The Divine Right of Church Government and Excommunication, Religious tract · Text of tract · Question 6

The Divine Right of Church Government and Excommunication · Religious tract · Text of tract · Question 6

p. 61Queſt. VI.

A further conſideration of things not neceſſary, and how they be ſcandalous objects.

1. Diſt.

SOme things are neceſſarie phyſically, as to eat fleſh, Of the neceſſitie of things which remove ſcandall.and ſome things are neceſſarie morally, either becauſe of a law of nature, or a poſitive or divine command.

2. Diſt.

The ſame way, Some things are not neceſſarie phyſically, and that either ſimply, as wee may live ſimply without ſome rare meats, that our Land and ſoyle doth not afford, or in ſome reſpect only, as without ſuch and ſuch fleſh forbidden by the law of God. Or things are not neceſſary Morally or Theologically, as to eat forbidden-meats befor a weake Jew.

3. Diſt.

Some things Phyſically neceſſarie, as to eat fleſhes being apt to nouriſh my body, may be Morally or Theologically not neceſſarie, being ſtambling blocks to my weak brother.

4. Diſt.

Some things may be neceſſarie, in ſpecie, and that morally, as to heare the Word, to Pray. But, in individuo, clothed with ſuch and ſuch circumſtances may be not neceſſarie, as to goe to heare the Word, when my brothers houſe is on fire, that hearing is not neceſſarie, but may be ſcandalous, and the like we may ſay of praying in the ſtreets.

p. 625. Diſt.

Some things may be neceſſarie Phyſically in private▪ as to eat for health ſome fleſhes, which publickly before weake Jews, as the caſe was Rom. 14. is Morally not neceſſarie, but ſcandalous.

6. Diſtinct.

Some things are not neceſſarie, becauſe of the mere poſitive will of God. As the temple of Baal, and therefore was to be …eſtroyed,Some things neceſſary from the only poſitive will of God, Some things neceſſarie from ſome thing in the things themſelves. not for the abuſe of it for a houſe has alwayes ſome neceſſary uſe to man now in the ſtate of ſin. And of this kind were the cattell of the Amalakites, which were as neceſſarie of themſelves for food, and ſacrifice, as other cattell▪ and the Babyloniſh garment, and wedge of Gold, to which Achan's ſlimie hands did cleave, and therefore ehey were not neceſſarie, but to be abſtained from by Saul and the Iſraelites. becauſe of the ſole poſitive command of God, Other things are not neceſſarie, both becauſe God forbiddeth them and becauſe of the ſcandal and ſinfull conſequences, that are poſſible to fall out, as for Gods people to marry with …he idola…rou… Canaanites, was not neceſſarie▪ both becauſe Gods forbidden will made it not neceſſarie morally, and alſo becauſe they might draw away Gods people to ſerve their Gods, which was a fea…able, and a very poſſible ſnare, thought ſome idolatreſſes being married to the Jews, might have been drawne from their idolatrie, and gained to the faith of the God of Iſrael.

1. Concl. Monuments, or inſtruments of idolatrie, are of two ſorts, either ſuch things as have no other uſe at all, but to contributeTwo ſorts of monuments of idolatrie. ſorne ſubſervient influence in, or unto idolatrous worſhip, and becauſe theſe have all their warrant from a meere commandement of man, they are ſimply not neceſſarie, as the graven image, the idols themſelves, all poſitive obſervances in Gods worſhip deſtitute of any command of God, and the uſe of theſe in any caſe muſt be ſcandalous, and ſo unlawfull, becauſe, if the Brazen Serpent now loſing its primitive divine effect, which was to cure the ſtinged people, if it be but the paſſive object of robbing God of his glorie, in that Incenſe is burnt to it, have no uſe at all▪ but to be, as it were, a robbers Den to receive the ſtolne-away glory of God, it muſt be aboliſhed. It is true things neceſſary abuſed in regard of our corruption, are to be purged, and reſtored to their own uſe, but if p. 63they be uſeleſſe, and of themſelves have no fruite, but only, that they are fit to be abuſed, as uſeleſs pittes by the way ſide, and the Brazen Serpent, and a Razor put in the hand of a childe, and images, they are to be removed, both ſubject and accident, for that they be uncapable of purgation, therefore they are capable only of abolition. It is not enough to ſay that wee may We cannot deviſe the uſe of any thing in worſhip, when we cannot deviſe the thing it ſelfe.deviſe a good uſe for them, as we may uſe Images to put us in remembrance of God, for we may never deviſe the uſe of a thing not neceſſarie in Religion, when as we cannot deviſe the thing it ſelfe. But here we cannot deviſe the thing it ſelfe. Yea, if the thing it ſelfe be good, and lawfully uſefull. As the eating of fleſh, yet if it be leſſe neceſſary, for the life, then the edification of my brother. The Apoſtles excellent rule, Rom. 14. v. 15. muſt ſtand as a law diſcharging my eating▪ No man for this or this m…at, which is leſſe neceſſarie, ought to hinder the ſalvation of his brother, which is more neceſſarie, by deſtroying his brother for meat. For cleare it is, this or that meat, without which I may live, is of fa…re leſſe neceſſitie comparatively, then the ſalvation of one for whom Chriſt died. True it is alſo, if my brother be ſcandalized, and ſo his ſoule in hazard, if I eat any at all, in that caſe, the ſcandall is meerly paſſive, for though my brothers ſalvation be of greater conſequent and neceſſitie then my temporal life, yet my totall abſtinence from meat is a killing of my ſelfe and heynous murther, and ſo forbidden in the ſixt Commandement, and ſo a deſtroying of my own ſoule. And eating for conſcience ſake is neceſſarie, though eating of this or this meat be not neceſſary.

But there be other things that are inſtruments of idolatrie and ſubſervient thereunto, in a Common and Phyſicall influence, as a Temple builded to the honour of a Saint, and for the adoring of Images, and for the reading and opening the word of God in the New and old Teſtament, though in a corrupt way, theſe are not properly monuments of Idolatrie. Now the houſe or Church, as ſuch is no monument, nor uſeleſſe inſtrument in worſhip, ſuch as is a Surplice, a humane holy day, for it hath, as ſuch, being a thing of walls and timber, no other, then that very ſame phyſicall influence in worſhipping either the true God, or a Saint, that it hath in civill uſe, in our p. 64ordinarie dwelling, to wit, to fence our bodies, in religious, in naturall, in civill actions, from injuries of heaven, clouds, and ſin. The adjuncts of the Church, as Crucifixes, Images, Altars, Ravels, Maſſe-clothes, and the like, are properly Monuments, and inſtruments of Idolatrie, becauſe theſe are not neceſſary, as is the materiall houſe, nor have they any common and phyſicall influence in the worſhip, as the Temple hath, yea all the neceſſitie or influence that they have in the worſhip, is only religious and humane flowing from the will of men, without either neceſſitie from our naturall Conſtitution of body, or any word of Scripture, and therefore they are to be removed upon this ground, becauſe they are unneceſſarie ſnares to Idolatrie.

Object. This particular Temple or houſe builded for Saint Peter, S. Paul, S. Cutbert is not neceſſarie for the worſhip of God, becauſe other houſes of as convenient uſe, and neceſſitie may be had, for the worſhip of God, and this particular houſe ought to be demoliſhed as Jehu 2 King. 10. 27. deſtroyed the houſe of Baal, and made it a draught-houſe, as the law ſaith expreſly, Deut. 7. 25. The place Deut. 7. 25. The graven image of their God ſhall ye burne with fire dicleared.Deut 7:25The graven Images of their Gods, ſhall yee burne with fire, thou ſhalt not deſire the ſilver or gold that (is on) them▪ nor take it unto thee, leſt thou be ſnared therein: for it is an abomination unto the Lord thy God. v. 26. Neither ſhalt thou bring an abomination unto thy houſe, leſt thou be a curſed thing like it, but thou ſhalt utterly deteſt it, and thou ſhalt utterly abhorre it, for it is a curſed thing. Or at leaſt theſe Churches may be imployed for ſome other uſe, then for the worſhip of God, where they may bee ſnares.

Ans 1. We are carefully to diſtinguiſh betweene a law of Nature, or a perpetuall binding Morall law, which ſtandeth for an eternall rule to us, except the Law-giver himſelfe by a ſuperven…ent poſitive law, which ſerveth but for a time, doe looſe us from an obligation thereunto, and a poſitive temporarie law. God ſaith in an exoreſſe law, of nature▪ that obligeth us perpetually (The ſunne ſhall not be put to death for the ſins of the father) no Magiſtrate on earth can lawfully take away the life of the ſon, for the ſin of the father, for this eternally obligeth. Yet Saul was to deſtroy the ſucking children of the Amalekites for the ſinnes of their fathers, but he had a poſitive temporarie command of God to warrant his fact, 1 Sam. 15. 2. 3. p. 65none can inferre that we are from this law, which was a particular exception, from a Catholick perpetually obliging morall law, that Magiſtrates are now to take away the lives of the ſucking infants of Papiſts. So this is perpetuall and morall, and warranteth us for ever to uſe all the creatures of God for our uſe. 1. Tim. 4. 4. Gen. 1. 27. 28. then we may lawfully uſe Gold, Silver, Houſes, all creatures for meats, except ſome particular poſitive law, or ſome providentiall emergent neceſſitieHow houſes and Temples builded to Saints are no… to be demoliſhed. forbid us, as the Ceremoniall lawes of the Jewes forbidding the eating of ſwines fleſh, and ſome other meats, were no other thing, but Divine poſitive exceptions from the law of nature and creation, in the which God had created ſwines fleſh, and all theſe other forbidden meats for the uſe of Man, and ſo by the ſame reaſon, God hath ordained Church and houſes to fence off us the injuries of Sunne and Aire, in all our actions civill and religious, except that by a peculiar Precept, he forbid the uſe of the houſe of Baal, to the Jewes, to be a typicall teaching to us of Gods hating of Idols and Idolatrie, but not of our demoliſhing and making uſeleſſe all houſes builded to the honour of Idols and Saints under the New Teſtament, except wee had the like Commandement that the Jewes had.

Theſe who oppoſe us, in this, can no more inhibite us by any law of God, of the …ſe of a creature granted to us by the law of the creation, then they can interdyte us of the uſe of another creature, nor are we more warranted to demoliſh Temples and materiall houſes which have only a phyſicall and common uſe alike in all our actions, Naturall, civill, and Eccleſiaſticall or Religious, then of eating ſwines fleſh, or of other meats forbidden in the Cerem…nial Law, and to anſwer to the Argument, this or that materiall houſe builded to the honour of Paul and Peter is every way as neceſſarie in the worſhip of God▪ as a Temple builded of purpoſe for the worſhip of God, though another houſe may conduce as much for the worſhipping ofTemples and houſes have a like phyſicall uſe in Gods worſhip, as out of Gods worſhip. God▪ as this, yea it hath the ſame very neceſſarie Uſe, and Phyſicall conveniencie, for the ſerving of God, that any other houſe hath, which was never builded for the honour of a Saint, which I prove, 1. becauſe no creature of God▪ that is uſefull to us, by the law of creation, is capable of any morall contagion to make… it p. 66unlawfull to us, but from the mee… will of God as the Gold and Silver, and Idol houſes of the falſe Gods, and Images of Canaan are in…ſecally, and by the Law of creation, as pure, and morally clean, as the Gold and Silver and Synagogues of the Jewes, and had their Phyſicall and civill neceſſitie, the one, as the other had. But from whence was it that the Jewes might make uſe of their owne Silver and Gold, and houſes, and not of the houſes, or ſilver and gold of the heathen Gods and Idols? Certainly this was from Gods meer poſitive will and command, fobidding the Gold and houſes of the Idols of Cannan, and not forbidding the other, the Adverſaries can give no other reaſon: therefore they muſt give us the ſame poſitive Commandement, for not making uſe of the Gold and Silver, and Temples of the Popiſh Idols, and Saints under the New Teſtament, that the Iewes had for refuſing the Gold and Silver, and demoliſhing the Temples of the heatheniſh Idols of Canaan. And if they ſay, Th… the very command that warranted the Iewes to abſtaine, from the Deut. 7. 25, 26.Deut 7:25Deut 7:26uſe of the heathe…s Gold and Idol-temples, doth warrant us to abſtain… from the uſe of the Gold and Idol-temples of Papiſts. It is anſwered, we have no warrant from the Word, but it ſhall warrant us as well to abſtaine from ſwines fleſh; if it be replyed, every creature of God eatable i… Good, and may be received lawfully▪ 1 Tim▪ 4 6 Rom 14▪ 14▪ I anſwer, ſo all gold, all ſilver all houſes ſerving to …nc… off the injuries of heaven, and aire, are good, and fit for Mans uſe, and now bleſſed in Chriſt under the New Teſtament, except you ſay, that it is not lawfull to make uſe of the Gold and Silver of a Papiſ… Image, no… of crees of the Papiſts fields that b…aret… … fruit, for theſe alſo were diſcharged to the Iewes, Deut 20. v. 19▪ 20▪ and the reaſon why they …ight not cut downe the t… ▪ th… be… fruit, becauſe theſe trees were mans life, Deuter. 20 19 whereas t… that beare no fruit were to be cut down, as not ſo neceſſarie for mans life. Now this reaſon is morall and perpetuall, and ſo are houſes to ſence off the injuries of the clouds a Manslife; except they bee forbidden by a poſitive law of God, and ſo neceſſarie as without the …ſe of houſes no worſhipping of God can be ordinarily; And therefore in the ſecond place, as we uſe Gold Silver, Tamples▪ and materiall houſes (though abuſed to Idolatrie) p. 67becauſe the Lord hath created them for our uſe, his law of Creation warranting us to uſe them, ſo can we not refraine fromNo Houſes, no Temple, no creatures, are now uncleane …er the New Teſtament. the uſe of them, though abuſed by Papiſts, except wee have a ſpeciall poſitive law to warrant us to refraine from the uſe of theſe neceſſarie creatures of God, ſo uſefull for the life of man; For according to the grounds of theſe againſt whom we now diſpute, the Garments of ſilke or cloth of Gold, that hath covered Popiſh Images, the Gold and Silver of the Popiſh Images, though melted and diſſolved into innocent mettall, the Materiall Temples builded to the honour of Saints, are to be caſt away and utterly aboliſhed, as unlawfull to be uſed in any ſort, for theDeut. 12. 1, 2.Deut 12:1Deut 12:2 Jewes according to the Law, Deut. 7. 19. 20. might make no uſe of the gold or ſilver of the Heathen-Image, and Achan brought a curſe on himſelfe, for the ſimple taking for his uſe, the wedge of Gold, and the Babilon…ſh Garment. Now we have no law in the New Teſtament to abandon the uſe of the creatures, for as Cornelius was not to count that meat uncleane, which God …ad cl…nſed, Act. 10. 15. So neither are we to count Silver and Gold, and houſes uſeleſſe, which God in the Creation made Good, and uſefull for our life, and therefore no morall contagion can adhere ſo to theſe creatures, as we are utterly to diſuſe them, as creatures curſed, becauſe they were abuſed, except it can be proved that the abuſe of them hath deprived us of the neceſſarie uſe, that they have by the law of Creation; for certaine it is, as the killing of the ſucking infants of the Amalakites was typicall, and tyeth not us to kill the young children of Papiſts ſo was the diſuſing, or not uſing of Gold, Silver and Houſes, abuſed to Idolatrie, typicall.

And before I come to the ſecond Concluſion, An houſe for the worſhip of God is amongſt the things that are neceſſarie, by way of diſ-junction in ſpeciè, not in individuo; that is, a houſe is neceſſarie, in its Phyſicall uſe, to fence off our bodies, the injuries of Sunne, Aire, and heaven, but not this houſe, for anotherHow things not neceſſarie are to bee abſtained from, or uſed, in the …aſe of Scandall. houſe may ſerve the turne as conveniently. But ſome object Then this, or this houſe Dedicated ſuperſtitiouſly to the religious honour of a Saint ought to be removed out of the worſhip of God, 1 becauſe by your owne confeſſion. Th… individual houſe ſo abuſed is not neceſſarie. God may will be worſhipped, without p. 68this houſe, though it never had been, in rerum naturâ. 2. From the worſhipping of God in ſo Superſtitious a place, many truly godly are ſo ſcandalized, that for worſhipping God in ſuch Superſtitious and Idolatrous places, they have Separated from your Church, conceiving that in ſo doing you heale the wounds of the Beaſt; It is true, it may be their weakneſſe, yea but be it ſo, that it were their wickedneſs, that they are ſcandalized, yet by your doctrine, in things not neceſſarie you are not to doe any thing by which either the weake, or the wicked may be ſcandalized; as is cleare in the eating of meats, Rom. 14.

Anſ. This argument may 1. be retorted againſt theſe who hold with us the ſame doctrine of Scandal, for, without eating of Swines fleſh, my life may be preſerved, and a malitious Iew may be, and neceſſarily is highly ſcandalized, that I, who poſſibly am a Iew converted to the Chriſtian faith, doe eat Swines fleſh before him, for he conceiveth me to be an Apoſtate from Moſes his law, therefore I ſhould abſtaine from eating Swines fleſh before a Iew, who out of Malice is ſcandalized, by my doing a thing not neceſſarie, hic & nunc. But the concluſion is abſurd: nor doe I think that many truly godly of the Stricteſt Separation doe ſtumble at our Churches out of wickedneſſe. Many truly Godly and Sincere refuſe to come to our Churches, whereas many ſcandalous, well luſtered hypocrites, who knoweth nothing of the power of godlineſſe, but are ſitten downe in the Scorners Chaire are admitted to the Lords Supper, and as the former cannot be excuſed, ſo I pray God, that the latter draw not downe the wrath of God upon both Kingdomes. 2. Things not neceſſarie which actively produce ſcandall muſt not be only indifferent Phyſically in their naturall uſe, as This or this houſe, but they muſt be indifferent both Phyſically and Morally, for the Meats ſpoken of, Rom. 14. at that time, were both wayes indifferent. 1. They were not neceſſary but indifferent Phyſically in an ordinarie providence, both then and now, for ordinarily my life may be preſerved, and ſuffer little loſſe by not eating Swines fleſh, or ſuch meats, in caſe of extreame neceſſitie of ſterving, if any could have no other meat, they might eat then, as the caſe was, Rom. 14. becauſe MercieMercy is better then Sacri… at alltimes. 2. Theſe things Rom. 14. were indifferent p. 69Theologically or Morally in their owne nature, 1. v. 3. Let not him that eateth, deſpiſe him that eateth not: and let not him which eateth not, judge him that eateth, for God hath received him. 2. Becauſe v. 17. The kingdome of God is not meat and drink. Sure, in Moſes his time, to abſtaine from ſuch meats, and eat ſuch, as the Lambe of the Paſſeover, the Manna, to drinke of the water of the Rock, was worſhip, and ſo ſome part of the kingdome of heaven, but it is not ſo now, ſaith Paul. 3 Paul clearly maketh them Morally indifferent. 1 Cor. 8. 8 But meat commendeth us not to God, for neither if we eat, are wee better (morally and before God) neither if we eat not, a e we (Morally) theworſe. Now this Temple or Houſe Phyſically is indifferent, and not neceſſarie for the worſhip of God, for men may be defended from the injuries of Sunne and aire, Though this houſe had never been in rerum naturâ. But this Temple or houſe though dedicated to a Saint is not Morally indifferent, but Morally neceſſarie, ſo as if you remove it from the worſhip, becauſe abuſed to Idolatrie, and give it in no uſe in the defending of our bodies from the injuries of the Wind, Raine and Sunne, you Iudaize, and doe actively ſcandalize the Iewes, and harden them in their Apoſtaſie, and ſo this houſe though abuſed to Idolatrie, is not indifferent Morally, as the meats Rom. 14. But the uſing of it is neceſſarie and an aſſerting of our Chriſtian libertie, as to eat blood, and things ſtrangled, and Swines fleſh even before a Iew, ſo to uſe all houſes for a phyſicall end to defend our bodies from heat and cold, is a part of the libertie wherewith Chriſt hath made us free. But Ceremonies have no naturall and phyſicall uſe. The croſſing of the aire with the Thumbe, the keeping of a day religiouſly without warrant of the Word, are not taught in the Schoole of Nature, and ſo are naturally not neceſſarie as This or this houſe, though abuſed to Superſtition is, and the Adverſaries that ſay they are Morally indifferent, as good, and as Spirituall Ceremonies in kind and nature, may be deviſed in their place. But in all this diſpute of Scandall, we give, but doe never grant that the Ceremonies are indifferent, wee diſpute here that they are ſcandalous, and ſo unlawfull in their uſe, upon the principles of Formalists; whereas we judge them in their nature, becauſe p. 70they have not God, but the will of men to be their father and author, to be unlawfull, and repugnant to Scripture, becauſe not warranted by either command, practice, or promiſe in Scripture.

Concluſ. 2. As ſome things Phyſically neceſſarie muſt be abſtained2. Concluſ. from, when the unſeaſonable uſing of them is a ſtumbling block to our weak brother, in the caſe of the morall indifferencie of the thing, as it was in the eating, or not eating of meats once forbidden by Gods law, but then indifferent. Rom. 14. 14. 1 Cor. 8. 8. for then it was true, (But meat commendeth us not to God▪ for neither if we eat are we the better, neither if we eat not, are we the worſe▪ ) So in the caſe of phyſicall indifferencie, but of Moral and Theologicall neceſſitie, when an Evangelike law of Chriſtian libertie has paſſed a determination upon eating, or not eating; Then to abſtaine from eating upon a pretended feare of not offending a weak Iew, is actively to …ay a ſinfull ſtumbling block before a weak Iew, and to harden him in Iudaiſme, and here uſing of ſuch meats, and the affirmative, to wit, to eat is lawfull and neceſſarie, the things being now morally neceſſarie, not morally indifferent, where as before▪ the negative, to wit, not to eat was lawfull and neceſſarie. Hence to eat▪ Rom 14. 1 Cor. 8. before a weak Iew, was unlawfull and an active ſcandall, the eating or not eating then of the owne nature being morally indifferent, and to abſtaine from eating before a weak Jew, Col. 2. 16. 17. Gal. 2. v. 5. 11. 12. Gal. 5. 1. 2. 3. is unlawfull and an active ſcandall, becauſe now eating is morally neceſſarie, and a ſtanding in, and an aſſerting of the libertie wherewith Chriſt has made us free. And upon the ſame ground, for the Iewes, when the Ceremoniall law ſtood in vigor, to make uſe of Baals Temple, for a Synagogue to the worſhip of the true God, was unlawfull and againſt a Ceremonial Command of God, as was the ſacrificing of the Amalakites cattell to the Lord, and the uſing of the Silver and Gold of the Ca…ites Idols, Deut. 7. 25, 26. …6. 1 Sam. 15. 1, 2, 3▪ But when theſe things forbidden were in the caſe of morall indifferenc…, as were certaine meats, Rom. 14. 1 Cor. 8. and c. 10. they were not unlawfull▪ by reaſon of any▪ ſuch Ceremoniall poſitive Commandement▪ only by the unſeaſonable uſing of them▪ p. 71before weak Iewes, they were ſcandalous; But theſe ſame Idols houſes, Silver and Gold now, when we are f…lly poſſeſſed in that libertie▪ wherewith Chriſt has made us free, Are ſo to be uſed as the good creatures of God given to both Iew and Gentile now under the Goſpell, by the ancient Law of creation, that now to abſtaine from the uſe of houſes, Gold and Silver abuſed to idolatrie and worſhipping of either Popiſh Saints or Idols, and the Idols of Pagans, upon any pretence of a Ceremonial Command, were to Iudaize, and to betray our Chriſtian libertie, and the higheſt ſcandalizing and hardening of the Iewes. For that is a mere Ceremonial Commandement which depriveth us of the uſe of things or creatures, that are naturally uſefull to us, ſuch as are houſes, cattell, ſilver, and Gold, upon the meere will of the ſupreame law-give…; And upon this ground to diſuſe Churches builded to Saints by Papiſts, is Iudaizing, for the thing is not morally indifferent, as meats were in the caſe Rom. 14. 1 Cor. c. 8. c. 10. but the uſe is morally neceſſarie for the aſſerting of Chriſtian libertie; Chriſt having made every creature of God good in its native uſe, for man, both Houſes, and Gold and Silver, as all meats are 1 Tim. 4. 4. 5. Geneſ. 1. 28. 29. and having made all things new, Revel. 21. 5. and given us a new ſpirituall right to them, 1 Cor. 3. v. 21. 22. 23. and therefore to take them from us, by any Ceremoniall law, is to put us againe under the old yoake, from which we are freed through Ieſus Chriſt, Acts 15. v. 10. 11. And the houſes, and Gold and Silver, though abuſed to Idolatrie, doe now returne to their phyſicall uſes▪ of which the Iewes, by a temporarie poſitive law, were interdyted, for the time of their in…an…i…, yea▪ if we were interdyted of any creature of God, by ſuch a law we might not eat of oxen and ſheepe, that had belonged to Papiſts, who are Idolaters, for Saul was never to uſe the Cattell of the Amalakites for common uſe, nor for food, nor for ſacrifices to the Lord: And it ſhould bee unlawfull to melt the Silver-Images of Papiſts, and convert them into money▪ for the poore, or cups them into ſilver bowls or cups, for the lawfull uſe of the Lords Supper. I grant to ſell Images of Gold or Silver to theſe who uſe them, as formall Idols is unlawfull; as to ſell a whore for money to theſe that ſhould proſeſſe the buying of her for …lo…i…, were to be p. 72acceſſarie to that harlotrie, eſpecially ſeeing Idols formally remaining ſo are, ex naturâre…, for no other end but for Idolatris; they have no neceſſarie phyſicall uſe for the life of man, ſarre more, if they be the portraictures of the Father, Sonne, or holy Spirit▪ if they be of ſtone, or of any thing, that cannot be uſefull for mans life, then muſt they be defaced and broken, le… we lay the ſtumbling block of our iniquitie before others. Now, if from any law of the Iewes, or practiſe of Moſes, and Ezechiah, houſes builded to the honour of Saints, Silver and Gold of Idols, were to be made uſeleſſe, in their phyſicall uſe, in the worſhip of God, or for our civill uſe, then were we, upon that ground, to diſſolve the ſtones and timber of ſuch a houſe, and to bray and ſtampe the Silver and Gold into powder, as theſe holy Rulers did. People here fleeing from Antichriſt fall evidently in Iu…aiſ…e, and make themſelves, with the Galath…ans, debtors to Circumciſion, and all the Ceremonies of Moſes, which thing we condemne in the Anti-Chriſt.

Object. If we muſt abſtaine from the uſe of no creature granted to us, by the law of creation, except we have the warrant of a poſitive Ceremoniall law for it, then the Romans were not to for, beare eating of ſuch and ſuch meats, before a weake Iew, for feare to ſcandalize him for whom Chriſt died, But this later is untrue: for by the law of nature, and a perpetuall law, Paul would never, for meat, offend his brother: the law of naturall Charitie will dictate this to us, without any poſitive mandate, we are not for a m…thfull of meat▪ the loſſe whereof is ſo ſmall, to put the ſoule of our brother to ſo incomparable a hazard, as to be loſed.

Anſ. Theſe meats▪ Rom. 14. and 1 Cor. 8. 10. were then indifferent, but they are not ſo now, when the Goſpell is fully promulgate, for we may not now to abſtaine from Meats forbidden in the Ceremonial law, for feare to offend a weake Iew, for our abſtinence ſhould harden them in their …beliefe, that Chriſt is not yet come in the fleſh. To make Temples and houſes dedicated to Saint…, as indifferent now as meats were then▪ and the argument were concludent▪ But to demoliſh Churches and remove their phyſicall uſe now were as Iudaicall, as to forbeare to eat Swines fleſh. We are not to deprive our ſelves of the phyſicall uſe of … of this▪ or this meat as thinking p. 73we are bound by any law of God to forbeare the uſe thereof, and eſpecially we are not to doe it, as conceiving we are under the tye of a law given to the Iewes, whereas we are under no ſuch tye, or law, at all. But the diſuſing of Temples dedicated to Saints, that the Adverſaries plead for, Deut. 7. is a totall renouncing of all uſe of them, & the places they alledge from the Ceremoniall law doth conclude it: for the Temples, ſilver and gold of the Idols of Can…an were altogether uſeleſſe to Iſrael. It was Achan's ſinne, that he tooke the Babiloniſh garment, and the wedge of Gold; for any uſe civill or religious, though he ſhould have beſtowed theſe for any religious uſe, or the reliefe of the poore and indigent: yea, though it was ſcandalous to none, he having taken theſe privately and by theft, yet the very taking of them was a curſe to him, and the whole Camp of Iſrael, for the totall abandoning of all uſe whatſoever of theſe houſes, Gold and Silver, which in themſelves, and by the law of Creation were phyſicall, and in regard of that naturall uſe they had from their Creator to ſupply our neceſſitie, can have its riſe from no other totall and compleat cauſe, but from the ſole poſitiveThings ſcandalous under the N▪ Teſtament are forbidden in a farre: other ſenſe, then m…a…, dayes and other things in the Ceremoniall law. will of God, diſcharging his people of the whole uſe of theſe creatures at all, as if they had never been created for the uſe of man, whether their uſe ſhould be ſcandalous to others, or not ſcandalous. But by the law of nature, which, I grant, ſaith (Thou ſhalt not ſcandalize nor murther the ſoule of him, for whom Chriſt hath died.) The Romans, Rom. 14. and the Corinthians, 1 Cor. 8 were forbidden the eating of fleſhes forbidden in Moſes law▪ But with theſe two reſtrictions 1. they were forbidden not all eating of theſe meats in private, but only in the preſence of a weak Iew, and for the conſcience of others, in the caſe of ſcandal, 1 Cor 10 28, 29. (2) They were not by the law of nature that inhibites ſcandall, forbidden the totall uſe of theſe meats, in any caſe, ſo as they ſhould make theſe meats utterly uſeleſſe to themſelves, or to any others. As the Iewes were forbidden to make uſe of the Canaanitiſh Idols, Gold and money: And of the Cattell of the Amalekites, either ſecretly or openly, either in the caſe of ſcandall given to others, or not given. And Achan payed deare for his Babiloniſh garment, and his wedge of Gold, though he tooke it by theft.

p. 74Ob. 2. But the reaſon of the law, is the ſoule of the law. Now the reaſon of the Law, Deut. 7. 25. why God forbade his people to take the Gold or Silver of the graven image, is l…ſt thou be enſnared therein. But this reaſon holdeth under the Now Teſtament, and is moral and perpetuall. The very mat…riall houſe dedicated to Saints and Idol…, by Papiſts, is a ſnare to our ſoules; if we ſhall worſhip God in them, or if we ſhall name the Church from Cutbert, Giles, or the like, except we would ſay, as Papiſts doe, that we are not now, under the New Teſtament, ſo much … clined to Idolatrie, as the people of the Iewes were of old.

Anſ. The halfe-reaſon or incompleat morall ground of theHow far a morall and perpetuall reaſ…n maketh a law perpetuall. law is not the ſoule of the law: But you muſt take in all the reaſons, the words of the text are theſe. Thou ſhalt not deſire the ſilver and gold that is on them, nor take it to thee, leſt thou be inſnared therein: for it is an abomination unto the Lord thy God. v. 26. Neither ſhalt thou bring an abomination into thine houſe, leſt thou be a curſed thing like it. Now what made that Gold an abomination to the Lord, more then all the gold of the earth? it is of it ſelfe the good and uſefull creature of God, no leſſe then all the gold of the earth: nothing made it an abomination to God, but, if we look to the originall cauſe, there was a poſitive, free command of God forbidding Iſrael to covet, or uſe that Gold. The Canaanites themſelves, by the law of nature might lawfully have melted that ſame very Gold, and made uſe of it, without ſinne. 2. It is not a good reaſon, Such a law had a mor…ll and perpetuall reaſon. Ergo, the law it ſelfe is perpetuall and morall. It followeth only: Ergo, the moralitie of that law is perpetuall. For all the Ceremoniall laws had a morall and perpetuall reaſon: As the ſhadows had a moral ſubſtantiall ground in Chriſt the bodie of all ſhadowes: but it doth not follow therefore the ſhadows and Ceremoniall law in the letter muſt bee perpetuall: Very often in the booke of Leviticus, there is noLevit. c…. 11. reaſon given of the Ceremoniall laws. But, be ye holy, I am the Lord, that ſanctifies you. This is a morall and perpetuall reaſon, that endureth to the end of the world, yet it is no due conſequence: therefore all theſe ſhadowes and Ceremonies ſhall indure to the end of the world, The reaſon is, becauſe it is the ſole poſitive will of God that maketh a temporarie concatenation p. 75between not eating blood, and not being cruell, and between ſacrificing and being holy, and yet not being cruel is perpetuall, not eating blood temporarie. (3) If things indifferent, as the eating of fleſh, before a weak Jew, Rom. 14. be a ſnare to my owne ſoule and to the ſoules of others: I am to abſtaine from theſe and the like. But that I muſt abſtaine from the totall uſe of any creature that God has made uſefull for the life of man, by the law of creation, as Iſrael was to abſtaine from the cattell of the Amalakites, and to ſtamp in powder, and make altogether uſeleſſe the Gold and Silver of the heathen Idol-Gods, is altogether unlawfull, and a very Judaizing, and its to make, as Paul ſaith, Jeſus Chriſt of no effect.

Object. 3. But at leaſt we are to abſtaine, for ſcandalls ſake, from worſhipping the true God, in theſe Temples, and houſes abuſed to idolatrie leſt we lay a ſtumbling▪ block before others, even as the Romans and Corinthians were to abſtaine from meats, before ſuch weake Jews, as conceived theſe meats to be unlawfull; ſeeing the loſſe of ſuch meats and abst…nence, for a time▪ was nothing comparable to the loſſe of one ſoule for whom Chriſt died, ſo the loſing of the uſe of a materiall houſe in a religious uſe▪ ſo it be imployed to ſome civill uſe, and be not totally loſt, is nothing comparable to the ſcan…alizing and i…ſn…ring of the ſoules▪ both of Jewes and weake Chriſtians, which will certainly follow▪ if we uſe Temples dedicated to Saints in Gods worſhip.

Anſ. It is true, the loſſe of the uſe of a materiall Temple, is nothing comparable to active ſcandall, which is the deſtroying of any ſoule. But the refuſing to worſhip God in theſe materiall Temples becauſe abuſed to Idolatrie, were not only a diſuſingDiſuſing of houſes becauſe abuſed to idolatrie, a Iudaiſing. of the creature, without any warrant from God, but an open Judaizing and an active ſcandall both to Jewes and Chriſtians, though we ſhould imploy the houſes to civill uſe, for any externall conformitie with the Iewes, when the thing is not indifferent, in religious acts, ſuch as is the diſuſing of the Churches, is Iudaiſing: for ſhould we now uſe Circumciſion and the Paſſeover▪ with an open, printed and profeſſed intention to ſignifie Chriſt already come in the fleſh, and ſhould make an open declaration againſt the Iewiſh intention in theſe ordinances; we ſhould no leſſe Iudaize, then Peter, who Gal. 2. p. 76did only practiſe an externall conformitie with the Iewes, with no Iewiſh intention, ſure he was perſwaded that Chriſt was already come in the fleſh: yet was he juſtly rebuked, by Paul, for Iudaizing. For the loſſe of an houſe in a materiall or phyſicall uſe of it, I grant it is not comparable to the loſſe of a Son. But the loſing of it on a religious ground, is another thing. When the religious loſſe of the houſe is not indifferent, as was the Abſtinence from ſome meats indifferent then, but ſinfully ſcandalous before a weak brother.

Ob. 4. But if the worſhipping of the true God in theſe materiall temples, be no leſſe an enſnaring of us in popiſh Idolatrie, then the uſing of the Gold and Silver of the Canaanites Idols, then we are to diſuſe all worſhipping of God in theſe houſes, as well as they were: But the former is true, for we may be no leſſe inſnared with materiall houſes, then they.

Anſ. I deny the major Propoſition▪ for the eating of blood, the taking of both the young bird▪ and the damme in the neſt, was an inſnaring of the Iewes to crueltie, through their abuſe of the creatures, the uſe whereof God▪ had made both lawfull and neceſſarie to them in the Creation. The blood was the life of the beaſt, and the Lord requireth in us merciemercy▪ to our beaſts life, whereas the tender mercies of the wicked are cruell▪ Prov. 12. 10. yet is it not lawfull for us to deviſe any way, we pleaſe, to keepe us from being ſnared in crueltie, for then upon the ſame ground, it were unlawfull for us to eat blood, contrary to the expreſſe word of God, Rom. 14 14. 1 Cor. 10. 25. 26. 1 Tim. 4▪ 3. 4. God by a poſitive and Ceremoniall Command hedged in the people of the Iewes, from being inſnared in Idolatrie, and, by ſome Ceremonies, taught them to deteſt all Idolatrie: but it doth not follow, that we Chriſtians are to inure our hearts, from being inſnared with Idols, and to a deteſtation of Idolatrie, by theſe ſame Ceremonies that they were commanded, for then we were obliged to ſtampe the Golden and Silver idols, to duſtand powder: and to caſt the powder into the river as Moſes did the Golden Calſe, Deut. 9. 21. and behoved to drinke of that water, Exod. 32. 20. 1 Chro. 15. 16. 2 King. 18. 4. ſo it followeth no wayes, though the phyſicall uſe of a materiall Temple, ſhould inſnare us to Idolatrie, that we are therefore to diſuſe that houſe; p. 77except we had the ſame Ceremoniall command to warrant us, that the Jewes had, and by this argument, you may bring us backe to obſerve all the Ceremonies of Moſes his law, Becauſe all theſe Ceremonies were appointed in the wiſdome of God, either to keepe us from being inſnared in ſome ſinne, and to raiſe, in our heart, a deteſtation thereof, or to teach us ſomewhat of Chriſt, of whom we be naturally ignorant and forgetfull.

Ob. 5. But at your firſt reformation of the Church of Scotland, your Reformers, ſuch as M. Knox, and others▪ demoliſhed moſt of the faireſt Churches in that Land, and for no other reaſon, but becauſe they had been neſts of popiſh idolatrie.

Anſ. That Churches in ſo farre as their uſe extendeth, farther then to the commodious propulſation of injuries of Sunne and Ai…e, be demoliſhed, we can well allow, for theſe that were demoliſhed by our Reformers of bleſſed memorie; nor ſo ſpacious and inconvenient for hearing the word of God and celebration of the Sacraments, being ordained for Maſſes, Idols, for blind ſuperſtition, that the very length, breadth, height, beauty, and glory of them might redound to the glory of Saints and Idols, that it was reaſon they ſhould be demoliſhed in ſo farre as they conduced nothing for the phyſicall and neceſſarie end, for which Churches are ordained under the New Teſtament; And thus farre we allow of the breaking of Images, Croſſes, Crucifixes, and all Monuments of Idolat…ie, ſo as the matter of all theſe, whether Timber, Marble ſtones, Mettall of Gold, Silver, Braſſe, or the like to be imployed, for the neceſſarie uſe of mans life, but that all their ſuperſtitious forme andBells for the convening of the people to publick worſhip not to be aboliſhed, …ough they have been abuſed to ſuperſtition. religious uſe be utterly aboliſhed. As for the aboliſhing of Bels abuſed in time of Poperie; becauſe they have a neceſſarie and Phyſicall uſe to give warning for the ſeaſonable conveneing of the people of God, to the publick worſhip, I ſee no ground, for it, from Deut. 7. or other places, but we muſt be neceſſitate to ſtampe to powder the very Mettall of Bels, and to render them not only uſeleſſe in Churches, but any other way tending to the good of mans l…e.

Object. But Num. 31. 21, 22. rayment and skins▪ and veſſels of wood taken from Midian, though taken as ſpoyle were purified, and the Gold and ſilver, braſſe, yron, &c. were purified by fire, p. 78and not made uſeleſſe, ſo the Churches dedicated to Mary, Peter, and to Angels, and Sains, are not to be made uſeleſſe, they may be imployed for the poore to dwell in▪ but they can have no religious uſe in the worſhip of God, except we would heale the wounds of the daughter of Babel.

Anſ. I deny not but Churches dedicated to Saints, and in regard of their vaine and oſtentive ſpaciouſneſſe unprofitable for hearing the Word, may be imployed to civill uſes for ordinarie dwelling; But I ſee no ground how this can be according to the places cited by our godly Brethren of the contrary minde except the Churches were firſt purified, in ſome Ceremonial way, as God preſcribeth that the ſpoyle of Midian be purified, which our Brethren cannot ſay, except we would make our ſelves debtors to the whole Law, for ſo the law was, Num. 31. and ſo Paul doth reject Circumciſion, Gal 5. 3. and if it be ſaid the neceſſitie of the poore requireth that theſe Temples be not looſed, but imployed for the poore, as David in point of neceſſitie eat the Shew-bread. I anſwer 1. The poore, as the caſe was, Rom. 14. might eat Swines fleſh, and ſo ruine him, for whom Christ died, which is abſurd for their neceſſitie might require it. But certaine it is, Davids neceſſitie was layd on him by the ſixt Commandement as an act of merciemercy in the point of ſtarving, and if any poore Iew were in the like caſe, I conceive it ſhould have been ſcandalizing to that Jew to eat Swines-fleſh, before another weake Iew. Providentiall neceſſitie may make that which is a ſinfull ſcandalizing to bee obedience to the ſixt Commandement, but the will of Superiours can make no ſuch providentiall change as the D▪ of Aberdeene doe dreame▪ But if the neceſſitie bee leſſe then the Neceſſitie in point of ſterving, it could juſtifie the poore Iewes eating of meats conceived to be againſt the law of God, as the caſe was, Rom. 14. But that the Church or houſe dedicated to a Saint, ſhould have no phyſicall uſe in the worſhip of God, to defend us from the injuries of Sunne and Heaven, and yet have the ſame uſe▪ in common, for the poore to dwell in, wanteth all ſhadow of reaſon, for how can it be proven that the ſame phyſicall uſe in the worſhip is unlawfull, and yet out of worſhip is lawfull▪ except there intervene ſome Ceremoniall and religious purging of the p. 79houſe, by fire or ſome other way, which were Iudaical under the New Teſtament, for the neceſſity of the poor, is not like the neceſſity of Davids eating of Shew-bread: Its certain, that the neceſsity of diſuſing the creature in a Phyſical uſage, in the worſhip, muſt have a warrant in Scripture, as well as the uſing of the ſame, in the ſame uſage, muſt have the like warrant.

Object. 5. But Bels are more hurtful to the ſouls of Gods people, who are ſcandalized by them, then they are uſeful for the tymous and ſeaſonable convening of the people, and therefore they may well be aboliſhed, being leſſe neceſſary, and neceſſary onelyonly ad melius eſſe, for the better ordering of the Worſhip of God, and not ſimply neceſſary for the being of the Worſhip. Now as the Lord our God will have a leſſer neceſſity to yeeld to any greater, a bodily neceſſity to give place to a ſoul-neceſſity (the ſoul being more excellent then the body) as is clear in that God would have his people to diſpence with the leſſer loſſe of the ſpoyl of the Amalakites of their Idols, gold and ſilver, that the greater neceſſity may ſtand, to wit, their not being allured, nor their teeth put a watering, and their heart to a luſting after the Idols of Canaan; ſo would he have us to aboliſh the Saints Temples, the gold of Popiſh Images, the Bels that are leſſe neceſſary (ſeeing the Sun may teach as well as the Bell) for eſchewing ſoul-dangers in laying ſtumbling blocks, both before our own ſouls, and others.

Anſw. 1. It is denyed, that Bells which have a neceſſary uſe, though onelyonly for the better ordering of the worſhip of God, are any active objects of ſcandal, and the meer paſſive ſcandal taken at any thing not indifferent, but phyſically neceſſary, and ſo neceſſary, that without it ſinful inconvenients of either wearying in the ſervice of God, or ſinful neglect ſhould follow, is no ſinful ſcandal given, but meerly taken.

2. There be two neceſſities of things, one natural, and firſt in that regard, another religious, and in that regard ſecondary; the former neceſſity doth alwayes ſtand, except God remove it by ſome poſteriour commandment. Its neceſſary, that Adam and Evah eat of all things that God created for eating. God (I grant) may remove this neceſſity in ſome, and command either Adam to faſt for a time, or not to eat of the tree of Knowledge: So ſay I, warning by Bells hath a phyſical neceſſity, the uſe of the Temples in worſhipping hath the like neceſſity, ſo have Gold and Silver a p. 80neceſſity. god onelyonly, either by a Commandment, or by an exigence of providence that ſtandeth to us (as in the caſe of a ſcandal) for a command can remove the phyſical neceſſity, and inhibite Iſrael to uſe ſuch and ſuch Gold, as have been in uſe in the Heathen Idols, and may forbid to perform an act of obedience to an affirmative command in the caſe of ſcandal▪ as he may forbid Paul to take wages for Preaching the Goſpel, though Paul have ſome natural neceſſity of taking wages. But the Church without a higher warrant from God, hath no power to reſtrain us in the neceſſary uſe that God hath given us. Make Bells and Temples as indifferent and unneceſſary as ſome meats were, Rom. 14. and I ſhall yeeld the Argument.

3. That the Lord our God will have a bodily neceſsity as the ſmaller, to yeeld to a ſoul-neceſſity as the greater, is a ground not ſo ſure, but it ought to have been proved, except by a ſoul-neceſſity, you mean a neceſſity of ſaving the ſoul, and not ſinning againſt God, and oppoſe it to a mee… bodily neceſſity, including no ſin in it▪ then I ſhall grant the Aſſertion, That the one neceſſity i… greater then the other. But otherwiſe, Cateris paribus, other things being alike, I conceive it is contradicted by Ieſus Chriſts ſaying, Matth. 12. cited out of Hoſea, Chap. 6. I will have me…, and not ſacrifice: And here we muſt determine the caſe of ſcandal to the ſoul from the exſuperance of neceſſity to the body and life. The caſe falleth out, David and his followers are at the point of ſtarving for hunger (it may be a queſtion if the preſen… neceſſity be ſo great) there being no bread for them, but the Shew-bread, which by a Ceremonial Law of God, onelyonly the Prieſts ſhould eat: If any of the followers of David out of a groundleſſe ſcrupuloſity of conſcience ſhould have taken Pauls Argument, Rom. 14. and ſaid to David▪ I will ſtarve rather ere I eat this bread; for a divine law forbid… me; and if▪ thou eat of it, it ſhall be a ſcandal to …, and wilt thou for bread deſtroy him for whom Chriſt died? The Apoſtle Paul would not, for ſo ſmal a thing, as to eat ſwines fleſh before a weak Jew, in the caſe, Rom. 14. deſtroy the ſoul of one for whom Chriſt died, by laying before him a ſtumbling block, by his unſeaſonable and ſcandalous eating. I think (if Scripture cannot poſſibly be contrary to Scripture) this doubt might eaſily be removed, by anſwering the caſe was p. 81not alike with David in his hunger, and ſo in a Phyſicall and naturall neceſſitie to ſave his owne temporall life, that by all probabilitie was in great danger, and theſe who being in no ſuch neceſſitie, did eat ſuch meats ſcandalous, and ſo diſtructive to the ſoules of weake ones, and having varietie of other meats to keep them from ſterving, and ſo a meere neceſſitie of preſerving the bodily life, if we compare one affirmative command of God, with another, may remove that which may be ſuppoſed a ſoule neceſſitie. And the reaſon is, becauſe in the doctrine of ſcandall, which is more intricate and obſcure then everyA moſt neceſſarie rule to be obſerved in the doctrine of ſcandall, that emergent providences of naturall neceſſitie are to us in place of divine commands, in ſome caſes. Divine conceives, God placeth acts of providentiall neceſſitie as emergent ſignifications of his approving will, which are ſo to us, in place of a divine Commandement of Gods revealed will, and theſe providentiall acts of neceſſitie doe no leſſe oblige us to morall obedience, then any of the expreſſe written Commandements of God. I cleare it thus. There is an expreſſe law. It is ſ… and unlawfull for David, or any man, who is not one of the Lords Prieſts, to eat ſhew-bread. But God commeth in, and putteth David in ſuch a poſture of divine providence, that if he eat not ſhew-bread, he ſhall be ſinfully guiltie of violating a higher morall law of God, who ſaith, I will have merciemercy and not ſacrifice. Then David ſhall be cruell to his owne life, and ſinne againſt the ſixt Commandement. Thou ſhalt doe no murther. If he eat not, for not to eat, when you are in a providentiall condition of ſterving, if you may have it, is to kill your ſelfe, and this providentiall condition doth no leſſe oblige you to the Morall obedience of the ſixt Command, then if God in the letter of the Law ſhould command you to eat. This fact of David was not done by any extraordinarie impulſion of the Spirit, but by a conſtant chanell that Providence ordinarily runneth in, according to which I, or any Profeſſor muſt be obliged to preferre a worke of MercieMercy to Sacrifice, that is, by which we are to give obedience to the ſixt Command, which is not to kill, even as without extraordinarie impulſion, I may abſent my ſelfe from hearing the Word, when I find going to Church may indanger my life, for non-obedience to affirmatives, in a greater neceſſitie▪ is ordinarie. And therefore Chriſtian prudence, with which the Wiſdome of God keeps houſe, Prov. 8. 12. doth determine p. 82many things of ſcandall: And prudence is a vertue commanded in the word of God, for a wiſe man obſerves times, and ſo will he obſerve all other circumſtances, yet there be rules here which ſtandeth alwayes, and they be theſe. 1. Comparing a phyſicall Conſiderable rules …ou hing the kindes and degrees of neceſſitie in eſchewing ſcandall.and meerely naturall neceſſitie with a morall neceſſitie▪ if we yeeld to the phyſicall neceſſitie, and neglect the moral, we ſinne againſt God, and may lay a ſtumbling blocke before others; as to eat ſuch meats, where the loſſe is ſmall, and the neceſſitie of eating meerely phyſicall, and the eating be a ſcandall to the weake, we ſinne and give ſcandall, the caſe is cleare, Rom. 14. for eating,1. Rule. (the caſe being indifferent, as it was, Rom. 14.) is a meere phyſicall neceſſitie, and not ſcandalizing a weake brother, is a morall2. Rule. neceſſitie. 2. Rule, if we compare a greater morall neceſſitie with a leſſe morall neceſſitie, the leſſe neceſſitie muſt yeeld to the greater, a neceſſitie of merciemercy muſt yeeld to a neceſſitie of ſacrificeing; if David then ſhould not have eaten the ſhew-bread, in his providentiall neceſſitie of ſamine, he ſhould have been guiltie both of active ſcandalizing the ſoules of others in killing himſelfe, and ſhould have killed himſelfe, and the leſſe morall neceſſitie ceaſeth, and is no neceſſitie, when a greater moral3. Rule. neceſſitie interveneth. 3. Rule▪ Where there is a phyſicall neceſſitie of the thing, yet not extreame, and a morall neceſſitie of abſtinence, we are to abſtaine; The Jewes had a phyſicall neceſſitie of the Babyloniſh Garments, but not ſo extreame, in point of periſhing, through cold, as David had of Shew-bread▪ in point of ſterving for famine, therefore Achan ſhould have obeyed the morall neceſſitie of not touching the accurſed thing▪ and neglected the phyſicall neceſſitie, which if it had amounted to the degrees of neceſſitie of merciemercy, rather then obeying a Ceremoniall Command, ſuch as was (Touch n…t the accurſed ſpoyle) Ach… might, without ſinne or ſcandall, to himſelfe or others, have4. Rule. medled with the ſpoyle. 4. Rule. That which is neceſſarie, in ſpeciè, in the kind, as to goe to Church and heare the Word, to come to the houſe of God and Worſhip, may be, in individuo, in a particular exigence of providence, not morally neceſſarie, but the contradicent thereof morally lawfull. David doth lawfully forbeare to come to the Lords houſe, if he knew Saul may kill him, by5. Rule. the way. … ▪ The things which we are to forbeare only for neceſſitie p. 83of ſcandall, and upon no other ground, theſe I may doe in private, if I know they cannot come to the notice of theſe who ſhall be ſcandalized, upon the ground of leſſe phyſicall neceſſitie; as Rom. 14. beleevers, for their neceſſitie ordinarie, and for nouriſhment, might eat fleſhes in private, though before a weak Jew they could n… ▪ becauſe the ſinne is not in the act of eating, but wholly in the ſcandall, and in the manner of the unſeaſonable doing of it. But theſe things which are morally not neceſſarie, becauſe t… …bſtance of the fact is againſt a law we are to forbeare, both in private, becauſe they are againſt a law, and in publick before others, for the ſcandall. as Achan ſinned in taking the Babiloniſh Garment, though in private, and his ſinne ſhould have been more ſcandalous, if he had done it publickly; Now theſe we are upon no ordinarie neceſſitie to doe, but ſuch as may incroach upon the hazard of the loſſe of life, in which caſe an exigence of providence, does ſtand for a Command of nonmurthering, had Saul and his Army been reduced to a dangerTannerus, to. 3. in 22 diſp. 9. de …ide ſp…, &c. q 6. dub. 9. In magn… caſu neceſſitatis que valdè praeponderat futuro ſcandalo, non eſt illictum facere rem haben…em ſpeciem mali, … e… ſimilatio Petri, Gal. 2. Tu rian de virt… & vitiis, par. 1. c. 39. dubio 16. Quindo quis para us eſt magnum …urtum committere, non ſo…m …citum eſt minus futurum conſulere, ſed etiam co-oper… ad illud.Gal 2 of ſtarving in a wilderneſſe, and could have no food, except they ſhould kill, and eat the Cattell of the Am…l…kites, … conceive, The Lords preferring of MercieMercy before Sacrifice, ſhould warrant them to eat of the Amalakites Cattell, yet would this providentiall neceſſitie be ſo limited, as it may fall out, that it ſtand not for a divine Command; for it holdeth in affirmative commands only, and 2. ſo poſitives as there muſt be, yea there can be no ſin eligible by ſuch and ſuch a caſe, as Lot ſinned in expoſing his daughters to the luſt of men, to redeeme abſtinence from Sodomie.

Hence it is cleare; we may not doe a leſſe, nor counſell another to commit a leſſe ſinne, to eſchew a greater; as the Jeſuites wickedly teach. So Tannerus, ſo Turrianus and others who make a ſcandalum permiſſum, a ſcandall that a Chriſtian may hinder another to fall in, and yet he permitteth him to fall in it. But God hath a prerogative to permit ſinfull ſcandals, men have no ſuch power, when they are obliged to hinder it. The divinite of others ſeemeth better to me, who deny that the leaſt veniall ſhould be committed to eſchew a greater ſinne.

6. Rule. There is a principle obligation, a leſſe principle, a leaſt principle. Hence theſe three degrees iſſue from love, 1. God▪ p. 846. Rule.2. Our ſelves, 3. Our Neighbour: The love of God is moſt principle, and is the meaſure of the love of our ſelves: the love of our ſelfe is leſſe principall, then the love of God, and ſo the obligation leſſe. I am to make away, life and all things, yea eternall glory as devided from holineſſe, and as it includeth only happineſſe, rather ere I ſinne againſt God▪ The obligation to care for my owne ſalvation, is more principall, then my obligation to care for the ſalvation of my Brother: for the love of my ſelfe is the meaſure and rule of the love of my Neighbour. Now becauſe the obligation of caring for the ſoule of my brother is only ſecondarie, in compare of the obligation of caring for my owne ſalvation, I am not to ſinne my ſelfe, or ſinfully to omit any thing that is commanded me in a poſitive precept, to prevent the ſinne of my brother▪ Yet hence it doth not follow, that a poſitive Precept is more excellent, then the law of Nature, which is (Thou ſhalt not murther, nor ſcandalize him for whom Chriſt died.) Becauſe though to care for the ſoule of my brother be of the law of nature ſimpliciter, yet is a ſecondarie obligation▪ and may ceaſe and yeeld, to a ſtronger obligation that tyeth me more principally to care, for my owne ſoule▪ for though the Command be poſitive, yet knowingly to ſinne, by a ſinfull omiſſion, is no leſſe a deſtroying of my owne ſoule, and ſo of the law of nature, in a higher obligation, then the other is.

7. The Jeſuits, and Popiſh Doctors, as they are of a large7. Rule. conſcience in many things: ſo in the doctrine of ſcandall, toA ſcandal may flow from ignorance and corruption, and ſo be taken, when it alſo kindly iſſueth from the ſinfull or unſeaſonable fact of another, and ſo is alſo kindly given. extoll obedience to men ſo high; as we may doe things in themſelves not neceſſarie, yea that hath no neceſſitie, but from the will of Commanders; And Formaliſts in this conſpire▪ with them, even though from this doe flow the ruine of many ſoules: and though the ſinfull ſcandalizing and ruine of theſe ſoules, flow from ſinfull corruption of either ignorance or frailtie, or wilfulneſſe or malice, yet the ſcandall ceaſeth not to flow kindly▪ from the pretended obedience to an unlawfull command, for the thing commanded having no Neceſſitie▪ but the will of man is unlawfull, and it is no good reaſon to ſay, Men are ſcandalized through their owne ignorance and Malice. Ergo the ſcandall is taken, and not given, for theſe who were enemies p. 85to the Truth, and were ſo ſcandalized at Davids murthering of Uriah, and Adulterie, 2 Sam. 12. 14. as they were by him occaſioned to blaſpheme. Certaine their actuall ſcandall was from their owne corruption. But what? Ergo, it was not alſo from Davids murther and adulterie? and ergo it was a ſcandallCaſpenſis, tom. 3. Curſ Theolog. Trac. 27. de Charit. Sect. 2. diſp. 8. num. 19. only taken by the enemies, not given by David? Surely it ſolloweth not. You may hence judge of the Rule of Lodo Caſpenſis, a Capucean. Theſe (ſaith he) that doe a worke of it ſelfe indifferent, for a weightie cauſe, and uſe their owne right, …tuta… tur ſuo jure, are excuſed from mortall ſinne, as theſe who lett a houſe to Whores, and publick Uſurers, that are not ſtrangers, though they may commodiouſly lett it to others, they doe not cooperate with ſinne, becauſe the houſe it but a place, and extrinſecall and remote to the ſinne. So Chriſtians taken by Turkes for danger of their life, (which is a weighty neceſſitie) may furniſh inſtruments neceſſarie for warre againſt Chriſtians becauſe they doe a worke indifferent of it ſelfe, for a juſt cauſe: ſo may a ſervant convey his Maſter to a Whore, yea and make the Bed for a Concubine▪ and open the doore, and if his Maſter be to climbe in at a window to a whore he may lift up his foot, or reach him a ladder. Why? the ſervant (ſaith he) uſeth his owne right in doing a worke of it ſelfe indifferent, U…itur ſuo jure faciens opus exſe indifferens, modo non placeat ei peccatum.

A. But ſure, all out jus and right that men have over theirA falſe rule of Papiſts, that men may cooperate a ſinfull act, and be free of ſcandall becauſe of ſ…me neceſſitie. houſes, and that Captives and ſervants have to their Maſters and Lords, is jus limitatum, a right ruled, limited▪ bounded by the word of God, nor is the worke they performe morally indifferent, (phyſically it is) and Captive Chriſtians, if for danger of their life, they may prepare neceſſary inſtruments of warre againſt Chriſtians, they may kill Chriſtians alſo: for what power the conquering Lords have over Captives to command them to prepare fire and ſword, againſt the innocent witneſſes of Jeſus Chriſt, becauſe they are ſuch, the ſame jus right have they to command to kill the innocent. But for no cauſe the moſt weighty, can we chooſe either to ſhed innocent blood, or to co-operate with the ſhedding of it, nor to co-operate with the works of darknes, for it is ſhamefull that a ſervant may lawfully co-operate with, and thruſt his maſter in at a window, to goe▪ p. 86to a whore, the jus or dominion of Maſters to command, and the right of ſervants to obey is only in the Lord. Yea to kill a man is Phyſically indifferent, for that is phyſically, yea morally without relation to any law indifferent, which is capable of lawfulneſſe, or unlawfulneſſe, according as it ſhall bee commanded of, or forbidden by God. But for a man to kill his ſon, is of it ſelfe ſuch, certaine, if God command a Judge to kill his ſon, it is lawfull for the father to kill his ſon, if the Lord forbid Abraham to kill his ſon, it is unlawfull for Abraham to kill his ſon. And therefore Caſpenſis hath no more reaſon to uſe the Inſtance of captives preparing warre againſt innocent Chriſtians and of a ſervant thrusting his Maſter in at doore or window to a whore, then of captives killing the innocent, or of ſervants breaking a houſe, and taking away the goods of a man in the night▪ or of ſervants committing whoredome at the command of their Conquerors or Lords, the one kinde of action in it ſelfe is as indifferent and ſuſceptible of morall lawfulneſſe, and unlawfulneſſe, as the other. And if the Maſter doe co-operate to commit harlotrie in climbing in at a window to a whore, and to robbing, in digging thorow an innocent mans houſe in the night, to kill the Maſter of the houſe, and to ſteale his goods, then the ſervant that co-operateth in theſe ſame phyſicall actions, and alſo diggeth thorow the innocent mans houſe and kills himſelfe, is the harlot, and the robber, by cooperation and participation, no leſſe then the Maſter. The nakedNo relation of ſervant or captive can render it lawfull to co-operate with ſin. relation of a captive, and of a ſervant, cannot make the captive and ſervant innocent and guiltleſſe co-operators, for then to ſinne at the command of any Conqueror and Maſter, becauſe I am in the condition of a captive and ſervant, were lawfull, though God forbid and inhibite me to doe, what I doe, by the command of my Maſter and Conqueror, for in ſo doing, Utor meo jure, I uſe my right as a ſervant. For God forbiddeth me in what relation I be in, ſervant, or Captive, to ſinne, at the command of any, or for declining any ill of puniſhment▪ Though as weightie as the torment of hell ſeparated from ſinfull diſpairing and blaſpheming of God. Now to co-operate with that which I know to be a ſinne, is to partake in other mens ſinnes, which is forbidden, as a ſinne, 1 Tim. 5. 22. Eph. 5. 11. But to p. 87runne with the theefe, and to helpe an Arch-robber, Prov. 1. 13. 14. is a conſenting to his robberie and bloodſhed. And to help any to digge thorow a houſe, or to climbe in at a window to Inceſt, Sodomie, Buggerie, to fetch a beaſt to the Maſter who rageth in the ſinne of Beaſtialitie, or to ſetch a young man to the Maſter or Conqueror to the ſinne of abominable Sodomie, knowing the Maſter and conquerors minde is to co-operate to Beaſtialitie and Sodomie, is as high a meaſure of ſinfull cooperating in theſe abominations, as for the ſervant to helpe up, or life up his Maſter, to goe in, at a window to an harlot, for this is a conſent to theſe ſinnes, and a conſent in the higheſt degree; ſo to give a knife to a Maſter, who ſeeketh it from his ſervant, to kill his Father, Mother, Prince, Paſtor, is to conſent formally to ſuch horrible paricides, and therefore Caſpenſis ſhould have brought inſtances in Bugrie, Sodomie, Parricide, when as he uſed ſofter Names of fornication and harlotrie.

8. The non-neceſſaries, or ſuch things as need not be in the8. Rule. What things non-neceſſarie are to be removed from the worſhip of God, as ſcand lous. worſhip of God, which do bring ſcandall, Muſt 1. be ſuch as are neither neceſſarie in ſpeciè, nor in individuo, in kind, or in ſpece or nature, or in their individuals and particulars, as the whole Categorie of Mens deviſes, as

1. Unwritten traditions—not neceſſary, not written.

2. Humane myſticall, ſymbolical ſignes and Ceremonies—not neceſſarie, not written.

3. Humane holy dayes, croſſing, kneeling to Elements, Altars, Croſſing, Surplice, Rochets, &c,—not neceſſary, not written.

4. This and this humane holy day, this croſſing—not neceſſarie, not written.Ceremonies n…t ſo much as neceſſarie by way of diſ-junction, which neceſſitie agreeth to many circumſtances of worſhip in the Directory.

2. Theſe things are judged not neceſſarie, that are not neceſſarie by way of diſ-junction, as Surplice is not neceſſarie by way of diſ-junction, for neither is Surplice neceſſarie, nor any other white or red habit, that hath ſome myſticall religious ſignification, like unto Surplice; So kneeling to the Elements is neither Neceſſarie, nor any the like religious honouring of them, by proſtration before them, o… kiſſing them.

p. 88But, the things of the Directorie for the publick worſhip, as many of them are neceſſarie, and have expreſſe warrant in the Word, as Praying, Preaching, Sacraments, Praiſing, &c. So 2. ſome things that are non-neceſſaries in the individual or particular words, or things, yet are they not to be removed in their alternative neceſſitie, either this or the like though ſome be therby ſcandalized. Becauſe though they be not neceſſarie ſimply, yet are they neceſſarie by way of diſ-junction, as that the Miniſter ſay, either theſe, or the like words, for words to that ſenſe are neceſſarie. So the order that the Directorie preſcribes in citing ſuch and ſuch acts of Divine worſhip is neceſſarie either this way, or a way as convenient not different from this, for ſome order of neceſſity there muſt be. So the Liturgie or Service Booke, what ever Joſ. Hall ſay on the contrary (as it is little that he doth, or can ſay) though it ſhould containe many things neceſſarie in ſpeciè, in the kind, ſit for the externall publick worſhipping of God, yet becauſe theſe words in Individuo, in their particulars are not neceſſarie, is to be re…oved, becauſe though all the matter were good (as much of it is Popiſh) yet that booke in its ſtructure, frame, ſtyle, Grammer, methode, and forme is popiſh, and framed after the model of the Roman Miſſale, eſpecially performed with the curſed Authoritie of the Councell of Trent, under Pius the fift, in all the Maſſes, Rubricks, Epiſtles, Goſpels, &c. is ſcandalous, and a Directorie in Scripture words is better, and is therefore juſtly layd aſide by the Revevent Aſſemblie, and honourable Court of parliament, becauſe there is ſcandall in words, in ſtyle and language, in divine worſhip. And theſe who will abſtaine from practiſing of ſome things in the Directorie, for feare of ſcandalizing others, muſt give reaſons from the Word that theſe things they forbeare, are neither neceſſarie ſimply, nor by way of diſ-junction. Becauſe as I conceive, Things neither neceſſarie in the ſame individuals, nor by way of diſ-junction, are ſuch Non-neceſſaries as are to be removed out of the worſhip of God, for feare of ſcandall. And that any ſuch non-neceſſaries can be found in the Directorie, I doe not ſee as yet.

Ob. The people had the more opinion of Dietie in the thing they adored the baſer it was. None hath any ſuch opinion of the croſſe. p. 89Ergo, it is no ſcandalous object. Anſ. All our Divines hold, that Heathens of old, and Papiſts of late, worſhip Images, as religious memorative ſignes of God, Hooker with one daſh of his Pen, againſt the Prophets and Scriptures, acquiteth them of Idolatrie, therefore the Croſſe may be adored, without any opinion of Dietie in it.

Obj. Be it true, that croſſes were purpoſely appointed to … adored, yet not ſo now. The Jewes would not admit of the Image of Caeſar in the Church, yet they aboliſhed it not, but admitted it in their coyne. The adored croſs differeth as farre from this, as the Brazen Serpent that Salomon made to beare up the Ciſterne of the Temple, and that which Iſrael adored in the wilderneſs, And the Altars that Joſiah deſtroyid, as being meere InſtrumentsHooker. Ibid. of Idolatrie, and that which the Tribe of Reuben …rected beyond Jordan. Salomon diſtroyed not the Temple and Idols framed only of purpoſe for the worſhip of forrains Gods, becauſeReligious Monuments of Idolatrie are to be removed. they ſtood now as forlorne, and did no harme. Joſiah afterward razed them for ſome inconvenients, yet God ſaith both theſe Kings, in religion walked ſtraightly.

Anſ. 1. Though the Croſs were firſt framed for no adoration; yet we plead againſt the Images and Croſſes of Lutherans as not neceſſarie, in divine worſhip, and therefore to be removed, though never adored.

2. The people thinke Baptiſme incompleat without the Croſſe, Ergo, to them it has the like neceſſitie, as water.

3. How will Hooker prove never any burnt Incenſe to the Brazen Serpent, but beleeved it really to be God? that is his dreame, beſide the Text.

4. By this Luther … have their deſire; for actuall intention that Images be lawfull remembrancers of Chriſt, without intention of adoration, ſhall make Images as lawfull teaching Ceremonies, as Hooker will have the ſigue of the Croſſe.

5. We remove not croſſes from coyne, no more then the Jewes did the image of C…ſ…r. But wee agree with them. Hooker being judge, in Baniſhing them from the worſhip.

6. Ezechiah then might have broken the old, and made a new Brazen Serpent, for a memoriall of the miraculous cure, ſo p. 90they had not burnt Incen…e to it; The remembrance of the old merciemercy ſhould have been as good in the new, as in the old. ButWolphius, who addeth to P. Mar…yr, Commen…. in 2 King. 23. ſpeaking of Ioſ… zeale Et h…c illius fides, & industria nos quoque excitabit, …t in odium & f…ſtidium earum, quae pugnant, cum D…i verbo, rerum, bomines qu…quo modo inducamus.2 Kgs 23 certainly the Brazen Serpent was not deſtroyed as Braſſe, but in all its religious uſe. It was not purged, but aboliſhed.

7. If we may make Images and Oraſſes alike in ſhape, but diſlike in uſe, in Gods worſhip, we may bring in Golden Calves to the Temples, and the Image of Dagon, and the Sidonian Gods, and Altars ſuch as Joſiah deſtroyed, ſo at their firſt moulding we imprint on them, chaſte and innocent religious intencions and ſignification, and make them alike in ſhape, but diſlike in uſe to heathen worſhip. But ſure the Calfe of Egypt, and the Calfe that Aaron made, though like in ſhape, yet were diſlike in uſe.

8. We read of no new Inconvenients that the Images and Temples that Salomon erected to ſtrange Gods, did in Joſiahs time, which they did not in …ekiahs time, but that they were Monuments of Idolatrie in both; It ſeemes that Nooker would commend Ezechiah, for not demoliſhing the Images of Salomons outlandiſh Gods; But then it was Joſiahs zeale without knowledge, that he demoliſhed them. 2. We then might well ſuffer the Images of Jupiter, Dagon, Aſhtaroſh to ſtand before the people publickly, ſo they doe no harm…: and Papiſts and Lutherans ſay the Images of Chriſt and the Saints do… no harme, when the Paſtors carefully teach the people, that there is no Dietie… nor God-h…ad dwelling in them. 3. Wee ſay the ſigne of the Croſſe is a meere inſtrument of Idolatrie and Superſtition, and what ever good intention, or pious ſignification was ſtamped on it, at the firſt, by mens carnall wiſdome and will zeale, it no more made it good, then if upon the Image of Dagon, you would found the like good intention and pious ſignification.

9. Though Ezechiah was commended by God, it no more followeth his omiſſion in not demoliſhing Salomons outlandiſh Idols muſt belawfull, and a part of his upright walking in … matters of religion, then becauſe David is commended, as walking uprightly in all things, ſave in the matter of Uriah, that his numbering of the people, his revengefull attempt to deſtroy Nabal and all his, muſt alſo be a part of Davids walking uprightly before God.

p. 9110. Salomon had a warrant for the Brazen Image in the Temple, not to aboliſh it. But Ezechiah had no warrant not to Aboliſh the Brazen Serpent, after the people burnt Incenſe to it, even ſuppoſe the People ſhould, upon the exhortation of the Prieſts, have deſiſted from burning Incenſe to it. I ſee not, if Images may be lawfull Remembrancers to us, ſo we adore them not; But the Golden Calves, the Images that Salomon made to outlandiſh Gods, the Image of Diana, and all the heathen Images that the Word ſpeaketh againſt ſhould be brought into the Chriſtian Churches, to teach us to flee, and eſchew the adoring of theſe abominations, for we have as great need of Ceremoniall and Hiſtoricall remembrancers to teach us to eſchew evill, as to admoniſh us to follow good. But the truth is, except we will be wiſer then God, we need neither.

Obj. Some things are of their owne nature ſcandalous, andHooker Eccle. Policie, … l. 5. 349 350. 2 King 23. 7.2 Kgs 23:7 cannot chooſe but breed offence as thoſe ſinkes of execrable filth which Joſiah did turne out: Some things though not by nature generally, and of themſelves, are generally turned to evill through a corrupt habit growne, and uncurably ſettled in the mindes of men, without the removall of the thing, as was the worſhipping of the Brazen Serpent. But ſome, as the Croſſe though ſubject either almoſt, or altogether to as much corruption, are yet curable with more facilitie and eaſe.

Anſ. Objects ſinfull and ſo intrinſecally ſcandalous are to be removed, as the Image of Jupiter, Molech, both becauſe ſins, and and ſo not neceſſarie. 2. Becauſe ſcandalous, for the truth is, even ſins (if we ſpeake accurately) are not ſcandalous actum ſecundo, in regard of our corruption, our ſinnes may ſad the Angels, but they are not properly ſcandalous to Angels, and therefore every thing actively ſcandalous, as ſcandalous is to be removed. 2. How doth Hooker prove that the Veſſels made for Baal, are in their own nature more incurable then the ſigne of the Croſſe? You may remove the ſuperſtitious intention and Idolatrous uſe of any veſſell, and turne it to a good uſe; Yet Joſiah burnt them to aſhes. The like may be ſaid of the Groves which he ſtamped to powder, and caſt in the brook Kidron, And of the Chariots five of the Sunne, which he burnt with fire, and of the p. 92bones of dead men, not any of theſe, being of their owne nature more indifferent, and innocent creatures of God, were of their owne nature more ſcandalous, and more uncurable then the ſigne of the Croſſe. The like may be ſaid of Altars, and I pray are reaſonable men, the Prieſts of the high places of their own nature uncurable? are they not capable of repentance, and curable by doctrine? yet 2 King. 23. 20. Joſiah ſlew all the Prieſts of the high places. 3. Teaching may remove evil cuſtomes, otherwiſe how ſhould the Goſpell convert ſinners, that are accuſtomed from the wombe to doe evill? Jer. 13. 23. Jer. 22. 21. Epheſ. 2. 1. 2. 3. 4. Tit. 3. 3. 4 5. therefore ſcandalous objects of the ſecond kinde, are no more to be removed, then the Signe of the Croſſe. 4. It is falſe, that ſcandalous objects of the third ſort are more eaſily cured, except they be removed, for no humane prudence, when the ſigne of the Croſſe, and the Braſen ſerpent, are ſure, not neceſſarie in Gods worſhip. And when men have, and ſo ſtill may abuſe them to Superſtition and Idolatrie, can make theſe being now actively ſcandalous, to be not actively ſcandalous, as no ar… can make a pite to be no pite. Indeed Gods ordinances, becauſe neceſſarie, may bee cured, from ſcandall by teaching. But it is Gods only prerogative, by his commanding will to make a thing, not neceſſarie in his worſhip, to be neceſſarie, and to alter the nature of things, ſo as his command could have made the Brazen Serpent, to remaine a lawfull teaching Signe, and no ſcandalous object, and only he might have forbidden the burning of Incenſe to it. The Ancient Ignatius, or any had no warrant to make confeſſion of Chriſt before enemies and mockers, by geſtures or croſſing, Paul did it not, Peter commandeth confeſſion to be verball, 1 Pet. 3. 14. 15,

There be many ancient lawes, yea Divine and Apoſtolike conſtitutionsHooker, 198. acknowledged to be good, that the Church hath layd aſide. Some things cannot be removed without danger of greater evils to ſucceed in their place. Wiſedome muſt give place to neceſſitie. Seneca, Neceſſitas, quicquid coegit, defendit.

Anſ. 2. We know no neceſſitie to have, nor any danger to want ſuch wares, as Surplice, Croſſing, bowing to Altars, to elements, which ſure the Apoſtolike Church wanted, both in p. 93ſpeciè, and in individuo. The like Papiſts ſay for adoring of Images, that Hooker here ſaith, for Surplice, and the like Scandals. So doth the Jeſuit Tannerus ſay, in. 22. to. 3, diſ. 5. de religione. q. …. dub. 3. Quando dicitur Adorationem imaginum non eſſe licitam, qui non eſt ſcripta. Reſpo. (inquit) apoſtol… familiari Spiritus inſtinctu quadam Eccleſiis tradider…nt Servanda que non reliquerunt in ſcriptis—inter hujuſmodi Traditiones eſt Imaginum Chriſti adoratio.