A fresh suit against human ceremonies in God's worship. Or a triplication unto. D.…A fresh suit against human ceremonies in God's vvorship. Or a triplication unto. D.…

Now the first of these reasons import, that Augustin condemned nothing that was done of a good intention. The second implieth, that he condemned nothing that was usual in Africa. The third supposeth, that Christians are not more easily drawn from unlawful customs, by one man, then by another. The fourth contradicteth first it self, conjoining the restraining only of private devotion, with public forbidding; and secondly, the Defender and Replier who (in the beginning of this chapter) confess Ceremonies Idolatrously abused, ⟨p. 447⟩to become unlawful, except they be of convenient necessity; and so much more, if they have a double inconveniency in them. The rest of this section doeth only jar upon the same strings.

Now the first of these reasons import, that Augustin condemned nothing that was doen of a good intention. The second implieth, that he condemned nothing that was usual in Africa. The third supposeth, that Christians are not more easily drawn from unlawful customes, by one man, then by another. The fourth contradicteth first it self, conjoyning the restrayning onely of privat devotion, with publick forbidding; and secondly, the Defender and Replier whoe (in the beginning of this chapter) confesse Ceremonies Idolatrously abused, ⟨p. 447⟩to become unlawfull, except they be of convenient necessity; and so much more, if they have a double inconveniency in them. The rest of this section doeth onely jarre upon the same strings.

9. To a grave sentence of August. (Hom. 6. de verb. Dom. in Matth.) If you ask how the Pagans may be won, enlightened, called▪ leave all their solemnities, and forsake their toys. The Defendant answered, that those solemnities and toys, are not to be used together with Pagans. The Rejoinder addeth, that Augustine meaneth feasting with Idolaters, in the Temples of Idols, which could not be used apart from Idolaters. Suppose it were so: yet the question remaineth, whether using such toys of theirs apart, as may be used apart, make more for their conversion, or for their hardening, according to Augustine's judgement? But it is not so as the Rejoinder imagineth. For 1. Augustine spake of them, which were present at feasts, made at the solemnity of the Genius or Patron of Carthage, whom those Christians, he reproveth, denied to be an Idol. 2. All the Citizens of Carthage could not celebrate that feast in one Temple. 3. It doeth not appear, that the Patron had any proper Temple. 4. The Citizens being parted into divers places of feasting, why might not the Christians that would keep that feast, have one place apart? 5. Suppose the Christians had taken some part of the Banquet, or made one like it, and carried it into their own Temple, to use it there, with another opinion then the Heathen had; would Augustine have allowed it; 6. The case was at Carthage, as it was in Popish times, with the Company of Smiths at