A just defence of certain passages in a former treatise concerning the nature and…A iust defence of certaine passages in a former treatise concerning the nature and…
A just defence of certain passages in a former treatise concerning the nature and use of lots, against such exceptions and oppositions as have been made thereunto to Mr. I.B. Wherein the insufficiency of his answers given to the arguments brought in defence of a lusorious lot is manifested; the imbecility of his arguments produced against the same further discovered; and the point it self in controversy more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.A iust defence of certaine passages in a former treatise concerning the nature and vse of lots, against such exceptions and oppositions as have beene made thereunto to Mr. I.B. Wherein the insufficiencie of his answers giuen to the arguments brought in defence of a lusorious lot is manifested; the imbecillitie of his arguments produced against the same further discouered; and the point it selfe in controuersie more fully cleared; by Thomas Gataker B. of D. and author of the former treatise.
Thomas Gataker 1574–1654London: printed by John Haviland for Robert Bird, 1623London: printed by Iohn Haviland for Robert Bird, 1623
[8], 270, [6] p. · 74k words · STC 11666 · ESTC S102920
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
2. Requesting him bto forbear chis titles, which I neither desire nor deserve, of learned, and very learned, so oft both here and else-where inculcated dto no very good purpose, as before I have showed: and passing by his gird of turning over such a wonderful number of Books; (for Mr. B. is not, it seemeth, out of his wondering vain yet) I would fain know of him why he calleth my conclusion, a more fearful tenet than beseemeth a learned man. For if by fearful he mean hideous and horrible, as he may well, if it be as he afterward chargeth it to be, contrary to the Love both of God and Man, that must first be showed of him; and how soundly he hath showed it, shall in the discussion of his charge appear. If by fearful he mean timorous, as may seem the rather by the trembling that hereafter he cha•geth me with, eI confess my self indeed to be naturally of a timorous disposition. And yet I suppose it no timidity, but fdiscretion rather for a man to speak gwarily. Nor is *he necessarily fearful that doth not by and by cry out as Mr. B. doth of impious iniquity, when ought is allowed that he disliketh: or that doth not by and by commend every thing as exceeding good and godly that he justifieth and alloweth as lawful. But to speak ⟨p. 57⟩moderately belike is a fault and fearfulness with Mr. B. which I was not aware of before.
to no very good purpose, as before I haue shewed: and passing by his gird of turning ouer such a wonderfull number of Books; (for Mr. B. is not, it seemeth, out of his wondring vaine yet) I would faine know of him why he calleth my conclusion, a more fearefull tenent than beseemeth a learned man. For if by fearefull hee meane hideous and horrible, as he may well, if it be as he afterward chargeth it to be, contrary to the Loue both of God and Man, that must first be shewed of him; and how soundly hee hath shewed it, shall in the discussion of his charge appeare. If by fearefull he meane timorous, as may seeme the rather by the trembling that hereafter he cha•geth me with,
he necessarily fearefull that doth not by and by cry out as Mr. B. doth of impious iniquitie, when ought is allowed that he disliketh: or that doth not by and by commend euery thing as exceeding good and godly that he iustifieth and alloweth as lawfull. But to speake
⟨p. 57⟩
moderately belike is a fault and fearfulnesse with Mr. B. which I was not aware of before.
b[Greek or Hebrew]. Ulysses Homericus. Neque cu•m ij sumus, quos vituperare nec inimici quidē possint, nisi ut simul laudent. Plin. ep. 12. l. 3.〈non-Latin alphabet〉. Vlysses Homericus. Neque cu•m ij sumus, quos vituperare nec inimici quidē possint, nisi ut simul laudent. Plin. ep. 12. l. 3.
cHonorifica contumelia. Hieron. ad Pamm. & Ocean.
dQuomodo luctantes antagonistas altius attollunt, quo vehementius illidant. Cypr. epist. 2. lib. 2. Uti contra Plut. de adulat. [Greek or Hebrew].Quomodo luctantes antagonistas altius attollunt, quo vehementius illidant. Cypr. epist. 2. lib. 2. Vti contra Plut. de adulat. 〈non-Latin alphabet〉.
e[Greek or Hebrew] Arian. Epict. lib. 2. c. 21.〈non-Latin alphabet〉 Arian. Epict. lib. 2. c. 21.
f[Greek or Hebrew]. Plin. epist. 24. lib. 4. Ex providentia timor, ex audacia temeritas provenit. Donat. ad Eunuch. 4. 6. Ego Plinio accedo ep. 17. l. 5. Nescio quo p•cto magis in stud•js homines timor, quàm fiducia decet.〈non-Latin alphabet〉. Plin. epist. 24. lib. 4. Ex prouidentia timor, ex audacia temeritas provenit. Donat. ad Eunuch. 4. 6. Ego Plinio accedo ep. 17. l. 5. Nescio quo p•cto magis in stud•js homines timor, quàm fiducia decet.
g[Greek or Hebrew] Zeno apud Laert. & Euslath. ad Odyss. [Greek or Hebrew].〈non-Latin alphabet〉 Zeno apud Laert. & Euslath. ad Odyss. 〈non-Latin alphabet〉.
*Haud insulsum est illud Martini Dumiens. de mor. c. 1. Lauda parcè, vitupera percius. Aequè enim repr•l easibilis est nimia laudatio, & immoderata vituperatio.
3. Examine we the ground of this prolix and fearful Accusation, and we shall find it to be but as they say of the sheering of Swine, much clamour and little wool, *many words indeed, but little matter of any worth. The main matter of the Charge is this, Mr. G. alloweth Lusorious Lots only as not evil in themselves. Where the word, only, is Mr. Bs. insertion; which if he added for this end, as it seemeth he did, to make my words bear this sense, not evil only, yet not lawful, and warrantable neither, I disclaim it. Otherwise I confess I conceive my Conclusion in those terms to distinguish the Lusorious Lot it self from any abuse that may otherwise accompany the Game wherein it is used, and so make it evil in that respect. But take the Tenet as it is, Lusorious Lots in themselves not evil. To omit the Distinction so common in the Schools, †of it self, and by accident; and the Phrase so frequent among Divines and Writers of the best note, of things in themselves not evil, wicked, or unwarrantable. hThe Art of Painting, saith Rhenanus, is not evil of it self. *To swear, saith Chemnitius, is not of it self against the Moral Law. iIt is not of it self vicious or condemnable, saith Calvin, for a man to provide for himself. Of some Ceremonies used in our Churches, saith Beza, kthey are not things impious of themselves, nor such as a man should leave his Ministry for: and of other of them, lThey are not of themselves idolatrous. ⟨p. 58⟩And Bucanus, mThings indifferent are such as are neither good nor evil of themselves, &c. To pass by, I say, an infinite number of such speeches, that in learned writers occur every where. For to what end should I waste time and loose labour, in nbringing wood to the wood, and casting water into the sea? Doth not the Apostle himself deliver his tenets sometime in like manner as I do? oIf thou takest a wife, thou sinnest not: and, if a virgin marry, she sinneth not. And, pLet him do as he will, he sinneth not; let them be married. And now let Mr. B. tell not Mr. G. but S. Paul, that such a tenet seemeth to him more timorous than beseemeth so worthy an Apostle, &c. setting down his judgement whether folk may marry or no, to say, they sin not in so doing. I might add a judicious Divines Comment on those words of the same Apostle, qAll things are lawful; rthat is, they may be taken without sin. As also that Mr.
3. Examine we the ground of this prolix and fearefull Accusation, and we shall finde it to be but as they say of the sheering of Swine, much clamor and little wooll, *many words indeed, but little matter of any worth. The maine matter of the Charge is this, Mr. G. alloweth Lusorious Lots onely as not euill in themselues. Where the word, onely, is Mr. Bs. insertion; which if he added for this end, as it seemeth he did, to make my words beare this sense, not euill onely, yet not lawfull, and warrantable neither, I disclaime it. Otherwise I confesse I conceiue my Conclusion in those termes to distinguish the Lusorious Lot it selfe from any abuse that may otherwise accompanie the Game wherein it is vsed, and so make it euill in that respect. But take the Tenent as it is, Lusorious Lots in themselues not euill. To omit the Distinction so cōmon in the Schooles, †of it selfe, and by accident; and the Phrase so frequent among Diuines and Writers of the best note, of things in themselues not euill, wicked, or vnwarrantable. hThe Art of Painting, saith Rhenanus, is not euill of it selfe. *To sweare, saith Chemnitius, is not of it self against the Moral Law. iIt is not of it selfe vitious or condemnable, saith Caluin, for a man to prouide for himselfe. Of some Ceremonies vsed in our Churches, saith Beza, kthey are not things impious of themselues, nor such as a man should leaue his Ministerie for: and of other of them, lThey are not of themselues idolatrous. ⟨p. 58⟩And Bucanus, mThings indifferent are such as are neither good nor euill of themselues, &c. To passe by, I say, an infinite number of such speeches, that in learned writers occurre euery where. For to what end should I waste time and loose labour, in nbringing wood to the wood, and casting water into the sea? Doth not the Apostle himselfe deliuer his tenents sometime in like manner as I doe?
*Verbis veget, rebus flaccet. Apul. apolog.
†Per se, & per accidens.
hPictoria ars ex se mala non est. Rhenā. in Tertul. ad Hermog.Pictoria ars ex se mala non est. Rhenā. in Tertul. ad Hermog.
*Juramentum per se non pugnat cum lege Dei morali. Chemnit. harmon. c. 51.Iuramentum per se non pugnat cum lege Dei morali. Chemnit. harmon. c. 51.
iPer se vitiosum aut da•mabile non est, necessitatibus suis prospicere. Calvin. harmō. Evang. in Matth. 24. 38.Per se vitiosum aut da•mabile non est, necessitatibus suis prospicere. Calvin. harmō. Euang. in Matth. 24. 38.
kQuum non sint ex earum rerum genere, quae per se impiae sunt, non videri tanti momenti, ut propterea deserendum ministerium. Beza. epist. 12.
lPer se non sunt idololatrica. Ibid.
mRes mediae quae in sese nec bonae, nec malae sunt. Bucan. loc. commun. 33. §. 13.
nIn sylvam quid lignaferam? quidve in mare lymphas?
Perkins in this very point concerning the use of mixed Games, such as Tables and Cards are, passing his censure of them, saith, that they are snot simply to be condemned. But of this enough.
Perkins in this very point concerning the vse of mixt Games, such as Tables and Cards are, passing his censure of them, saith, that they are snot simply to be condemned. But of this enough.
4. Yea but Mr. G. affirmeth them else-where to be lawful in themselves. And why is he fearful now to allow them as good in themselves? Though such words of mine be not found in the place pointed to: yet I fear not to own them, and it is like enough that else-where I may use them. Nor did I ever understand till now, that these ⟨p. 59⟩two were not equivalent, not to be evil, and to be lawful. Is there any medium in moral actions between lawful and unlawful? Or any difference between unlawful and evil? If not, then every thing that is not evil is not unlawful; and every thing consequently that is not evil, is lawful. Yea I add further, that every thing that is not evil, is in some sense, and that a good sense too, good. The word, good, therefore in common acception is taken two ways; sometime more strictly for some such tvirtuous act, as deserveth ua special note of commendation and praise; and in this sense there is some medium between good and bad. For some actions there be, as for a man xto make much of himself, to drink when he is a dry, yto love his own, zto befriend his friend, to amake amends for what he hath done amiss, &c. which though they be allowable, yet are not greatly commendable; bneither deserve they much praise and commendation when they are done, nor without much sin many times may they be omitted. Sometime the word is taken in a greater latitude of sense, for any action that is warrantable and allowable whatsoever, and so there is no medium at all between good and bad, every particular moral action being either warrantable or unwarrantable, as cin my Lots I have showed ⟨p. 60⟩at large. And in this sense I say, that *not evil, and good are all one: as with the Apostle, not to sin, and to do well are all one. dIf he marry her, he sinneth not; and afterward, eHe that marrieth her doth well. Where let Mr. B. again demand of the Apostle (I dare not) why he was so fearful to say, that he that married did well, at the first, especially observing the Caution that he there giveth, fin the Lord: And let him take heed, lest while he rejecteth these, as quagmiry grounds, he plunge many weak Christians into deep quagmires indeed, wherein no firm footing can be found, to fix and rest their perplexed minds and consciences on.
4. Yea but Mr. G. affirmeth them else-where to be lawfull in themselues. And why is he fearefull now to allow them as good in themselues? Though such words of mine be not found in the place pointed to: yet I feare not to owne them, and it is like enough that else-where I may vse them. Nor did I euer vnderstand till now, that these ⟨p. 59⟩two were not equiualent, not to be euill, and to be lawfull. Is there any medium in morall actions betweene lawfull and vnlawfull? Or any difference betweene vnlawfull and euill? If not, then euery thing that is not euill is not vnlawfull; and euery thing consequently that is not euill, is lawfull. Yea I adde further, that euery thing that is not euill, is in some sense, and that a good sense too, good. The word, good, therefore in common acception is taken two wayes; sometime more strictly for some such tvertuous act, as deserueth ua speciall note of commendation and praise; and in this sense there is some medium betweene good and bad. For some actions there be, as for a man xto make much of himselfe, to drinke when he is a dry, yto loue his owne, zto befriend his friend, to amake amends for what he hath done amisse, &c. which though they be allowable, yet are not greatly commendable; bneither deserue they much praise and commendation when they are done, nor without much sinne many times may they be omitted. Sometime the word is taken in a greater latitude of sense, for any action that is warrantable and allowable whatsoeuer, and so there is no medium at all betweene good and bad, euery particular morall action being either warrantable or vnwarrantable, as cin my Lots I haue shewed ⟨p. 60⟩at large. And in this sense I say, that *
uGloriosa. Senaep. 83. Honesta, & pulchritudine specieque eximia laudabilia. Cic. de •in. l. 2.
xPsal. 49. 18. Quid magnifici est, se amare, sibi parcere, sibi acquirere? Sen. de benef. l. 4. c. 14.
yLament. 4. 3. Tit. 2. 4. Meus mihi, suus cuique charus est. Plaut. Capt. 2. 3. [Greek or Hebrew]. Plut. de sen. polit.Lament. 4. 3. Tit. 2. 4. Meus mihi, suus cuique charus est. Plaut. Capt. 2. 3. 〈non-Latin alphabet〉. Plut. de sen. polit.
zMatth. 5. 45, 46. Si quid […] erga benefec•, aut consul• fid […], Non […] laudem, •lpa caruisse arbiter. Plaut. •rinum. 5. 2. Hinc […]. ep. 11. l. 3. Non ideo •men eximiam gloriam meruisse me, ut ille praedicat, cred•; sed tantùm effugisse flagitiū.Matth. 5. 45, 46. Si quid 〈…〉 erga benefec•, aut consul• fid 〈…〉, Non laudem, lpa caruisse arbitrr. Plaut. rinum. 5. 2. Hinc . ep. 11. l. 3. Non ideo men eximiam gloriam meruisse me, ut ille praedicat, cred; sed tantùm effugisse flagitiū.
5. This considered, all that followeth is but ga mere flash, that vanisheth so soon as it is fired, of it self. Nor will Mr. B. ever be able to prove, or to persuade any man, I believe, not sworn to stand to his sentence, beside himself, that those hdeeds not good in the Prophet were any other than ievil works, such as the kPsalmist saith, wicked men addict themselves unto: for who is bound to repent of ought that is not evil? Or that in lJohn the Baptists speech, the opposition is between fruit good, and fruit not evil; and not rather (as all Divines that ever I read, understand it) between mgood fruit, and evil fruit, or nno fruit; it being evil ⟨p. 61⟩also, as oChrysostom well observeth, not to do well.
5. This considered, all that followeth is but ga meere flash, that vanisheth so soone as it is fired, of it selfe. Nor will Mr. B. euer be able to proue, or to perswade any man, I beleeue, not sworne to stand to his sentence, beside himselfe, that those hdeeds not good in the Prophet were any other than ieuill works, such as the kPsalmist saith, wicked men addict themselues vnto: for who is bound to repent of ought that is not euill? Or that in lIohn the Baptists speech, the opposition is betweene fruit good, and fruit not euill; and not rather (as all Diuines that euer I read, vnderstand it) betweene mgood fruit, and euill fruit, or nno fruit; it being euill ⟨p. 61⟩also, as oChrysostome well obserueth, not to doe well.
gEcquandone vidisti flammam slipula exortam, claro crepitu, largo fulgore, cito incremento? Sedenim materia levi, caduco incendio, nullis reliquijs? Hem tibi illa accusatio, jurgijs inita, verbis aucta, argumentis defecta, nullis post sententiā latā reliquijs calumniae permansura. Apul. in apol.Ecquandone vidisti flammam slipula exortam, claro crepitu, largo fulgore, cito incremento? Sedenim materia levi, caduco incendio, nullis reliquijs? Hem tibi illa accusatio, iurgijs inita, verbis aucta, argumentis defecta, nullis post sententiā latā reliquijs calumniae permansura. Apul. in apol.
iJunius refert ad Cap. 6. 9.Iunius refert ad Cap. 6. 9.
kThe like phrase is Psal. 36. 4. where Piscator, in actionibus malis: & Junius, viam ut quamque videt pessimam pergit in ea. So oft in the Proverbs, To eat over much honey is not good, Chap. 25. 27. To respect persons in judgement is not good, Chap. 24. 23. False weights are no good thing, Chap. 20. 23. De quibus & similibus vise Drus. observ. l. 1. c. 22. & H. Steph. ad Corinth. de dialect.The like phrase is Psal. 36. 4. where Piscator, in actionibus malis: & Iunius, viam ut quamque videt pessimam pergit in ea. So oft in the Prouerbs, To eat ouer much honey is not good, Chap. 25. 27. To respect persons in iudgement is not good, Chap. 24. 23. False weights are no good thing, Chap. 20. 23. De quibus & similibus vise Drus. observ. l. 1. c. 22. & H. Steph. ad Corinth. de dialect.
6. For the crying sins that Mr. B. saith accompany these Games. Do crying sins accompany every lusorie Lot, the shuffling of arrows, for the siding of shooters, or the drawing of pawns for the leading at Chess, &c? For the Question is of any Lot at all used in disport; not of Cards or Dice alone. Or do those crying sins arise from the Lot it self used in them? or not accompany other Games, as bowls, and nine pins, &c. wherein no Lot is? Or must all Lots be necessarily banished from all Game, because some Lot-games are with many attended with such sins? But Mr. B. hath no mind at all to keep to the Question, or to come directly to that that he should deal with.
6. For the crying sinnes that Mr. B. saith accompanie these Games. Doe crying sinnes accompanie euery lusorie Lot, the shuffling of arrowes, for the siding of shooters, or the drawing of pawnes for the leading at Chesse, &c? For the Question is of any Lot at all vsed in disport; not of Cards or Dice alone. Or doe those crying sinnes arise from the Lot it selfe vsed in them? or not accompanie other Games, as bowles, and nine pins, &c. wherein no Lot is? Or must all Lots be necessarily banished from all Game, because some Lot-games are with many attended with such sinnes? But Mr. B. hath no minde at all to keepe to the Question, or to come directly to that that he should deale with.
I. B. But here, perhaps, it may be said, The first Reason proving that a Lot may be matter of recreation doth give me a check. Is it a check? Then I will try if I cannot avoid the Mate.
I. B. But here, perhaps, it may be said, The first Reason prouing that a Lot may be matter of recreation doth giue me a check. Is it a check? Then I will try if I cannot auoid the Mate.
First, that which may be ordinarily used in other1 civil affairs, be they more weighty or of less weight, that may also be used for matter of ⟨p. 60⟩[…] ⟨p. 61⟩[…] ⟨p. 62⟩recreation and delight. But a Lot may be ordinarily used in other civill affairs, as, by the express uauthority of Gods spirit speaking by Solomon, for the ending of contentions, and matters in suit or strife, be they weightier or of less weight: For the words in the text are indefinite, neither is there ought to restrain the ordinary use of them in that kind either there or else-where. The word used there, though in its original propriety it signify *Law-suits; yet in the ordinary xuse of it, it extendeth it self to contentions of all kinds. And the practise of Gods people recorded in Scripture showeth that even mean matters have been decided and determined usually by Lot: as in matter of Tithe, though it were not much material, which Lamb the Levite had, so that he had one of ten, two of twenty, &c. yet was it decided yby Lot. It was a matter of no great weight what gate of the Temple such or such Levites should wait at; I say not, that it was a mean matter to be a Porter in Gods house, (though zit seem to be mentioned as one of the meanest places of employment there;) but whether company should wait at this gate, and whether at that other gate, (as who should stand at the North door of the Church, and who at the South, to receive peoples benevolence, upon occasion of some collection) was no matter of great moment, and yet was that also decided *by Lot. Neither was it greatly material which of the Priests offered Incense, or which dressed the ⟨p. 63⟩Lamps, &c. so it were done by some one of them: yet that also went aby Lot. Since that Lots therefore may lawfully be used in other ordinary affairs, Gods word indefinitely warranting it, the same else-where not restraining it, and the practise of the godly, carrying it even to mean matters (for bthe offices themselves were not put by them to Lot, but the distribution of particular duties or stations among those of the same office) I see not what should banish them out of our disports, more than out of other our (though serious, yet) civill affairs.
FIrst, that which may be ordinarily vsed in other1 ciuil affairs, be they more weighty or of lesse weight, that may also be vsed for matter of ⟨p. 60⟩〈…〉⟨p. 61⟩〈…〉⟨p. 62⟩recreation and delight. But a Lot may be ordinarily vsed in other ciuill affaires, as, by the expresse uauthoritie of Gods spirit speaking by Salomon, for the ending of contentions, and matters in suit or strife, be they weightier or of lesse weight: For the words in the text are indefinite, neither is there ought to restraine the ordinarie vse of them in that kinde either there or else-where. The word vsed there, though in its originall propriety it signifie *Law-suits; yet in the ordinarie xvse of it, it extendeth it selfe to contentions of all kindes. And the practise of Gods people recorded in Scripture sheweth that euen meane matters haue beene decided and determined vsually by Lot: as in matter of Tithe, though it were not much material, which Lambe the Leuite had, so that he had one of ten, two of twenty, &c. yet was it decided yby Lot. It was a matter of no great weight what gate of the Temple such or such Leuites should wait at; I say not, that it was a meane matter to be a Porter in Gods house, (though zit seeme to be mentioned as one of the meanest places of imployment there;) but whether companie should wait at this gate, and whether at that other gate, (as who should stand at the North doore of the Church, and who at the South, to receiue peoples beneuolence, vpon occasion of some collection) was no matter of great moment, and yet was that also decided *by Lot. Neither was it greatly materiall which of the Priests offered Incense, or which dressed the ⟨p. 63⟩
*[Greek or Hebrew] ▪ sive -[Greek or Hebrew] à [Greek or Hebrew] vel [Greek or Hebrew] judicare.〈non-Latin alphabet〉▪ sive -〈non-Latin alphabet〉 à 〈non-Latin alphabet〉 vel 〈non-Latin alphabet〉 iudicare.
That which may be ordinarily used in other civill affairs, be they more or less weighty, may also be used for matter of recreation and delight. But a Lot may be ordinarily used in other Civill affairs. Therefore I see not what should banish it out of our disports, more than of other (though serious, yet) civill affairs.
That which may be ordinarily vsed in other ciuill affaires, be they more or lesse weighty, may also be vsed for matter of recreation and delight. But a Lot may be ordinarily vsed in other Ciuill affaires. Therefore I see not what should banish it out of our disports, more than of other (though serious, yet) ciuill affaires.
How faithfully Mr. B. hath related mine Argument, 1any eye that compareth this his relation and it, may soon see. I say, A Lot may be used ordinarily in other civill affairs, be they weighty or of less weight, as my Proposition required that I should, and Mr. B. dealing as athe Devil did with Scripture, when he tempted our Saviour, clippeth away those last words (for ⟨p. 64⟩what purpose shall after appear) and relateth thus mine Assumption, But a Lot may be ordinarily used in other Civill affairs. If this be all faithfulness, I know not what faithfulness is. Here is but a bad beginning again, I am sure; and bthe worse, because the contrary is so solemnly and so seriously professed. But let us hear his Answer.
How faithfully Mr. B. hath related mine Argument, 1any eye that compareth this his relation and it, may soone see. I say, A Lot may be vsed ordinarily in other ciuill affaires, be they weighty or of lesse weight, as my Proposition required that I should, and Mr. B. dealing as athe Deuill did with Scripture, when he tempted our Sauiour, clippeth away those last words (for ⟨p. 64⟩what purpose shall after appeare) and relateth thus mine Assumption, But a Lot may be ordinarily vsed in other Ciuill affaires. If this be all faithfulnesse, I know not what faithfulnesse is. Here is but a bad beginning againe, I am sure; and bthe worse, because the contrary is so solemnly and so seriously professed. But let vs heare his Answer.
bGravius enim sub pietatis profession peccatur. Salv. de provid. l. 4. c. 8.Grauius enim sub pietatis professione peccatur. Salv. de provid. l. 4. c. 8.
Let him doe as he will, he sinneth not; let them be married. And now let Mr. B. tell not Mr. G. but S. Paul, that such a tenent seemeth to him more timorous than beseemeth so worthy an Apostle, &c. setting downe his iudgement whether folke may marry or no, to say, they sinne not in so doing. I might adde a iudicious Diuines Comment on those words of the same Apostle,
He that marrieth her doth well. Where let Mr. B. againe demand of the Apostle (I dare not) why he was so fearefull to say, that he that maried did well, at the first, especially obseruing the Caution that he there giueth,
in the Lord: And let him take heed, lest while he reiecteth these, as quagmirie grounds, he plunge many weake Christians into deepe quagmires indeed, wherein no firme footing can be found, to fix and rest their perplexed mindes and consciences on.
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aHinc Mitio Tere•t. Adelph. 4. 3. Ego in hacre nihil repe•io, quamobrem lauder tantopere: Meum officium faci•: quod peccatum à nobis ortum est, corrig•.
bNeglecta quaedam offens•m contrahunt, •uae •pleta gloriam non merentur: & damnant praevaricatorem, nec glorificant autorem. Bern. de praecept. & d•ens.
cChap. 5. sect. 5.
*Contra quam Tertull. ad •xor. l. 1. Non id•ò quid bonum, quia malum non est.
oMalum est non fecisse bonum. [Greek or Hebrew]. Chrysoft. in Matth. hō. & tom. 9. apanthism. 6. sive serm. de virt. & vit.Malum est non fecisse bonum. 〈non-Latin alphabet〉. Chrysoft. in Matth. hō. & tom. 9. apanthism. 6. sive serm. de virt. & vit.
Lamps, &c. so it were done by some one of them: yet that also went
by Lot. Since that Lots therefore may lawfully be vsed in other ordinary affaires, Gods word indefinitely warranting it, the same else-where not restraining it, and the practise of the godly, carrying it euen to meane matters (for
the offices themselues were not put by them to Lot, but the distribution of particular duties or stations among those of the same office) I see not what should banish them out of our disports, more than out of other our (though serious, yet) ciuill affaires.
Psalm. 84. 10. [Greek or Hebrew] ad limen residere. Leo Jud. Limen frequē tare. Jun. objectus Vulg. ad locū communem & ignobilem rejici. Calvin. be a door-keeper. Angl. constant. Serum esse perpetuus, postiaffixus, ut Exod. 21. 6. i. vilissima conditione ibi agere, [Greek or Hebrew] quàm alibi liberè agentem commorari. Inde enim [Greek or Hebrew] liber•as. Leyfield.
Psalm. 84. 10. 〈non-Latin alphabet〉 ad limen residere. Leo Iud. Limen frequē tare. Iun. objectus Vulg. ad locū communem & ignobilem rejici. Calvin. be a doore-keeper. Angl. constant. Serum esse perpetuus, postiaffixus, ut Exod. 21. 6. i. vilissima conditione ibi agere, 〈non-Latin alphabet〉 quàm alibi liberè agentem commorari. Inde enim 〈non-Latin alphabet〉 liber•as. Leyfield.
