla∣ter on Rom. 1. Pag. 8.
• * 1.71

  We in∣tend Mi∣nisteriall teaching. a Chap. 23 2.
• * 1.72

  Adeo vo∣cati at que constituti su••t vt legem Mo∣sis in Sy∣nagogis populo praelegant cumque ad 〈◊〉〈◊〉 ob∣servatio∣nem ex∣h••••tentur. Analis. in Mat. 23, v. 2.
• * 1.73

  Object.
• * 1.74

  Treat.
• * 1.75

  But the Word of God for∣bids it, Pro, 5, 7. Lyran ex∣pounds this place of the false Church, Tom. 2, p. 314.
• a 1.76

  Non est locus don∣dus Dia∣bolo: Ne∣mo diu tutus periculo proximus, l. 1, c. 11.
• b 1.77

  Mat. 15, 19, Ps. 16, 4 Colos. 2, 20, 21, Deu 5, 9, 10, 1 Cor. 6▪ 17, Hos. 2, 16, Ex. 23, 13
• c 1.78

  Exposi∣tion on Com. 2.
• d 1.79

  Serm. 52, on Deu.
• e 1.80

  In ps. 16, 4. p. 108.
• f 1.81

  In Exo. fol. 90.
• g 1.82

  Enarrat. in Deu. 12, loc. 1.
• h 1.83

  Explic. Catech. p 759.
• i 1.84

  Synops. Antichrist
• k 1.85

  De re∣dempt. fol.90.
• l 1.86

  On the Com. 2.
• m 1.87

  Confut. of Allen. 378.
• n 1.88

  Catech. c. 16, p 96
• p 1.89

  Annot. on Ex. 20 45.
• q 1.90

  Determinat. Quaest. 7, p. 40.
• r 1.91

  Annotat. in 2 King 5, 19, p. 771.
• s 1.92

  In Epist. 2. p. 505.
• t 1.93

  De Eu∣charistia, p. 317, 318.
• v 1.94

  Comment. in Psa. 16, p. 53.
• x 1.95

  Tertull. de corona milit.
• y 1.96

  Brac. z Tom. Can. 73.
• a 1.97

  Hos. 2. 13.
• b 1.98

  In Hos. 13. 2. pag. 557. Tom. 1.
• c 1.99

  Praelect. in Hos. 13. 2. pag. 157.
• a 1.100

  Ma••. 4. 9. See Pa∣reus on the place.
• b 1.101

  Luk. 4. 7.
• c 1.102

  2 Chro. 11. 15. 1. Cor. 10. 20. Rev. 9. 20. 1 Tim. 4. 1.
• d 1.103

  Histor. Christ lib. 1. pag. 14.
• * 1.104

  1. Cor. ••. 4.
• * 1.105

  •• In Alcho ran Azoa∣ra. 1.
• c 1.106

  Azoar. 14.
• d 1.107

  Azoar. 11.
• e 1.108

  Azoar. 7.
• * 1.109

  Treat:
• a 1.110

  2 Chro. 26. 16.
• b 1.111

  Ver. 18.
• c 1.112

  Lavaret. in Josh. 22. Hom 61. pag 7.
• d 1.113

  Omne totum suis partibus ordinatur, mensure∣tur & de∣termina∣tur.
• f 1.114

  Iob. 24.4.
• g 1.115

  Hag. 2. 12 13. See Iunius on the place.
• e 1.116

  Arist. 12. Met. 3, & Lib. de Poet. cap. 7.
• * 1.117

  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 1.118

  Scriptura sancta in nulla parte discordat. De verb. dom. 2. & 11.
• * 1.119

  Treat.
• i 1.120

  Instit. l. 3 c. 19, Sect. 10.
• k 1.121

  Annot. in Act. 21, 27.
• l 1.122

  Loc. Coō. in Clas. 2, c. 4, pag. 200.
• m 1.123

  In prae∣cept. 3, pag. 338.
• n 1.124

  Cent. 1. l. 1•• pag. 416.
• o 1.125

  In Act. 21 24.
• p 1.126

  Ad Hie∣rom. Epist. 16.
• q 1.127

  Act. 15, 28.
• r 1.128

  1 Cor. 6, 20, 22.
• s 1.129

  Rom: 14 16, Gal. 6 15.
• * 1.130

  Treat:
• t 1.131

  D. Rai∣nold a∣gainst Hart. c: 1, divis: 2, pag: 46
• a 1.132

  Harm. Confess. pag. 222.
• b 1.133

  Loc. Com. pag. 422.
• c 1.134

  In Mat. p. 342, 343.
• d 1.135

  Loc. pag. 353. & 332.
• e 1.136

  Defen. of Apol. p. 386.
• f 1.137

  Descript. pag. 483.
• g 1.138

  Levit. 18. 34. and 19. 19 Exo. 23. 24.
• h 1.139

  Com. in Mat. c. 18. fol. 143. 6.
• i 1.140

  In E∣zech. c. 16.
• k 1.141

  In Le∣vit. 19. pag. 207.
• l 1.142

  Ʋpon Ionas: Serm. 6. fol. 146.
• * 1.143

  Deu. 14. 1. and 12. 4. 30. 31. Gē. 35. 5.
• * 1.144

  Rom. 15. 2. 1 Cor. 8. 33.
• m 1.145

  Com. in Rom. 15.
• n 1.146

  De con∣scien. l. 5. c. 10. p. 282.
• o 1.147

  Danaeus Comment. in 1 Tim. c. 5. ver. 22. p. 339.
• p 1.148

  Instit. l. 3. c. 19. Sect. 11.
• q 1.149

  Praecept. 3. pag. 554. Tom. 4.
• r 1.150

  Aquin. 2. 2. quaest. 3. art. 1.
• s 1.151

  Determ. quaect. 7. pag. 40.
• t 1.152

  D. Fulk. Confut. Rhem. on Philip. 2. 10.
• u 1.153

  See a Booke set forth by Edmond Iessop. a∣gainst A∣nabapt.
• a 1.154

  In 2. King. 5.
• b 1.155

  Loc. Cō. p. 199. and 643.
• c 1.156

  Commēt. in 2. King. 5.
• d 1.157

  Id.
• e 1.158

  Praec. 3. p. 536.
• f 1.159

  In a dial. translated out of French into English
• g 1.160

  Ground Rel. l. 2. p. 103.
• h 1.161

  Teren. in Phorm. Act. 3. Scen. 2.
• i 1.162

  Gal. 2. 13.
• k 1.163

  Euseb. l. 4. c. 15.
• l 1.164

  Hist. l. 5.
• m 1.165

  Calf hill on the Crosse, fol. 185.
• * 1.166

  Treat:
• n 1.167

  Chap. 15, 6.
• o 1.168

  Symphom proph. pag. 238.
• p 1.169

  A little Treat: to all faith∣full Christ.
• q 1.170

  In Ephe. c. 5.
• r 1.171

  In Psa. 16 p. 53, 54.
• s 1.172

  in Comt; 3, p. 534;
• t 1.173

  Act. mon. pag; 2002;
• u 1.174

  Called the love of the ••oule;
• * 1.175

  x Pag. 49▪
• * 1.176

  Ibid.
• a 1.177

  Iustifi∣cat. sepa∣rat. pag. 47. 48.
• b 1.178

  2 Timot. 3 16▪ 17. Act. 20. 27. Ioh. 20. 30. 31. 2 Pet. 1. 3.
• c 1.179

  ••n Ha∣bac. fol. 270.
• d 1.180

  in 1. Chron. 10. 11.
• e 1.181

  Catech. par. 3. p. 758. 760.
• f 1.182

  Partit. Theol. pag. 83 191▪
• g 1.183

  〈…〉〈…〉
• h 1.184

  〈…〉〈…〉
• * 1.185

  〈…〉〈…〉
• i 1.186

  Sacr. Theol. c. 7, p. 119.
• k 1.187

  Syons p. 10.
• l 1.188

  Aphorism. loc. 20.
• m 1.189

  Repl. 1. to Whitg. p. 85.
• n 1.190

  in Ephes. 4, 10.
• o 1.191

  instit. l 4 c. 1. Sect. 5
• p 1.192

  Syntag. l. 10, & 11.
• q 1.193

  Mori fame, quā idolothytis vesci. de bono con∣gug. c. 16.
• r 1.194

  Osiand. in Dan. 1. p. 367.
• * 1.195

  p Pag. 37.
• ‡ 1.196

  Zach. 4. 10.
• * 1.197

  D. Gouge on Ephes. 6, 14.
• * 1.198

  Treat. 2. par. 4, p. 78.
• * 1.199

  Cartvv. Hom. in Eccles. 7, fol. 149.
• s 1.200

  Psal. 119 120.
• * 1.201

  Hal. an∣tiq. Rom. l. 11.
• a 1.202

  Prompt. alleg. c. 21, de minist.
• b 1.203

  In Evāg; Dom. 8, post pent. p 339.
• c 1.204

  In Ezech. 44▪ pag. 800.
• * 1.205

  a Quaest. Evang in Mat. 23. Motives to the king and state, Pag. 32.
• e 1.206

  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 1.207

  Jdolat. last times, p. 674. 675. last volum.
• g 1.208

  True vvatch, p 28.
• h 1.209

  On Co∣los. p. 308.
• i 1.210

  On the cōmand. 2.
• k 1.211

  On Psa. 51, pag. 4.
• l 1.212

  His booke against Ceremonies, p. 191.
• m 1.213

  On Tit. c. 3. v. 10. p. 715.
• n 1.214

  1 Sam 17▪ 51.
• o 1.215

  Manu∣miss: to a Manu∣duct. pag: 9.
• * 1.216

  Treat:
• a 1.217

  Deu. 12. 30. Levit, 18. 3. Exo. 23. 24. Levit. 9, 27. 28. Deu. 14. 1 Levit. 19. 17. Gen. 35. 2. 3. Esa, 27. 9.
• b 1.218

  Herodot. in Thalia: Becan. in analog. vet. & nov. Test. c. 15.
• c 1.219

  Levit. 19. 27.
• d 1.220

  Calvin. in Levit. 19. 17.
• e 1.221

  Tertull: de Coron. Milit. Greg. lib. 1. Epist. 44. ad Leon. Theod▪ l. 1. c. 10. August. Epist. 86. ad Casul.
• f 1.222

  Pareus in 1 Cor. 10▪ 14. Bucer in Mat. 18. fol. 143. Beza Tract. Theol. vol. 3. pag. 210.
• g 1.223

  Cent. 4. c. 13 col. 406. Chemn••t. Exam. Theol. Melanct. par. 2. pag. 491.
• h 1.224

  B. Iewell upon 1. Thes. 5. p. 219. Sulclief. Chal. pag. 62.
• i 1.225

  Perth. assemb. p. 55. 56. Alt. Damas. p. 539.
• k 1.226

  Bellar. de Monach. c. 40. & de effect. sacr. l. 2. c. 31. Sect. 10. Rhemist. annot. on 1. Cor. 6. 14. & 1. Timot. 6. Sect. 4. in Apoc. 1. 10.
• l 1.227

  Aquin. 1. 2^a. q. 102. Art. 6. c. 6. m.
• m 1.228

  See Mr. Ainsworth in Levit. 19. 27.
• n 1.229

  Toledo Can. 5. & 40. Laod. c. 38. Brac. Can. 32. & 73.
• o 1.230

  Deer. Par. 2. Caus. 26. quaest. 7. c. 13. &c. 14. &c. 17.
• * 1.231

  Treat.
• a 1.232

  Ex. 20. 5. Pro. 5. 8. Mat. 7 15. Philip. 3. 2. 1. Timot. 5. 22.
• b 1.233

  Joh. 4. 23. Rom. 12. 1. 2. Mat. 15. 9▪ Col. 2. 23
• c 1.234

  Num. 16. 2 Thes. 2. 10. 11. Rev. 18. 1. 2. 1 Sam. 15. 22.
• d 1.235

  Pro. 5. 20. Psal. 106. 39.
• e 1.236

  Ezech. 43. 7. 8.
• f 1.237

  Levit. 18. 3. and 19. 19. 27. 28. Exo. 23. 24. Deu. 12. 30. 32.
• g 1.238

  Ioh. 10. 4. Esa. 30. 22, & 27. 9.
• h 1.239

  2 King. 23. 4. Rev. 2. 3. 4. Psal. 119. 128. Ioh. 2. 16.
• i 1.240

  2 Chro. 11, 14. Rev. 9. 20.
• k 1.241

  Eze. 20▪ 7
• l 1.242

  Re. 144. 2. Thes. 2. 8, 10.
• * 1.243

  Rev. 14▪ 9 Eze. 16. 54.
• * 1.244

  Lib. 2. de arte a∣mand.
• * 1.245

  Treat:
• * 1.246

  Treat.
• * 1.247

  I meane in a worke of their ••f∣fice.
• ‡ 1.248

  Satan is the author of false ministries in the apos¦tasie of the man of sin.
• * 1.249

  T. C. Repl 1. p. 88. & 204.
• * 1.250

  Lavat. in Iosh. 22. Hom. 61. Treat.
• b 1.251

  Eugin. Boron. Iure con∣sult. l. 1. p. 120.
• c 1.252

  T. C. Repl. 1. p 155.
• d 1.253

  Ibid. p. 83.
• e 1.254

  Penry Exhort. to the govern. of Wales pag. 46.
• f 1.255

  De pol.
• g 1.256

  1a. 2^a. q. 8. Art: 3▪
• h 1.257

  Praelect▪ Tom. 2. p. 49.
• i 1.258

  of the lawfullnes of kneeling C. 1.
• * 1.259

  k Scho. 2. Lib.
• l 1.260

  Counc. l. 2 p. 224.
• * 1.261

  in a∣letter to D. Ames pub∣lished in Brownists schis.
• m 1.262

  Estque merae pro∣ditionis certissimum indicium si quis aliquē ex suis, vi∣deat, conci∣lia clā cum hoste cap∣tantem aut in eius au∣rem in∣su••ure antē.
• * 1.263

  Cartewr. kist. ch. l. 1. p. 253.
• n 1.264

  Com∣ment, in Hos, 4, 14, p, 152,
• * 1.265

  Treat.
• * 1.266

  〈…〉〈…〉
• * 1.267

  〈…〉〈…〉
• * 1.268

  Gal. 6, 7.
• a 1.269

  deter•• Quaest. 7. p 40.
• b 1.270

  Explic. Anal: in 1 Cor. C. 2 p. 92.
• c 1.271

  Veridi∣cus Chris∣tian. c, 28, p, 7.
• d 1.272

  Com∣ment: in 2 Reg, ••, 17
• e 1.273

  Ainsw; Annot, on Numb, 25, 2,
• f 1.274

  Quicū{que} facris ali cuius comu¦nicat, is par¦ticeps quo∣{que}; fic ejus, ad cujus c ••emmuni onemha bendam et conferuan∣dam sacra illa sunt ordinata. de vitio, ext. cult••. Opp. l. 1. Thes 11.
• e 1.275

  1 Sam. 15.
• ‡ 1.276

  Psalme 95. 6.
• f 1.277

  Com¦ment. in 1 Corin. 15.
• * 1.278

  Deut. 5 9 hos. 13. 12 Eze 18 6. 1 Cor. 10. 16. 18.
• g 1.279

  Ibid. 2. 17.
• h 1.280

  Non ex¦arcana in∣tentione o∣perantis, sed ex ma∣nifesta cō∣ditione o∣peris. Davan. Quaest. Determ. pag 40.
• i 1.281

  Eo dam∣nabilius a∣git, quia quod men∣daciter a∣git, sic agit tamen, vt eum populus vera∣citer agere existimet. De Civit. 16, C. 10.
• * 1.282

  Society in sinne bringeth felloship in wrath. Forbes Com. in Rev. 18. pa 189.
• ‡ 1.283

  I desire our oppo∣sites to speake here sin∣cerely as of God, in the sight of God, whether a man bee lesse bound to make vse of any institutiō of Anti∣christ, in divine wor¦ship: then bound, to joyn with a Harlot in any practice of her vn¦cleannes.
• k 1.284

  Mat. 5 28.
• l 1.285

  Exod. 20. 7.
• m 1.286

  Confes, lib 6, c. 2.
• n 1.287

  Com∣ment. 1. Corin, c. 10. v, 17.
• o 1.288

  Serm. on Levit. 19 27, p. 207.
• p 1.289

  In cen¦su••a c 9, fol. 4. 71,
• q 1.290

  Com∣ment. on Iudg c. 2 v 3.
• r 1.291

  Com∣ment in Eze c 12 p 229
• s 1.292

  Com∣ment. in Hos c. 2. 16, 17.
• t 1.293

  Com∣ment, in Hos c. 16, 17.
• u 1.294

  Arrow against I∣dolat. c 2, p 8
• x 1.295

  Expo∣fit; on cōm 2.
• y 1.296

  Catech. on cōm 2
• z 1.297

  Answ. to the A∣pol. of the semin. p, 22. Iesuitisme par, 2, p, 515.
• b 1.298

  Isa. 44, 9
• c 1.299

  se a booke intituled a light for the ig∣norant or the 3. estates.
• d 1.300

  Acts 4, 19
• e 1.301

  Irenaen: l; 1; c. 27, Euseb: l: 3, c, 29.
• f 1.302

  Cent, c, 5, p, 77.
• g 1.303

  Cent, 3, c, 4, p, 98.
• h 1.304

  Cent, 4, c, 5, p, 403.
• i 1.305

  Luther in Amos c, 7 p. 134
• k 1.306

  Lavarat in los. 22.
• l 1.307

  P. Mart in 1 Sam. 15.
• n 1.308

  ibid 2128.
• m 1.309

  Acts & Monum, pag; 2197
• o 1.310

  bid 2••08:
• p 1.311

  ibid 2256.
• q 1.312

  ibid 2217:
• r 1.313

  ibid 2222.
• s 1.314

  ibid 2134.
• t 1.315

  ibid 2029:
• u 1.316

  ibid 2030.
• x 1.317

  ibid 2074.
• y 1.318

  ibid 2092.
• a 1.319

  ibid 2099.
• b 1.320

  ibid 2226.
• c 1.321

  ibid 2098:
• d 1.322

  ibid 2099.
• f 1.323

  ibid 2114.
• g 1.324

  ibid 2167.
• h 1.325

  ibid 1117;
• i 1.326

  ibid 2078.
• k 1.327

  ibid 2234:
• l 1.328

  ibid 2299.
• i 1.329

  ibid 2099.
• † 1.330

  See P. Mart, Comment, in Iudg, c, 1; v; 17. 18. m 1 Cor. 10 14, Esa: 2. 18. 20.
• n 1.331

  Exo 20 5. 1. Cor. 10. 20. Psa. 106. 37.
• o 1.332

  cōment. in Hos••. 8 p 529.
• p 1.333

  còment. in Hos. c. 4, p. 151.
• q 1.334

  Annot. in Exod. 20. 5.
• r 1.335

  Histo. Christ. lib. 1. pa. 140.
• s 1.336

  P. Mart loc. com. clas. 2, c. 4 p. 209. Aret, in Mat. 4, 7, p. 155
• † 1.337

  See bee¦fore in M. Gres molds cause.
• t 1.338

  Melan. in Evang fest, mich▪ p. 552.
• u 1.339

  Cornel. a lapide in Epist. Ich. Secun p. 505.
• w 1.340

  quod fi bi adoratio nis loca arbitrio delegerint in Hos. 4. p. 146.
• x 1.341

  Annot. levit, 17, 7.
• a 1.342

  Lyran. comment. in Amo. 5 27.
• b 1.343

  Melan, in Evan dom. 4. Advent. p 94.
• c 1.344

  Pare. in Hos. 8. p. 592.
• d 1.345

  Maffeus In vita Ig¦nat Laio∣la.
• e 1.346

  D. Wil∣let Com∣ment. in 1 Sam. 15. 23.
• * 1.347

  Object. 6.
• * 1.348

  Treat.
• * 1.349

  Sacra scriptura tota vera, necessaria sufficiens viatori consequen dum finē suum: nec est dubia via salu∣tis. Ha∣rum etiam explicatio & quantū adcreden da, & quā tum ad speranda, et quan∣tum ad o∣peranda ex plica∣tur, ex di∣versis scripturae locis. Sco∣tus in 1. sent. quaest.
• a 1.350

  M. Const. Cnrin. Metaph. l. 2. c. 1. R. Goclen. in cōtr••v. log. p. 1, c. 18, Seal. c 93, de caus. Lat.
• b 1.351

  Fon∣sec. 5. Me∣taphy. c. 18 Quoest. 2, Sect. 3. Timpl. Metap. l. 4.
• c 1.352

  Meta. l. 5, c. 5.
• d 1.353

  Vera Philoso∣phia cum S. Theo∣logia nus∣quam pug∣nat: & quod in Theologia verum est, etiam in Philoso∣phia; & contra. Keckerm. disput. Philos. p. 5
• e 1.354

  M. Const. Cnirim. Metaph. l. 2. c. 1
• f 1.355

  com∣ment: in 1 Sam. c. 27 v. 4
• ‡ 1.356

  De Eu∣charist. p. 216
• g 1.357

  Pre∣face before religious Commun.
• h 1.358

  Treat. of private Communion, pag. 10
• i 1.359

  Vno absurdo dato, mille sequuntur
• k 1.360

  Cle∣ment. Templ. Metaphy. l. 3, p. 251, 260.
• n 1.361

  Idem qua idem, semper fa∣cit idem, Arist. l. 2. de Gen. & corrupt. c. 10,
• l 1.362

  Rodolph Goclen. c. 9 p. 90
• o 1.363

  Arist. 2 Topic. c. 9, 5, 31,
• m 1.364

  qualis causa tale causatum,
• p 1.365

  Fr. Connanus Comment. juris civil. l. 5, c. 9;
• q 1.366

  Mart. Azpilcue∣ta Enchy∣rio, c: 17, p. 330, cals it a breach of the 7. •• Commād.
• r 1.367

  Treat. of pub. commun. p. 29.
• * 1.368

  Object. 9.
• * 1.369

  Treat.
• * 1.370

  Plutarch. in Apo∣thed. lacon
• a 1.371

  Acts & Mo∣nu. 1876.
• b 1.372

  ibid. 1829.
• c 1.373

  Eckius Tom. 3. in fest. 5. Mich. p. 706.
• e 1.374

  Exer∣cit. Theol. ib. 2, p. 111.
• * 1.375

  B. Iewell en 1. Thes. 5. 22. p. 219 Cent. 2, l 2, c. 4.
• f 1.376

  Act. Monum. p. 1876, & 1829.
• g 1.377

  Servire temporibus apientis semperest habitum. Tul. in Ant.
• h 1.378

  2 Chro. 18. 1.
• i 1.379

  Pareus Exer. Theol. l. 2 p. 101.
• k 1.380

  P. Mart. Loc: Com∣mun. Clas. 3, c. 2, p. 241.
• l 1.381

  Tom. 10 Hom. 6.
• m 1.382

  Hos. 4 17. See Iunius on the place.
• n 1.383

  Reply 1. to Whitg: p. 131.
• o 1.384

  Quan∣do ipsum factum est tale, quod de sui ratione habear, quod sit inductivum ad peccandum puta cum aliquis publice facit peccatum, vell quod habet similitudi∣nem peccati. Aquin. 2. quest. 43. Art. 1. a. 4.
• p 1.385

  Explic. in 1 Thes. 5. 22. p. 419, Tom 6.
• q 1.386

  ler 51. 26 2 The. 2 8. Rev. 18.
• r 1.387

  Brent. Comment. in Hest. c. 3, v 2.
• s 1.388

  Deu. 7, 5.
• t 1.389

  Anal. in Deu. 12 p. 71.
• u 1.390

  Com∣ment. in Esa 27, 9.
• y 1.391

  Com∣ment. in Gen. 35 4.
• a 1.392

  ibid.
• b 1.393

  ibid.
• c 1.394

  Numb. 8 22. 24. Numb. 4. 24, 31. & 1847
• d 1.395

  Psa. 16. Hos. 2, 16, 16, 17.
• e 1.396

  Deu. 16, 1, 6 1 King. 12, 32.
• f 1.397

  Deu. 5, 9. Ps. 95, 6. Hos. 13. 2. Eze. 18, 6. Neh, 10, 32. 37. Ex. 30, 16. Eze. 5, &c.
• ‡ 1.398

  As cats loue not the Master of the hous, but his housholds-goods: so many say they can̄ot abide the Pope, & yet loue his houshold stuffe to well.
• g 1.399

  Consi∣rat. Eu∣gen. l. 3.
• h 1.400

  ler. 15. 19.
• * 1.401

  Compos∣sessores mū¦di non er∣roris. Wee must be cò partners with them in the world but not in their er∣rours, saith Tertulliā.
• i 1.402

  In his Comment. on the place.
• k 1.403

  1 Cor. 5. 10.
• * 1.404

  Treat.
• * 1.405

  2. Cor. 11. 15.
• a 1.406

  H. N. his Ex∣hort. to his Childr.
• ‡ 1.407

  He that justifies the false claime of a usurper▪ condemnes the partie, whose title is right and good.
• * 1.408

  Proofe 1.
• b 1.409

  Heb. 5; 4. Numb. 16. 5, and 18, 7, 2 Chro, 26 18 Act. 14 23. ler. 23 21.
• c 1.410

  Com∣ment. in Heb. 5, 4.
• d 1.411

  In Joh. 10. pag: 597.
• e 1.412

  Feria Ter: Post. Pent.
• f 1.413

  Com∣ment. in Gal. c. 1; v. 8.
• g 1.414

  Com∣ment; in Heb. 5. 4;
• h 1.415

  ibid.
• i 1.416

  Cas. Consc. l. 4. c. 25.
• k 1.417

  On Rom. 2. v. 3.
• l 1.418

  Repl. to Whitg; p. 54 63.
• m 1.419

  Com∣ment; on Rom. 10; v. 15.
• n 1.420

  Chur; Gov.
• o 1.421

  Com∣ment. in Esa. 52. 7.
• p 1.422

  ibid.
• q 1.423

  ibid.
• r 1.424

  ibid.
• s 1.425

  On the place.
• t 1.426

  ibid.
• u 1.427

  ibid;
• y 1.428

  ibid;
• a 1.429

  ibid;
• b 1.430

  ibid;
• c 1.431

  ibid;
• d 1.432

  ibid;
• * 1.433

  Ier. 14: 14; Rev 9 3; and 13; 14; 15; 16 and 18; 15 17; 2 Thes. 2; 3; 4; 2 Chro. 11. 15; Rev. 16. 3.
• e 1.434

  Quia non mit∣tuntur ab eo, sed a Diabolo. Explicat. Philip; 3. 1 p. 176; Tom. 4.
• f 1.435

  Repl; to Whitg. p. 88; 204.
• g 1.436

  Expos. Serm; mount. Mat 7; p. 239; vol. 2.
• h 1.437

  Comment; in Mat. 24. 23.
• i 1.438

  Comment, in Mat. 7.
• k 1.439

  Syons Plea.
• l 1.440

  Admon. 1.
• m 1.441

  Euseb: lib: 3; cap. 29; Ireuaen lib: 1. c. 25
• ‡ 1.442

  Evange∣licae & A∣postolicoe literae, & veterum Propheta∣rum Ora∣cula per∣spicuè nos instituūt, quid opor∣teat sapere de volun∣tate, & sensu Dei. Ponentes ergo con∣tentionē ex divini∣tus inspi∣ratis Ora∣culis {que}uae∣ram is so∣lutionem eorum, quae pro∣ponuntur. Theod. lib. 1; c. 7.
• n 1.443

  Ephes. 4. 14;
• o 1.444

  De praescript: advers: haeret.
• p 1.445

  Sensus nostri, & enarrationes sine his testihus non habent fidem. Origen: in Hierom. Hom. 1.
• p 1.446

  Har∣ding in confutat. of the Apolog.
• q 1.447

  P. Cle∣mens.
• r 1.448

  Psal. 119 10. 29. 43.
• s 1.449

  Com∣ment. in Rom. 10. 15.
• t 1.450

  Gen. 4, 8.
• u 1.451

  Gen. 45. 3. 8. Psal. 105 17.
• x 1.452

  Pareus in Com∣ment. Gen: 45 7. p. 429. Tom. 1.
• a 1.453

  Cart∣wright, Hom. in Eccles. c. 3 fol 83. 84.
• b 1.454

  Things done by unlawfull instru∣ments, so farre as they res∣pect the accomplish¦ment of Gods will and plea∣sure, either in the safety of his Church trial of his Childrē &c. the Scripture attribu∣teth them to God; as author & doer; and so farre forth are most holie workes; But so farre as they respect the action done, and instruments; they are wicked workes, and they instruments are sent from the Devill Pareus in Hos. 8. p. 529.
• a 1.455

  Ne sitis multi Ma∣gistri dis∣sentientes a Doctrina vnici ma∣gistri Christi. in Lib. 1. de∣traction.
• ‡ 1.456

  In Ec∣clesia po∣nitur ido∣lum, quan do novum dogmasta∣tuitur. Ier. in Her. 32.
• b 1.457

  Dio∣gen. Laer. in Pythag.
• c 1.458

  Counc. Tren. Sess. 4. dec. 1. p. 11. di∣stinct. 19. c. sic omnes.
• d 1.459

  Mat. 4. 20. 22. 25. Mar. 1. 18. Ioh. 1. 37. 38. 40. Act. 11. 18.
• * 1.460

  If they can, let them.
• e 1.461

  1. Thes. 5 21;
• f 1.462

  Arist. l. 2. Elench. c. 3.
• g 1.463

  De verb. Dom. Serm. 49
• h 1.464

  Com∣ment. in Ioh: 10. l. 8; Tom. 1
• i 1.465

  Hom. 83. in Ioh.
• k 1.466

  Com∣ment. in Ioh. 10. 5;
• l 1.467

  ibid;
• m 1.468

  ibid.
• n 1.469

  Com∣ment. in I. 10. 5.
• o 1.470

  Postel: Alleg. Dom. 8. Post. Tri∣nit. p. 481
• p 1.471

  Hom: in seria tert. Pent.
• * 1.472

  Pro 2, 16 & 10, 20, 24. & 7. 5
• q 1.473

  Mat. 17 25. Esa. 62 8
• r 1.474

  Mar 2 11. Ps 81. 9;
• s 1.475

  Iudg. 19, 12; Neb. 92.
• u 1.476

  Luk. 16, 12.
• * 1.477

  We speake not here of the invisible Church, but the true visible.
• a 1.478

  Com∣ment: in Hebr: 5, v. 4. p. 211.
• b 1.479

  In Ezech. c 44; p 800.
• c 1.480

  Comment. in 1 Timot. 5, 22, p. 343;
• d 1.481

  in Ioh. 10, p. 597.
• e 1.482

  Enarrat. in Evang. Tom. 5, p. 158.
• f 1.483

  Hom. in Evang: Dom. 9; Post Trinit.
• g 1.484

  Comment. in Gal. 1, p. 241.
• h 1.485

  Dom, 7, post pont in Evang: p. 26.
• i 1.486

  In Evang; Dom. 8; post. Trin; p. 73.
• k 1.487

  Postil; Oct; post. pent; p. 175;
• l 1.488

  Annot; in Ioh: 10; v. 5.
• m 1.489

  L. 4. c. 4.
• n 1.490

  L. 1. Stromat.
• o 1.491

  Lib. 1. Epist. 6 & 76.
• p 1.492

  In Ioh: 10.
• q 1.493

  In Ioh. 10.
• r 1.494

  ibid.
• s 1.495

  Plin. Paneg.
• t 1.496

  Bel∣larm. de Eccles. triumph. l. 1. c. 12.
• u 1.497

  Hassels pro invo∣cat. c. 19. p. 47.
• ‡ 1.498

  And so it is all along the booke.
• * 1.499

  Ne co∣nare quid fieri non potest.
• * 1.500

  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 there∣fore they like them the better. For other∣wise they are much worse. Vn∣les to prove a thing soundly by the Word of God: is not so good as a bare and bold affirmation
• * 1.501

  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 there∣fore they like them the better. For other∣wise they are much worse. Vn∣les to prove a thing soundly by the Word of God: is not so good as a bare and bold affirmation
• a 1.502

  See his justificat. separat. pag. 434.
• b 1.503

  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.
• c 1.504

  Comm. in. Apoc. c. 3.
• d 1.505

  In Apoc. c. 3.
• e 1.506

  In Mat. c. 7.
• f 1.507

  In Mat. c. 7.
• ‡ 1.508

  Me∣lanch. in Cron.
• * 1.509

  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.
• * 1.510

  Treat.
• * 1.511

  Not as Apollo answered the Iewes by the Scriptures Act. 18. ult. for so he could not: seeing hee writes against them.
• * 1.512

  Appian. de Bell. Parth.
• ‡ 1.513

  We cannot apply the saying in the Greeke Proverbe to him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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 Pammachiū pro libris adversus Iovinian.
• * 1.514

  1 Cor. 6 15.
• † 1.515

  Pag. 81.
• a 1.516

  Cirill observeth that such of the things done by Christ, are written, as the Wri∣ters thought to be suffi∣cient for manners and Doc∣trine. In Evang. Io. lib. 12. c. 68.
• ‡ 1.517

  An ho∣nest man would bee ashamed to be seen to be fami¦liar with an Harlot.
• a 1.518

  Pag. 17.
• b 1.519

  Serm. against i∣dol.
• c 1.520

  Com∣ment. in Mat. 7. ver. 15.
• d 1.521

  In Mat 7. 15.
• e 1.522

  Com∣ment. in Psal. 16, p. 52.
• f 1.523

  Expli∣cat. in Philip. 3. v. 1. p. 174 Tom. 4.
• g 1.524

  interp. Son: ch; 1; v. 7, 8;
• h 1.525

  Postil; Dom. 8. Post. Trin; p. 256;
• i 1.526

  Annot. in 2 Cor. 6. 14; and 2 Ioh. 10.
• k 1.527

  Notes on ps. 16; p. 56; & on 2 King: 5; p. 941;
• l 1.528

  L. 4; c. 14.
• m 1.529

  In Mat. 7, v. 15.
• n 1.530

  Lib. 4; c. 22.
• o 1.531

  Populus Christianus detec∣tis eorum erroribus fidem non habeat, aures ne praebeat, sed tanquam lupos fu∣giat. Par: in Mat. 7. 15.
• * 1.532

  If it be a fit thing to use a Touch-stone, for triall of coyn, and that finding the same false, to refuse it; then it is meet, to receive mony knowne to us to be counterfeit, and false. If this be absurd, so is the other too.
• a 1.533

  Distinc. 40, c. 51. Papa.
• b 1.534

  Numb. 16. 2 Chro. 26. 1 King. 12. Son. 1 6. 7. Jer. 14. 14. & 23. 21 & 27. 15
• c 1.535

  Mat. 7. 13.
• d 1.536

  Heb. 5. 4. Rev. 2. 2.
• e 1.537

  Exposit. on Christs serm: in the moūt. Mat. 7, v. 15. p. 239. vol. 3
• f 1.538

  Com∣ment. in Mat. 7. in Ier. 14. 14.
• ‡ 1.539

  in Mat. 7, Tom. 1.
• * 1.540

  Comment. in Mat. 7, 15.
• h 1.541

  Enarrat. in Evang. Dom. Oct. Post. Trin: Tom. 5,
• i 1.542

  Quaest. Evang. p. 97.
• k 1.543

  In Comment: in Ier: 14, 14.
• l 1.544

  Post: in Sexages. p. 54:
• m 1.545

  Comment: in Ier: 14. 14.
• n 1.546

  in Io. 10, p. 239.
• o 1.547

  In Ephes. 1, p. 292.
• p 1.548

  Comment: in Jer: 14, 14.
• q 1.549

  In Jo: 10, p. 599.
• r 1.550

  ••••st: Dom: S, Post: Trin: p. 73.
• s 1.551

  Homil. in Evang. Dom. 9, post:
• * 1.552

  ‡ Divine & Mor: Observ: pag: 60.
• ‡ 1.553

  And this may serue for answer to the Pistle maker; who inclo∣sing up of his E∣pistle, crows out; Like a Cock of the game that hath beaten all his fel∣lowes out of place, now let them tell us, where they find in the Scripture, that men are named false Prophets, for want of a true outward calling; Forsooth here we shew it, if you have eyes to see it, and grace to use it well.
• t 1.554

  Necessit. Separ. p. 236.
• * 1.555

  Treat.
• * 1.556

  Num. 22 & 25. Iosh. 13. 21. 2 Pet 2, 15. 16. Rev. 2 14. Num. 25. 5. 9. 10, &c. And chap. 24. 2 3, &c.
• * 1.557

  Ea do∣ceat Epis∣copus quae a Deo di∣dicerit, non ex proprio corde. Let the B. teach those things, which he hath lear∣ned of God; And not of his own heart or fancy.
• u 1.558

  Attersol hist. of Barak and Balaam. on Numb. 22. p. 8 11.
• † 1.559

  Marke this well, for it shewes all the Treat: answer to be caecum insom∣nium, a vaine dreame and nothing else.
• x 1.560

  Annal Expli. Num. 22. p. 109.
• y 1.561

  Exposit. on 2 Pet. 2; v. 16; p. 372.
• z 1.562

  Comment in Numb. 22.
• a 1.563

  ibid.
• b 1.564

  ibid.
• c 1.565

  ibid.
• d 1.566

  ibid.
• * 1.567

  A Letter sent to London, written by the Treat.
• * 1.568

  Hierom: distinct. 36. ca. fin.
• * 1.569

  Testi∣monium tuum, quod alie∣na re leue est, hoc contra re grave, &c Thine owne testi∣monie, which in another case is of small weight, but this a∣gainst thy selfe is of great mo∣ment. Tull.
• e 1.570

  2 Kin. 3. 13. Hos. 9. 8. See Iun. notes, on the place.
• f 1.571

  Non quibus hoc nomen vere con∣gruebat, sed qui illud arroganter & falso sibi summebant. Bright••••. Com∣ment. in Cant. Cant. cap. 4. fol. 78. & 16. T. W. Expos. upon the Booke of the Cantic. pag. 18.
• ‡ 1.572

  The Trea. wrote once that no Scripture justines preaching out of a true Church; much lesse in a false Church; justificat: Separ: p. 73.
• g 1.573

  Gen. 20. 17; Numb. 12 6; Deu. 18 55.
• h 1.574

  Mat. 10. 41. 1 Thes. 5. 20; Rev 11, 6;
• i 1.575

  1 Cor. 14; Rom. 12. 6.
• k 1.576

  Quae. in what ranck of Prophets unlawfull Ministers are; And un∣der 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.
• * 1.577

  Againe in p. 77. He sayth, No mā teach∣ed the Gospell, but was a member of a true Church.
• l 1.578

  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.
• m 1.579

  Pro. 14. 15.
• n 1.580

  Iuve∣nal. Sa∣tyr. 2.
• ‡ 1.581

  Nos qui Chri∣stiano nomine gaudemus dicemus nos abjice∣re Deos a∣lienos, & verum co∣lere, cum pars ido∣la defen∣dat, ado∣ret, colat, breviter divinis honoribus pro sequa∣tur. La∣var. in Josh. c. 24 Hom. 71. p fol. 81.
• * 1.582

  See the like answer to our 1. Object. It is Antonies precept in Tullie, if men be troubled about a hard question, to say no∣thing to it. De Orat. l. 2.
• a 1.583

  Cicer. de divin.
• b 1.584

  Arist. 1 Seph. 4.
• * 1.585

  Hoc neque prophetae predicave∣runt, ne∣que Domi∣nus do∣cuit neque Apostoli tradide∣runt. Iren. l. 1. c. 1.
• c 1.586

  Libe∣rius impro∣bare non audio. ad Ian. Epist. 119.
• * 1.587

  Sua si docere ve∣lint, nolite audire, no∣lite facire; certe enim tales sua quaerunt, non quae Iesu Christi. August. in Iohan: Tract. 46.
• d 1.588

  Tacit. Annal: Lib. 4.
• e 1.589

  Pro Q. Rassio Comaed.
• * 1.590

  Sua si docere ve∣lint, nolite audire, no∣lite facire; certe enim tales sua quaerunt, non quae Iesu Christi. August. in Iohan: Tract. 46.
• f 1.591

  Verba sine crimi∣mine sunt, sensus in crimine.
• g 1.592

  Impi∣um esse, verba Christi ultra pro∣positum materiam extrahere. de regno Christi, l. 2. c. 29. p. 149.
• * 1.593

  Hilari: de Trinit: lib. 2.
• h 1.594

  Rhe∣tius elo∣quens qui∣dem est, sed inep∣tus inter∣pres. Hie∣ren. ad Mar∣cellam:
• i 1.595

  We ought not so much, as to know the things, which the Booke of the Law conteyneth not. Hilai: in Psal. 132. The Scripture de∣nyeth it what it noteth not. Tertull. Lib, de Monog.
• k 1.596

  Com∣ment. in Hos: 4, 15. p. 82.
• l 1.597

  In Hos. 4. p. 156.
• m 1.598

  Prae∣lect. in Hos. 4. p. 52.
• n 1.599

  In Hos. 4. v. 14. p. 504. Tom. 4.
• o 1.600

  In Esa. 2. l. 1. fol. 20.
• p 1.601

  In Amo. 4. 4.
• q 1.602

  In Levit. 10. pag. 69.
• r 1.603

  In Amo. 4.
• s 1.604

  In Amo. 4.
• t 1.605

  In Hos. 4.
• u 1.606

  In Hos. 4.
• x 1.607

  In Hos. 4.
• y 1.608

  In Amo. 4.
• a 1.609

  In Amo. 4.
• b 1.610

  In Hos. 4. 15.
• c 1.611

  ibid:
• d 1.612

  An∣not. in August. Brevic. Collat. cum Donatist: Collat. dici. 3. c. 9. And Annot. in August: Post: Collation: ad Donatist: c. 20.
• * 1.613

  Treat.
• ‡ 1.614

  A Child can say so much, but hee had need be no Child that shall prove so much:
• a 1.615

  Par. Comment. in 1 Cor. 10. ver. 15 18
• b 1.616

  Calv. in 1 Cor. 10. 18.
• c 1.617

  Gui∣liad. Com∣ment. in 1 Cor. 10, 18.
• * 1.618

  See the Rhemist. on the place.
• d 1.619

  Ause∣rantur de medio, quae ad∣versus nes invicem, non ex divinis Canonicis libris, sed aliunde recitamus. August. de unita: Ec∣cles. cont. Petilian. c. 3.
• e 1.620

  Daver∣ba & de∣cive ner∣ves Persius Sat: 4.
• ‡ 1.621

  Doe not thinke that the Treat. wrote this Elenchum sophisticū ignorātly, but rather fore-saw what in∣conveniēce vvould fol lovv, if he should let the argu∣ment runn out orderly and pro∣portiona∣bly. I be∣leeve hee savv vvell enought, should he grant, that the Office makes the vvord to become a Ministe∣riall Church-Sacrifice; This Scripture vvould stand in force against the thing they pleaded for.
• * 1.622

  † Quamvis Dei solius sit sanctificare; tamen aliquo modo quae principalius Deo sunt-consecrata, ad se perti∣nentia, sanctificare dicuntur. Muscul. in Evang. Mat. c. 23 p. 477. Tom. 3.
• g 1.623

  Hoc est judicium Dei de quavis cultu & de de quavis Religione, quem non secundum verbum eius exercetur: Non Deo sed demonijs prestatur. Pare. Com. in 1 Cor. 10. 20. Fingere enim falsum cultum, est falsum Deum fingere; quia tunc fingitur falsa Dei volun∣tas, & sic falsus Deus. Par. in 1. Cor. 10. 7.
• h 1.624

  Alta∣re pro tota religione & cultu accipitur. praecept. 3 p. 534.
• i 1.625

  Respicit congressus &c. Com∣ment. in Psul. 16. p••g. 53.
• * 1.626

  See his justificat. of sep. 94.
• * 1.627

  Distin∣gue tem∣pora & locus & reconci∣liabis scripturas.
• † 1.628

  Quae: Whether such as pretend to ground their prac∣tice of hearing on this Treatise: doe not shew either lightnes in not weighing what is said: Or ignorance in not discerning what they read: or wil∣fulnes, in doing a thing, for some by respect, pretending this Booke as a Cloak for it.
• a 1.629

  Page••. Arrow. ag. sepa∣rat. pag. 173.
• b 1.630

  Guag∣ninus de Lituania Casstod. lib. 3. hist. Tripart. l. 9. So∣zom. l. 5. Theodorit. l. 3. & l. 5 c. 20. 37. Euseb. de vit. Const. lib. 5. c. 53 Socrat. l. 1 c. 14. August. de Civ. Dei, l. 18. c. 54. Cranz. Saxon. c. 9. & 12. Helmoldus in Sclaevorum Chron. 11. Cent. l. 2. c. 9. Cramer l. 15.
• c 1.631

  They hold as we doe, that the Church, Ministerie, Worship, and Go∣vernment of the Church of England, is Antichristian and false, so that our difference is not, whether these things are so, but beeing granted on both sides, they are so: The question is, whether we may Lawfully heare there or no.
• d 1.632

  Arto∣paeus in Rev. 18. p. 198. Place. Il∣lyric. in Rev. 18 4.
• e 1.633

  Com∣ment. in Hos. 4. pag. 506. Tom. 1.
• f 1.634

  In A∣pocal. cap. 18. Concio 77. p. 241.
• ‡ 1.635

  2 Cor 6. 1. Ioh. 5. 21 Zach. 11. 17.
• g 1.636

  Botsac. Promp: Allegor. c. 21. de Minisi.
• * 1.637

  It is like that filthy Bird, which car∣ries this motto, contactu omnia ••oedat.
• h 1.638

  Bul∣ling. in Apocal. 18. Con. 78. Ciril in Esa. c. 48. l. 5. Tom. Zwin∣plius Com¦ment. in ler. c. 51. Chytraeus in Apoc. c. 18.
• i 1.639

  Pro. 5. 2. 8, and Chap. 7. 24. 25.
• k 1.640

  Com∣ponistae ergo, & tempera∣tura vel ferrumi∣natio eo∣rum Deo ita disci∣plent, ut fasti lium ei ingenerant, abominationi sint, & abdicet eos. Bulling: Com: in Apocal. c. 3. Con. 20. pag. 57.
• l 1.641

  Pro. 17 15.
• m 1.642

  Rev. 18. 4.
• n 1.643

  Forbes in Rev. 14 p. 135
• * 1.644

  Mànu∣miss: to a Manu: pag. 4.
• ‡ 1.645

  Pag. 3. & 64.
• p 1.646

  What deceiver ever taught men to commit sinne in plaine expression, that it was so; But rather under termes of the contrarie perswaded them to it. Nicolaitas contagia, cultus idolorum, scortationes, adulteria & omnes libidines, pro adiopho∣is habuisse. Euseb. lib. 3. cap. 29 Irenaen. l ••▪ c. 27.
• * 1.647

  (q) D. Rayn. de idolat. p. 348.
• r 1.648

  To up∣hold the Heresies of H. N. this is one speciall & principall practice, that the historie & native sence of the Word of God is altogether neglected of him, and in steed ther∣of, is enter∣tained an allegoricall and bastar lie con∣struction, foolish & fond di∣stinctions, which thing ut∣terly de∣faceth the certainty of the sacred Scripture, & maketh no other thing of it, thē a nose wax. J. knew stub against the heresies of H. N. p. 61
• † 1.649

  Discipuli Montani dicunt paracletum plura in Montano dixisse, quam Christum in Evangelio protulisse: Nec tantum plura, sed etiam meliora atque majora. Epipha: lib. 1. Haere. 27. Tentull: de praescript.
• s 1.650

  2 Pet. 3. 6.
• t 1.651

  Lib. 2. de Doct. Christ. c. 31.
• u 1.652

  Comment. in Am. 4.
• x 1.653

  Rhet. Eccles. l. 1.
• y 1.654

  Prophetia c, 2. de modis inter pretendi.
• ‡ 1.655

  Quaer. Why a Fa∣milist u∣sing the libertie & boldnes that these men doe, may not say, and prove it as well, that there is not comming out of the outward man here meāt at all
• a 1.656

  Par. in Rev. 18. 4
• b 1.657

  Brent. in Exeges. Ioh. 4.
• c 1.658

  Doway Transl. in Psal. 26. p. 56.
• d 1.659

  Pag. 93
• f 1.660

  At ma∣lo inquit sal Athinis lingere, quam Cra∣ternm frui magnifice instructa mensa. Diog. La∣ret. invit. Diog. lib. 6 c. 2.
• e 1.661

  Sleid.
• * 1.662

  Treat.
• * 1.663

  Mat. 7, 24. Luk. 11, 28.
• * 1.664

  1 Pet. 2, 5
• * 1.665

  Tit. 3, 1, Heb. 12, 14.
• ‡ 1.666

  Papa ex nihilo po∣test facere aliquid. Extra. de Transla∣tione Epis∣copi quan∣to in Gloss. Ext. de concess: praebendae proposuit: in Gloss:
• * 1.667

  1 Cor. 10, 32.
• a 1.668

  Parr. Exposit. on Rom. 13. v. 1. p. 6.
• b 1.669

  Cartw. Hom. in Eccles. c. 8 fol. 195, 166.
• c 1.670

  Obliga∣tio haec tam arcta est, ut nul∣lius crea∣turae im∣perio possit ullo modo solui. Ame: de consc. lib. 1 c. 3; p. 6.
• d 1.671

  Bucer de regno Christ. lib. 1, c. 1, 2, 3. Martyr. in Iudg. 19.
• e 1.672

  Bast. Castalion Annot. in 1 Cor. 8.
• f 1.673

  Zanch. de redēpt. lib. 1. p. 401.
• g 1.674

  perkins Comment. on Heb. 11 v. 23. Pareus Comment. in Hos. 5, pag. 514. Tom. 1. Taylor on Tit. 3. p. 549.
• h 1.675

  De Rescriptis: Si quando ver: sed nunquid.
• i 1.676

  De Concess: praebend. proposuit.
• k 1.677

  Advers. hoeres. lib. 1, c. 7.
• l 1.678

  Comment. in 1 Cor. 7
• m 1.679

  Parr: Expos. on Rom. 15. 6. p. 250.
• n 1.680

  Orig. in Rom. 15. 5. Cyprian de lapsis Serm. 5.
• o 1.681

  Cicer. Philipp. 12.
• p 1.682

  Zach. 8, 19. Rom. 15. 4 Heb. 12. 14. Chry∣sost. Hom. 30. in Heb. 12, Tom. 3 p. 64.
• q 1.683

  Cicer. Philipp. 12.
• r 1.684

  Eurip: Iphigen. in aulid.
• a 1.685

  Me∣lancth. in Rom. 14.
• b 1.686

  Daven. Quaest. 7. p. 40. Aquin. 2. Qu 43.
• c 1.687

  Eze. 23 33. Pelarg Quaest. Evang. in Mat. 18. p. 205. polan. Syn∣tag. Theol. l. 6, c. 3. p. 339.
• d 1.688

  Mat. 23, 22. Hunnius in Mat. c. 18. p. 606. Me∣lancth. in Evang. fest. 5. Mich. p. 552.
• e 1.689

  Willet. on Rom. 14. Quaest. 3. p. 641.
• f 1.690

  Eckius Hom. fest. Mich. p. 700. Tom. 5.
• g 1.691

  Zanch: prae: 3; p. 539. Aret: in Mat: 18; p: 643
• h 1.692

  Pareus in Rom: 14 v. 13; p: 173.
• i 1.693

  Eze: 36 Cent: 1, l: 2; c. 4; p: 448:
• k 1.694

  Ames de Consc: l. 5; c. 11; p: 286, 287; Chri∣sost: in 2 Dom: ad∣vent: p: 309. Tō 6
• l 1.695

  August; cont: Adi∣mant: c. 14 fol. 136, 6,
• m 1.696

  Per∣kins on 1 Mat: 5; p. 58, Tō: 3
• n 1.697

  See Par: Ri∣vet: Cal∣vin, Mer∣cer; Com∣ment; in Hos: 5, 10;
• o 1.698

  Daven; Quaest▪ 7; p: 40.
• p 1.699

  Chri∣sost: de in comp: nat. Dei Hō: 3.
• q 1.700

  Soph. Anti.
• r 1.701

  Leo Epist: 97; c. 3;
• s 1.702

  Arrow ag: Bro••; p. 59.