answer in a faire honest way well they may satisfie men of the same humours But with men fearing God they shall finde no acceptance 3. I exspect plaine dealing Truth is like the glassie sea before the throne which is bright cleare not a clouded bodie or covered with the vailes of mens fond fantisies dreames Let such Childish toyes be kept for Children I require the voyce of the Shepheard read it me out of the Prophets shew it me out of the Psalmes read it out of the Law or Gospell For without this mens judgments have no credit * Ego vocem pastoris requiro lege haec mihi de Prophetis lege de psalmo recita de lege recita de Evangelio recita de Apostolo August de Pastorib cap. 14. Before I end my speach I thinke good to mention you my Brethren with whom I am in speciall communion over vvhom the Holy Ghost hath made me overseer This answer will serve to cleare us from such untrue reports as some malitiously have raysed up as if we were declined from our ancient profession Now what we hold concerning the fallacies fantasies newly broached I desire all the Churches of God here to take knowledge off for our clearing justification I thought when J first began with this Treatise in ending of it to have ended with publick controversies and so have followed a more quiet kind of studie But seeing what the truth suffers in regard of adversaries to it on both sides the love of God constraineth me not to be silent but according to that measure which the Lord hath dealt unto me as my smal abilities are to coÌ„tend for the faith against dexteriores sinesteriores adversaries on both hands to deliver it from the evill report which both have sought to bring upon it And as I have made way now for Gods people to enter into the sweet order of the Gospell covenant oâ— the Lord So J purpose very speedily to publish something for their stay and preservation therein You know my Brethren for the divisions of Reuben are great thoughts of heart Lord how are we spoken of in Gath Askalon for the rents Schismes amongst us In truth I doe not know for what our profession is beholding unto in respect of some men but only to be dispised reproached for their idle giddle courses * Of certaine turbulent spirits it is said Illis quieta movere magna merces videbatur Salust They thought the very disturbaÌ„ce of things quietly established an hyre sufficiently to set them on worke But that the truth of God may no longer suffer but the sinne shame lie where it ought I will by the good hand of God assisting me cleare our Religion as that it leads not to Schismes Church-breakings but such things are rootes of bitternes cursed taires planted sowed by the Envious man in the unsanctified hearts of ungodly people Besides I purpose to shew from the Word of God why men ought to keep themselves with true Churches Howbeit in their opinions very corrupt how Againe how farre particular men have libertie to deale with a Church when they are to rest how a why Moreover how farre a Church-Covenant binds every member of the body to that bodie wherefore there must not be divisions neither from nor in the bodie Againe in case there be a division in Church I wil shew by what signes tokens the Church may be known from the Schismaticks In a word I will shew how farre the Office of the Eldership extendeth in matter of Government and how farre obedience is due unto them of the people These things many more of the like nature you shall shortly see them handled For J purpose to publish a large Treatise of Ecclesiasticall Politie even the whole externall regiment of the Church of God And thus commending you to God J take my leave and will during life alwayes rest Amsterdam Moneth 1. day 28. 1639. Yours in what he can to doe you service I. C. A STAY AGAINST STRAYING OR A Reply to a Treatise published in the defence of hearing Antichristian Ministers SECTION I. An ansvver to the nameles Epistoler HOwsoever the publisher of the Treatise hath thought it fit to conceale his name * it is question vvhetheâ— he vvere not a shamed to put his name to it a. pro 27. 14. yet he hath prefixed to it a large preface wherein with a Loud voyce a he blesseth the authour his friend and the worke it selfe and seekes by manie unchristiaÌ„ speaches to disgrace some men what he can inregard they Zealouslie opposed his new minion Idol Three reasons he giues why after 9. yeares concealement he hath now Published the booke first the large abilities of the author a boue many others c. Answ 1. this ground is sandy and he speakes * Arâ—â—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides the matter For howsoeuer we confesse that the Author was a godlie learned man notwith standing it followes not that whatsoeuer he said it was therfore true necessarilie to be published Without offence that fitlie may be applyed to him which a learned writer writes of Chrisostome a Calâ—ehil Treatise of the Crosse pag. 26. he was not without his fault his goulden mouth wherin he passed others had otherwhile leaden wordes which yeelded to errour abuse of the time 2. Had the Pistler respected as he should the authors large abilities he would not haue made that booke so commoÌ„ as he hath done to the mans great dishonour When one Pammachius b Ieroms 〈◊〉 Epist ad pamm a Learned Man vnderstood that Hierome had writen some thinges amisse against Iovinian he sought to suppresse all the Copies to haue them concealed till the faults therein were corrected If the Publisher c Let such as had a hand this vvay thinke of Christs vvordeâ— in mat 18. 7. vvoâ— to them by vvhome offences come or others had so don with that first copie which they found in his studie they had don wel manifested good affection to the author but in that they caused so vile a thing to be spread abroad they did ill were his enemies And here I thinke of that sentence in Eccles 10. 1. dead flies cause the oyâ—â—â—eÌ„t of the Apothecary to send foorth a stinking sauour so doth a little folly him that is in reputation for wisedome and honour I acknowledge to Gods glory and the Treatisers due Prayse that there are in print of his sundry fruitfull treatises d Specially his Iustification of separation a booke so sufficientlie penned as no Adversary hetherto durst reply but certanelie this published since his death is like the wild gourd in the Pottage a cheife cause that the former are the lesse accepted with the godlie It is true therfore as Ferus e ferus Annot. in Ecclesic 10. v. 1. fol. 95. 2â— Chro 19. 12. 1. King â—
of God What is the reason that some men doe seeke after the truth as a coward doth his enemie loath to find him But because loving their owne conceit as Apes their yong ones beyond measure they are not willing to heare of any thing that is said against it We see in nature he that will heare well must stopp his breath It is so in things spirituall if a man will not keep in his breath I meane set aside conceitednes selfe-love be willing to embrace the truth though it be contrarie to that which he formerly held he shall not profit by any thing he heareth or readeth but like Pharoahs◠kine remaine lean ilfavored still Things in the earth will grow as they find roome A Light in the dampes of mines goeth out Thus stands the case with men when any good helpe is pur into their hands If their hearts then be free of selfe-love spirituall pride personall prejudice base desire of vaine glorie and humaine applause c. They will profit by it Contrariwise if their hearts like a deepe hole be full of those filthy Foggs Mists the truth then how clearely soever it shine will dampe quench in them as a light in the mines of the earth 4. Civile dig 4. de legib Senatusque consult Whereas the Civil Lavv saith it is uncivil for any man not having vveighed the vvhole Lavv to give advice or judgement some one parcel of it alone proposed I doe therefore intreat the Reader to forbeare his Censure till he have read the whole booke over And if it be so that he thinkes in some point I have erred as who liveth erreth not I would not have him for such a particular fayling to condemne the whole But let that beare its owne burden and let the rest be received as after due trial the same shal be found agreeable to the Word of God I speake not this as beeing privy to any known crime this way But because I am privy to many known wants great weaknesses in my selfe Besides it is the manner of some if they can spy some thing not well handled in another mans writing to take such advantage as hereby they seeke to bring the whole under reproofe and condemnation Of this shal be all their talke at this they will gird and jest not beeing able in the meane time to take away the force of any one of the maine arguments Neither indeed dare to attempt it but like the snaile keepe in their hornes 5. I thinke good to speake here a little concerning the manner of this answer And that no man may be offended as it I doe professe in the Word of truth that it hath much greeved me all along the discourse to speake so much of the Treatiser whose learning I doe much reverence But the cause beeing the Lords and I seeing how much it lay upon me to take away the Maskes and visards whereby many have been deceived I have done my best to shew the absurdities contradictiōs unskilfulnes daungerousnes of that Treatise And for this not sparing but speaking home I have had some reasons for it as partly here follow 1. Because the Booke containes a pernitious most hurtfull errour and by how much it is caried forth under a colourable shew of a pious and godly practice by so much the more hath it caused many greevious long lasting miseries I know there are many viler errours dayly maintained But if we respect mens walking in the Holie Order of the Gospell this is a main stumbling block barre in the way to it There are some humours which some where placed in the body are quiet and doe little hurt but in other places specially in the passage they doe much mischiefe This errour is as a corrupt humour fallen into the passage of the bodie the Church and therefore it must needs be the more perilous 2. I have spoken the more plainely against it because they say there are manie in England and in other Countries who hold it unlawfull to be present at their divine service and to receive the Sacraments in the Parish-Churches and yet thinke it lawfull to heare the Ministers of that Church Now if such men have as had David tender hearts and hearts that will smite them for a little They will surely come off from this too Seeing I have here proved that the ground they build on is very sand and their pleading for it wants both Religion reason 3. Such a general fame is gone forth of the booke as to be so learnedly absolutely done that it gives all men satisfaction some few riged spirits only excepted that no man would ever be able to make any sound reply to it And for my selfe I have been by name chalenged as it were to answer with much base insulation as if I d urst rather eate my pen then put my pen to write against it And this both before my thoughts were setled on thing and since too Now whether the worke be according to the praise of it let all indifferent men judge 4. Seeing it is given out but me thinkes it should not be true that there are some learned men which plead for the Hearing of false Ministers and upon the Treat grounds I have therefore discovered the sleightnes of it to say no worse the more That such if there be any such may see their errour If not reply if they please when they wil. But for the person or persons that shall reply These 3 things I desire may be considered 1. That they change not the state of the question which is not whether it be lawfull to heare the Ministers of the church of England or of Rome or of any Church But taking it granted a Church to be false the Ministerie Antichristian vvhether Hearing in such a case be lawfull For the question now stands thus no otherwise 2. J exspect an answer in a more honest fairer way then I had the last time namly by a sort of gnats * It hath beē objected as I heare that I should answere dead mē now how so ever it is wel known that my former booke was both finish ed and at the Presse before Dr. Ames death yet say I had writen after his death doe not all mē know that in points of differēces we haue respect to the matter it self no to any person on either side holding the same whom I felt but never saw the Law of God and Light of Nature teacheth Quod tibi vis fieri hoc facias alteri Indeed it is a very unbeseeming thing that men who doe professe Religion learning should disgrace other mens worke behinde their backs shunning in the meane time the open light whereby their deeds might be made manifest As for such Replyers whose arguments are Trencher-squibs and reach only as farr as to the end of the table ‡ Not soe farr as to pen Inke paper to
indiget explicationibus ambagibus sed iniusta causa cum per se sit morbida necessario indiget astutis pharmacis Euripid. The truth is simple and plaine and needeth is not variety of windlaces and feâ—chings of matter about the bush But an evill cause in that it is sick and deseased hath need to have a cunning plaster set unto it Another r Aristo of them hath these words That phrase and forme of speaking hath truth in it which is common and used of all having in it nothing craftily devised neither cloking some other thing then is professed Contrariwise when Satan speaketh by his instruments he speaketh so ambiguously and clokedly as fitly that of Apollos Oracle may be applied to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Quod ambiguis ambagibus respoÌ„sa consulentibus daret For one knowes not how to take it nor which way to apply it Pertinently to this purpose writes Sibelius s Desacrific Abra. p. 56 57. Humaine Doctrines are various and ambiguous wrapped and foalded with abstruse labrynths of opinions whereby peoples minds are so troubled and tyred that they cannot plainly open themselves neither have any quietnes or come to their desired end But the Doctrine of God is right that is plaine and perspicuous not wrapped with un-even and crooked suttleries and delusions of Sophistrie neither leads us into by-pathes and errours but bringeth peace to the conscience ad removeth à ll scruples and doubts So he Sadeel t Opera Theol Pref. de Meth. Theol. disput Error 3. p. 8. writing of deceivers the sundry wayes they use to beguile the simple Notes them to be men affecting darke sayings and seeking by mists and fogges of strange unfamiliar arguments to blind their spirituall eyes and puzzle their understandings And this is no late devise For Augustine in his Booke of Heresies maketh mention of the Hereticks Marcitae so named of one Marcus And touching them thus I find it written v Obscurissime quibusdaÌ„ verborum tanquam misteriorum in volueris utentes loquebantur de Deo ut stupereÌ„t audientes homines potius quaÌ„ intelligerent They did speake darkly and used such a wrapping kind of words that the hearers were rather astonied with the strangnes of the words then edified with any understanding they had of the meaning thereof The thing being thus the Reader hence as by a light may gready helpe himselfe to discerne on whose side the truth is in the difference between us Our dispute is about Church-hearing We say that Christians are bound to performe this service unto God in true constituted Churches There we say must men heare the whole Counsell of God taught unto them either by lawfull Ministers or by Brethren out of office For confirmation hereof we can produce many divine precepts Also the Example and practice of our forefathers from the first age of the word hitherto Besides this is a Position so certaine and cleare as it is holden in all Schooles written continually in Bookes preached every day in Sermons taught in all Churches So that haec Momo ipsi satisfaciant no body can speake against it Danaeus in August haer Our Opposites howbeit they grant us this yet affirme that in false Churches Antichristian Ministers may be heard also * Pag. 3. And this is not only they say lawfull but in some cases necessary for all of all Sects and sorts of Christians having opportunity and occasion of so doing This indeed they say But how prove they it to be true Not by any law of God taken out of the old or new Testament For that they cannot doe Not by any holy mans Example for they know there is none extant Not by any sound consequence rightly drawne from the Scripture for quid si Caelum ruat x Teren. in Heautont that is impossible VVhat doe they then as Ieremy y Ier. 2 13. sayth they forsake the fountaine of living waters and hew them out cesternes broken cèsternes that can hold no waters They devise certaine obstruse darke and ambiguous phrases and distinctions As of naturall hearing in a Church and of a hearing wherein there is Communion Of some Churches false in respect of order Others in respect of fayth and order of hearing false Ministers not quatenus as they are false Ministers or their Ministers but as men gyfeed and the Bishops Ministers of certaine effects which followes mens teaching c. Thus their proofes are only their bare and bould affirmation For leaving the Scriptures they use Paralogismes fond cavils and false arguments The which course not only shewes an il case but also manifesteth that the embracers thereof are either ignorant people who cannot judge of things that differ or some that have some mens persons in admiration Or such as are unwilling to suffer affliction with the people of God I could here mention some other devises in this kind as an implicit Church-covenant A true outward calling which some have to the Ministery from their Congregation but secret and unknowne either to the Minister or the people But I will at this time abstaine from such by-controversies and the rather because I shall have a firt occasion to speake hereafter of it Namely when the Vndertakers have finished their answer to my former Booke and Mr. Davenport published his many things that he hath to say against it For so much he insinuateth in his Treatise betweene him and Mr. Pagit * Pag. 282 283. 2. Observe againe to what grosse absurdities his argument leadeth For unles it be only wind and vanitie these sweet collections must needs follow 1. No Minister comming newly to his place is to be heard 2. Before any are inquirie must be made whether they ordinarily begit men to the faith 3. If after triall it be found that they doe not so then they must not be heard what true Doctrines soever they teach Is not this workman-like done say Reader hath not the Pist omne tulit punctum made the way cleare now for the hearing of false Ministers Truely I thinke except a man be partiall in the point And of his mind who said z Non persuade bis eâ—i imsi persuaseris Though you doe convince me yet I will not be convinced He must acknowledge that he hath made it doubt fuller then ever it was and such as were not well satisfied formerly in the thing have enought here from his owne pen to put them quite and wholy off SECTION 5. THe Pist having done with his Logick comes in the next place to charge his Opposites with contradiction absurdity and speaking little better then Blasphemy A great fault if true But how doth he prove it They say it is not the Word of God as it is preached in Antichristian Assemblies Answ The Publish had done well if he had published out assertion de manu in manum truely and faithfully But seeing he hath not done so I will here lay it downe
28. P. Piâ—s the second u Abbaâ— Vespersâ—nâ—is p. 443. and Others In conclusion then seeing the hearing of vnlawfull Ministers is flat against scripture articles as we haâ—e partly manifested and God willing more will doe we â— must 〈◊〉 as Ierome x in Mat. 23 speakes it though it should in the meane time be iustified and practised by many Churches and people The second thing which he desires may be noted is that this hearing was not in the iudgement of the Church esteemed as a thinge that might not be borne with all Answ 1 The doctrine of the Nicolaitans which was a Trenan l. 1 27. Epiphanc 1. Tom. 1. Eâ—â—â—â— 3. 29. that adulterie and fornication were no sinnes and that men might communicate with the sacrifices of Idolaters in their idol temples was not in the iudgment of the Churches at Pergamos and Thyatira esteemed as a thing that might not be borne withall was the same therfore good indeed such a conclusion we must either here gather from his wordes or conclude he knew not well what he wrote 2. To the iudgement of that Church when they wrote to London I may oppose their former and better iudgment ffor with reverence to the Phrase from the beginning this was not soe ffor in their constitution and many yeares after they held * Remember therfore from vvhâ—nce thou art fallen and repent and doe the first vvorkes Reu. 2. 5. hearing of vnlawfull Ministers a very vnlawful practise And so much appeares in sundry passages Published to the world by the Pastor himselfe And for the Readers better satisfaction I thinke it not amisse to sert downe their Owne words Those b Munumission to a manuduction pag. 5. who partake in the worke of Preaching of one sent by the Bp DOE PARTAKE IN WHAT LYETH JN THEM IN THE AVTHORITY OF THE SENDER Againe The authorite of Ministers in their Parishionall Churches c Page 4. may not be by Gods people partaken with no not in actions otherwise Lawfull vnder the paines of Babilons Plagues Againe in another booke d Religious Communion pag. 20. thus they write Let all them that feare God consider that when they come to worship in the Parish Assemblyes they joyne themselues where God hath not joyned them and doe acknowledge that societie for the Church of God and communion of saints which he hath not sanctifyed for that purpose and in saying ourfather with them they acknowledge them for the children of God who in the perswation of their consciences are of their father the divel And in the same booke a little after e pag. 32. Their very administrations by vnlawfull calling are the sinnes and so to PARTAKE WITH THEM IN THEIR ADMINISTRATIONS IS TO PARTAKE WITH THEM IN THEIR SINNES contrary to Timot. 5. 22. Reu. 14. 4. In their answere to Maister Barnerds booke thus they write largesie of this point f Justification of Separat pag. 78. 79. 80. â—e also page 17. 162. 276. 433. Some of which is as followeth But the thing which most grieves Mr. B and at which he hath greatest indignation Pap. 62. is that we will not heare his sermons though he preach nothing but the true word of God And so he desires to heare of vs where the hearing of the true word of God onely preached is sinn and forbidden by Christ or the Prophets or Apostles For answer hereof I would know first whether Mr. B. speaking here and in many other places of the true Word of God do means that God hath a true word and a false word or rather bewray not an accusing conscience that they in England have not the true word truely taught that is in a true office of Ministery Now for the demaund referring the reader for more full satisfaction to that which hath bene published at large by others I do answer that as it was vnlawfull to * Nâ—mb 16. 2. Câ— 26. 1 King 12. communicate with Corah or with vzziah though they offered true sacrifices so IS IT VNLAWFVL TO COMMVNICATE WITH ADEVISED MINSTERY WHAT TRVTH SOEVER IS TAVGHT IN IT Secondly the Lord hath promised no blessing to his word but in his owe ordinance though by his superaboundand mercy he oft tymes vouchsafe that which no man can chalendg by any ordinary promise Thirdly * no man may partake in other mens sinns â—â—m 5. 12. but euery Ministery eyther devised or vsurped is the sinn of him which exerciseth it Rev. 18. 4. And as no good subject would assist or communicate with any person in the administration of civil Justice to the Kings subjects no not though he administred the same never so equally and indifferrently except the same person had commission from the King so to do so neyther ought the subjects of the kingdome of Christ to partake with any person whomsoever in the dispensation of any spirituall thing though in it self never so holy withot sufficient warrant and commission from the most absolute and sovereigne King of his Church Christ Iesus And where Mr. B. speaks of hearing the true word of God only preached he intimates therin that if we would heare him preach it would satisfy him well and so teacheth vs with himselfe and others to make a schisme in the Church in vsing one ordinance and not an other It is all one whether a man communicate with the minister in his pulpit or with the Chauncelor in his consistory both of them minister by the same power of the Bishop The Chauncelor may iudge justly who knowes whither or no the Minister will teach truely And if he doe not but speak the vision of his owne heart what remedy hath the Church or what can they that hear him do May they rebuke him openly according to his sin and so bring him to repentance or must they not beare his errors yea his heresyes also during the pleasure of the Bishops even their Lord his And would you Mr. B. be content your people should heare a masse-Priest or Jesuite though he professed as loud as you do that he would teach the true word of God And think not scorne of the match for you haue the selfe same office with a masse Preist though refyned If he be ordayned by a Bishop though it be the Bishop of Rome he may minister in any Church of England by vertue of that ordination Andbesides masse-Preists preach some and those the mayne truthes and the Ministers in England neither do nor dare preach all no nor some which it may be the others do Is it not better then for the servants of the L. Iesus to exercise and aedify themselves according to the model of grace receaved though in weaker measure then to be so simple as to come to your feasts though you cry never so loud vnto them thinking that because your stoln waters are sweet and your hidden bread pleasant that they have no power to passe by but must needs become your guests And here
make a true Church That the Archbishops and Bishops of England deriue their lineal successions and Episcopal dignitie from St. Peters Chaire and the verie Sea of Rome and that we should not acknowleidge them for Bishops in case they either did not or could not doe soe That the Pope of Rome or papacy is not the Antichrist nor Antichrist yet come or reuealed That Crucifixes and Images in Churches are lawfull and necessarie comlie ornaments That Christ is really present vpon earth on the high Altar and Communion table That Communion tables are Altars Ministers of the Gospel Priects serving at the Altar the Sacrament of the Lords supper the Sacrament of the Altar and may yea ought so to be phrased That men ought to bow to Altars Communion-tables and to place rayle them in Altar-wise at the east end of the Church and come up to them and receiue when there is a Sacrament and that Ministers must read their second seruise at them when there is none That auricular confession to a Preist and absolution are very fitting and necessarie That the Lords day is no Sabbath That it is lewish to call it or keepe it as a Sabbath That it is not of divine but humaine institution not with in the morality of the 4. commaundement That two howres only of it is to be sanctified not the whole day That Morises dauncing sports and pastimes yea labours of mens calling not speciallie prohibited by 〈◊〉 â—â—maine lawes even out of cases of necessitie are lawfull on it That men may fall totally finally from Grace That they haue freewill and may exactly fulfill the Law of God if they please themselves That men are justified by workes yea by charitie and not by faith alone That men are elected from the foresight of faith and workes and reprobated only out of the foresight of their sinnes That there is a vniversall grace given to all men whereby they may be saued if they will That Christ died alike for all men whatsoeuer That preaching is an extraordinary thing * VVelfare the Bishops vvho are true to their ground for it is an extraordinary thing vvith them to proach only for extraordinary times and belonging to none but extraordinary men That one Sermon in a month is enough and better then two a day That reading is properly preaching That Archbishops Bishops Episcopall jurisdiction and degree aboue other Ministers is jure divino That the Ministers know more then the Lay-people the Bishops more then the Ministers the Archbishops more then the Bishops And therefore what ever the Ministers shall teach or prescribe the people what ever the Bishops the Ministers people what ever the Archbishops the Bishops Mininisters people too are bound to beleeve obey without further question or dispute That the Popes Lawes Decrees Canon Lawes are still in force our Church ought to be governed by them our Ecclesiasticall Courts proceed lecally according to them That Bishops have power to make publish Articles Canons Injunctions Oathes Rites Ceremonies in their owne names rights and to enforce both Ministers people to obey them That they may silence suspend excommunicate yea deprive imprison Ministers at their at their pleasure without any legall cause That Bishops are not bound to preach so much or so oft as other men though they have greater wages and so should doe more worke That they may Lawfully and laudablie neglect their spirituall functions to mannage temporall Offices and affaires exercise both Swords at once and rule both Church and State together Now that the Reader may be sure what I here set downe is true let him peruse a Booke entituled the Quench-Coale and there he shall finde all these Assertions affirmed in an Epistle written unto the King 5. Whereas he saith in a Church that is false in respect of outward Order there may be taught many sound and seasonable truths This I grant for Iesuites and other Heretickes deliver oft-times many true Doctrines And what of this may we therefore Lawfully heare them In no cause For as one a Vsus est Nabuchodonosor Musicis InstrumeÌ„tis in erectione statuae ut homines ad ejus honorem venerationem excitaret Pintus Comment in Dan. cap. 3. pag. 195. saith of the Musicall Instruments which Nabuchadnezzar had in the plaine of Dura they were brought thither that men thereby might be the sooner drawne to honour and worship the goulden Image So truly are the Truths taught in false Churches a bewitching Musick to lead people unto them and to cause them to fall downe before the Idols of the place set up by Worldly Princes against the expresse Commaundement of Iesus Christ Againe howsover the Priests he pleads for Preach sometime sound truths notwithstanding otherwhile they speake vaine and foolish things Mr. Fox b Acts Monum pag. 1027 reports of one Hostius who being in Gaunt was tould that a certaine Fryer there used to preach good and sound Doctrine But when he came to his Church he heard him justifie Transubstantion and nothing else And the like comes many times to passe that men reputed rare Preachers make whole Sermons in defence of grosse Idolatry and speake most reproachfully against the way and worship of God This being so I would know of the Pist if a man be present when such blasphemous Positions are delivered whether he offend If he say No then it followes that a man may heare any one and any where and his distinction between hearing this Priest and not that is nihil adversum impertinent and idle If he say Yes then it must follow from his owne grant that no falâ—e Minister is to be heard unlesse a man know before hand that he will not speake perverse things SECTION 4. THat the Church here pleaded for is Antichristian and false the Epist doth acknowledge Yet saith he that worshipping of God which consisteth in hearing his Word is warrantable for us to doe there And so much he undertakes to prove by this Argument That Preaching which ordinarily begits men to the faith of Christ may lawfully be heard But the Preaching of many Ministers in the Church of England hath and doth ordinarily beget men to the faith of Christ Therefore the Preaching of many Ministers in England may lawfully be heard The first part of this sillogisme is proved out of Rom. 10. Where the Apostle telling what is the ordinary way God used to beget men to the faith of Christ telles us it comes by hearing of the word of God preached if faith comes by hearing the Word of God preached to wit if that be the outward meanes then there is no question but that a man may heare such preaching and any man may blush for shame that shall deny this So that the major part of the Argument is cleare And for the Minor parte they can not deny it no more then a man at noon day can deny the sunne to shine for if
c. as no man can deny it that hath any light of reason or Religion shining in him 4. What can be vainer said our enimies themselves beeing Iudges then to say God may and doth blesse the truths taught by false Ministers A posse ad esse nâ—n valet consequentia To reason thus is both against Logick and Divinitie To dispute saith King Iames u A speech in Parliament anno 1609. what God may doe is blasphemy but quid vult Deus that divines may Lawfully and doe ordinarily dispute and discourse It never came into our hearts to thinke that God may not blesse the Truths taught by false Ministers But this we hold he hath not in his Word promised any blessing unto it And in this Luther is with us God blesseth not saith he x CoÌ„ment in Galat. cap. 1. pag. 42. meaning by any ordinary promise their labour who are not lawfully called to the Ministery The injunction y Injunction 3. of Q. Elizabeth set forth by publick authority is much to this purpose Workes devised by mans fancie so is every unlawfull Ministerie and condemned as Cartwright z Christ Cateâ—h of Râ—lig chap. 16. Pag. 98 saith in the second commandement have not only no promise of reward for doing of them but contrariwise great threatnings maledictions of God The Treatiser a Iustificat of Separ pag. 79. was of this opinion too when he said The Lord hath promised no blessing to his Word but in his owne Ordinance though by his super abundant merey he oft-times vouchsafe that which no man can chalenge by any ordinarie promise And because the Treat is here so breife a touch and away As if our Objection had no weaght I will therefore lay the argument downe in this manner Such Churches unto whome God hath made no promise in his Word to blesse the things there done ought not by Gods people to be resorted to But God in his Word hath made no promise to blesse the things done in a false Church Therefore Gods people are not to goe unto false Churches The Proposition cannot be excepted against For 1. The Scriptures prove it clearely * Ier. 23 21 22. Againe there is no duty charged upon us Ex. 20 24 but there is a blessing promised Psa 134 3 147 13. unto the due performance of it The assumption is as cleare and thus we prove it If false Churches have not the promise of Gods presence they cannot from the Word of God exspect his blessing upon what they doe But the first is true Ergo the second The Major which is only controversall wee prove thus If every false Church be an Idoll b Exo. 20. 45. and God require his people to come out thence c Rev. 18 4. threaten to destroy it d Rev. 20. 8 9. and will doe it and promise his presence unto the true Church e Mat. 18. 20. Then is he not present * We mean such a presence of God as by his Word we can be sure of it in the false But the first is true therefore the second Here I might name sundry learned Men who give witnes to this thing Christ saith Raynolds f De Rom. Eccles idolat l. 2. c. 1. pag. 99. the Pastor of his Chruch doth tell us that he feeds not in Antichristian assemblies in the denne of Theeves neither is it his will that his flock should there rest at noone But in the pleasant pasture by the still waters that is in the shadowes of the true Christian Churches detesting idolatry Another thus They that doe usurpe Ministeriall function in the Church g Dr. Slater on Rom. 1. Pag. 8. cannot exspect Gods blessing on their labour Doctor Ames layes it downe as a reason why a lawfull calling is necessary namely that so they may exspect a blessing from God It is true which these men say for our ground for Hearing in church way is not because the speaker is a man gifted able to open and apply the scriptures c But because that which he doth is a a divine institution an ordinance charged on vs to practice to which God hath promised his presence and blessing Let our opposites shew vs where it is writen that the gyfts and personall graces of the man is sufficient to iustifie the hearing of him * We intend Ministeriall teaching a Chap. 23 2. but rather the reason wherefore we he are him is because of the lawfull calling which he hath to administer the holy things of God Our Saviour as it appeares by Matthew approves of the hearing of the Scribes and Pharisees But upon what ground not because they were able to open and apply the doctrines of Faith by that Church professed but as Piscator saith because they were called and ordained of God Adeo vocati at que constituti suâ—t vt legem Mosis in Synagogis populo praelegant cumque ad 〈◊〉 observationem exhâ—â—tentur Analis in Mat. 23 v. 2. that they should preach the Law of God in the Sinagogues to the people and exhort them to the observation thereof-Aretius on the place saith the like and adds their calling bound the people to heare them Soe then here wee see that men being lawfully called to the ministery are to be heard howsoever in some qualifications defective but that such who have taken on a false office are to be heard thâ—s I deny and ever shall doe vntill they shew me some divine precept for it as wee have for the other which is Tantah horto fructus colligere a thing that they can never doe For his phrase Balaam-like to curse I passe it by onely I thinke good to put our opposites in mind of that which is writen in Iâ—sh 6. 26. Cursed be the man before the Lord that raiseth vp and buildeth the city lericho J am sure God of old-hath devoted Babilon to destructioÌ„ let men therefore see to it that they bring not themselves vnder a greater curse by using their pens and tongues to rise vp againe one part of the Kingdome of the beast which the Lord before had consumed with the spirit of his mouth SECT 4. THE Treatiser frames our second objection in this manner To heare such a minister is to honour approve and vphold his office of ministery Object In confutation of this thus he saith If this hee simply true then when the heathenish Athenians heard Paul preach Treat or when an unbeleever comes into the Church assembly an a heares the preacher he approues honours and vphold the office of the ministery Ansvv The virgins in Cypryans time granted they walked with young men talked with them went led with them but when they came to the act they absteyned The Treat writings here and in all the rest of his Booke is much to the same purpose He grants that men may walke to the Harlots House * But the Word of God forbids it Pro 5
Idolatrous act although in the mean time he exercise an antichristian office hence this must follow viz soe the truth be preached it is no matter whether the preacher bee sent from Antichrist or from Christ nor whether he preach at Dan and Bethell or at Ierusalem in the temple For if the former committ no idolatrous act hee is then as blamles in his way as the latter is in his Better the Treat had spared his words and lookd better to his answere or eat them both then to blott paper and abuse the reader with such unsound and hurtfall assertions SECT 6. OVr 4. Objection is laid downe for vs thus Hee that heares them preach heares them as ministers of the Church of England and as sent by the Bishops and soe in hearing them heares receaves them that sent them according to that of our Saviour hee that heares you heares me and hee that dispiseth you dispiseth me and hee that dispiseth mee dispiseth him that sent mee It was some addition to Davids n 1 Sam 17 51. victory over the Philistime that he slew him with his owne sword The taâ—ke is very easie to coÌ„fute all that the Treat here writes against vs by the engine of his owne acknowledgements For to say the truth Howsoever hee frames Objections for vs yet originally they are his owne and even word for word published by himself in former books to the world so that Obliquus cursus forgetting as it were What he had before held and written he makes himselfe in this controversie his owne greatest opposite Thâ—t this Objection can call no man Father so properly as the Treat Jt is certane for to my knowledge no man but himselfe hath used it Indeed he hath done it and applyed iâ—to the same purpose that he brings it here for us that is against the Hearing of unlavvfull Ministers His words are these o Manumiss to a Manuduct pag 9. If it belong to the chief Prelates to call Ministers that in calling them they give them power and authority though no absolute charge to preach according to the order of that Church Then followeth it undeniably that those Ministers thus preaching doo therein exercise the Prelates power And that it may be said of the Ministers Bishops as Christ said of his Disciples and himselfe that whosoever receives them that are sent receives them that sent them In submitting unto or withdrawing from him that is sent by the King in a worke of his Office men doe submitt unto or with-draw from the King himselfe and his authority So it is in all estates and subordinations whether Ecclesiasticall or Civill as every one that is not dimme in himselfe may see by the light of nature So writes the Treat Now let us see how he confutes himselfe I grant the former part of the Objection Treat and account the denying of it a point of Familisme seeing the Officers of publique states in the executing of their offices are to be esteemed according to the publick Lawes and Orders of those states and not according to any under hand course or intention either by themselves or others Answ A man that goes with a vaile before his eyes comes now and then into his waye although he know it not The Treat in this walke about Hearing in false Churches is sometimes cut otherwhile in he sayes and unsayes But so farre as he speakes the truth he speakes it against himselfe for his answer here it is nothing but a yeelding the case in some compasse and circumlocution of words and that the Reader may perceive it is so I will make it obvious and cleare to him by an argument or two and first thus If to heare Antichristian Ministers be to serve God in and by an ordinance way or institution devised by idolaters and with idolaters Then is it unlawfull But the first is true therefore the second The proposition is undeniable by the Treat owne confession For he grants that 〈◊〉 course of hearing is no ordinance left us by Christ Then 〈◊〉 it must be from Antichrist Againe he professeth they 〈…〉 as they preach and preach as Ministers of the 〈…〉 according to the publicke 〈…〉 is to speake 〈…〉 forme religious worship to God in and by a publick ordinance way and state which idolaters have invented and with idolaters This I say aperto pectore he grants to the full And no marvaile for to deny it were an audacious fiction monstrous unparelled presumption and would marke a man out for an Athesticall Familist as perspicuous as the leprosie of Vzziah which brake forth in his forehead The Assumption is as manifest For 1. by the Scriptures a Deu. 12. 30. Levit 18. 3. Exo. 23. 24. Levit. 9 27. 28. Deu. 14. 1 Levit. 19. 17. Gen. 35. 2. 3. Esa 27. 9. wee are prohibited from all conformitie with idolaters in any of their wayes order and manner of worship and Religious Observations It was the custome b Herodot in Thalia Becan in analog vet nov Test c. 15. of the Arabians and other Heathens in imitation of Dyonisius that is Bacchus to round the corners of their head Now this the Israelites might not doe c Levit. 19. 27. though in it selfe an indifferent thing d Calvin in Levit. 19. 17. because God would not have them to bee like idolaters This also may be further proved by the testimonie of learned men For to have any thing common with idolaters or to serve God after any way of theirs Or to take up and make use of any of their rites orders observations institutions for to worshipp God in or by them they hold to be unlawfull Yea howbeit a man be not in Ecclesiasticall union with them Thus have the old Fathers affirmed e Tertull de Coron Milit. Greg. lib. 1. Epist 44. ad Leon. Theod l. 1. c. 10. August Epist 86. ad Casul So our later writers Calvinists f Pareus in 1 Cor. 10 14. Bucer in Mat. 18. fol. 143. Beza Tract Theol. vol. 3. pag. 210. Lutherans g Cent. 4. c. 13 col 406. Chemnâ—t Exam. Theol. Melanct. par 2. pag. 491. formall Protestants h B. Iewell upon 1. Thes 5. p. 219. Sulclief Chal. pag. 62. in England Reformists i Perth assemb p. 55. 56. Alt. Damas p. 539. Papists k Bellar. de Monach. c. 40. de effect sacr l. 2. c. 31. Sect. 10. Rhemist annot on 1. Cor. 6. 14. 1. Timot. 6. Sect. 4. in Apoc. 1. 10. and Schoolemen l Aquin. 1. 2 a. q. 102. Art 6. c. 6. m. yea many Iew-Doctors m See Mr. Ainsworth in Levit. 19. 27. some Councils n Toledo Can. 5. 40. Laod. c. 38. Brac. Can. 32. 73. have thus concluded and the Cannon-Law o Deer Par. 2. Caus 26. quaest 7. c. 13. c. 14. c. 17. speakes so too And here I desire the Reader to observe that were the grounds true which
Hos c. 2. 16 17. Zanchus t Comment in Hos c. 16 17. Ainsworth u Arrow against Idolat c 2 p 8 Iacob x Expofit on coÌ„m 2. Marburie y Catech. on coÌ„m 2 Bilson z Answ to the Apol of the semin p 22. Iesuitisme par 2 p 515. D. Humfrey a and others 5. If a mans cause should be judged onely as his adversary laies it down it would bee a great prejudice and losse to him might we haue liberty to speake in our owne cause we would bring in more exceptions against their delectable thing b Isa 44 9 then the state of the officer albeit the Treat speakes but little else for vs. For 1. In this kinde of hearing men vndertake to doe an impossible thing that is to serve two Masters viz Christ and Antichrist and each opposite to other and requiring diverse and contrary service at on and the same time c se a booke intituled a light for the ignorant or the 3. estates ffor the first commands that the doctrines of the Gospell bee heard in a true Church and Taught by a lawfull minister and forbids the contrary the later prohibiteth what the former requireth and requires that the word he heard in a false Church and taught by an vnlawfull minister Now whether it be right in the sight of God to obey Christ rather then Antichrist judge ye d Acts 4 19 2. This is not only to simbolize with Idolaters and to give speciall honour to Antichrist as we haue before proued but also a reviving of an errour held by certaine old Hereticks as the Nicolaitans e Irenaen l 1 c. 27 Euseb l 3 c 29. Bisilides f Cent c 5 p 77. Helchesaits g Cent 3 c 4 p 98. Priscillanists h Cent 4 c 5 p 403. c. condemned inscripture by the fathers which lived in them times Their errour was that Christians in worshiping of God might outwardly conform theÌ„selvs vnto the practice of such waies means as Idolaters had divised yet so as they did inwardly secretly dislike of the intentió ends which the others had in the observatioÌ„ use of them Our opposites are here manium inania consilium in judgment alike corrupt with theÌ„ For though they daube it over with more artificiall cunning to make their delusion the stronger yet for their principles maine grounds aspis a vipera they are all one and alike as I shall make it good whensoever any of them gives me occasion to reply 3. It is such an act of religion as the paltre petigree of it is only grounded vpon the witt and will of man voyd of all scripture yea indeed all shew therof therfor by learned rightly termed a mocking of God i Luther in Amos c 7 p. 134 grosse superstition k Lavarat in los 22. great rebellion l P. Mart in 1 Sam. 15. wichcraft 4. n ibid 2128. It is so vile a thing as our blessed Martyrs would rather giue their bodies to the fier then doe it witnesse Thomas Reed m Acts Monum pag 2197 his wife and daughter Rafe Allerton o bid 2â—08 Iohn Fetty p ibid 2256. Iohn Moyes q ibid 2217 John Hallingdale r ibid 2222. Joan Wast s ibid 2134. Thomas Whut â—ll t ibid 2029 I fabell Foster u ibid 2030. Iohn Cavill x ibid 2074. Thomas Spicer y ibid 2092. Thomas Haâ—land a ibid 2099. Iohn Rough b ibid 2226. Roger Barnard c ibid 2098 Adam Foster d ibid 2099. Robert Lawson e John Carelesse f ibid 2114. Alice Benden g ibid 2167. Thomas Harding h ibid 1117 William Tims i ibid 2078. mother Semâ—n her Soane k ibid 2234 Angels wife l ibid 2299. many more If any should object but these went not to the Church because of the Masse I answer 1. they refused to goe thither at all 2. many of them shewed their dislike against this Hearinge in particular and suffered for it greevious persecution as the Reader may see in the places quoted 5. By this meanes men breake their vow which they haue vowed vnto God Among other vows vnder the Law the Ievvs had one vvhich they named Cherem * that is of the curse a vvord derived of Charam to wast destroy kill c. and it implied that such a thing vvas seperated and quite set of and so a great sin either to-touch it or put it to any vse aftervvards Such a Vow doe all the faythfull make vvhen leaving Babilon they plant their feete in the pleasant vvaies of Sion Their promise then is not to touch the vncleane thing any more but vtterly to forsake all the orders customes institutions vvaies and vvorship of antichristisme and to practice intirely and onely i ibid 2099. both for matter †See P. Mart Comment in Iudg c 1 v 17. 18. m 1 Cor. 10 14 Esa 2. 18. 20. manner whatsoever the Lord their God commandeth Therfore in going back to make vse againe of any of her constitutions and divised meanes whereby to worship God in this men certainly foresweare themselves and soe are guilty of fearefull perjury before the Lord. 6 It is a worship before Idols and marke it not accidentallie but purposely present before them and such Idols as haue a religious state in the worship And to do this is against the cleare tax of Scripture n Exo 20 5. 1. Cor. 10. 20. Psa 106. 37. And as Pareus o coÌ„ment in Hosâ— 8 p 529. saith is a post a sie from God great Idolatry very scandalous in it selfe ahorible abomination in the Lords sight and the end of it causeth death and wrath eternally Rivetus p còment in Hos c. 4 p. 151. writing of the same thing ads thus Howsoever such worshippers haue their minds voyd of superstition and intend to serue onely the true God yet in truth saith he this they do not but worship and serve the Deuill Ainsworth q Annot. in Exod. 20. 5. Cartwright r Histo Christ lib. 1. pa. 140. say the same 7. In this men cast themselves vpon temptations s P. Mart loc com clas 2 c. 4 p. 209. Aret in Mat. 4 7 p. 155 and provoke the Lord so to wrath as justly he may give them up to satan Antichrist for to blinde them and harden their hearts 8. A tender conscience by it wil be wounded afterwards tanckle inwardly as a thorne in the heele in that it leads men to equivocation dissimulation reservation and in a kinde to a deniall of Christ to condemn themselvs in the things which they approve of Davids heart smote him for a little †See beefore in M. Gres molds cause 9. It gives just cause of offence t Melan. in Evang fest mich p. 552. vnto the brethren weak
interpreted then have not the Ministers of God any more to say for the justification of their standing then the Ministers of Satan I use Pauls phrase * 2. Cor. 11. 15. have to say for theirs Yea moreover hence the base Familists a H. N. his Exhort to his Childr and such giddie-heads who deny all outward calling to particular men and say every one that can preach the Word are Ministers alike Are justified ‡ He that justifies the false claime of a usurper condemnes the partie whose title is right and good in their most vile assertion ☉ facinus horrendum sancti viri But to cleare the Text from the Treat false glosse And by it to prove the truth which we hold I will here lay downe this argument If Paul by sending Proofe 1. Rom. 10 14 15. doth not at all intend unlawfull Ministers Then are not unlawfll Ministers to be heard But the first is true therefore the second The proposition which needeth only to be cleared may bee thus manifested Such as the Apostle intended Rom. 10. ought and may Lawfully preach But Antichristian Ministers neither ought nor may Lawfully preach Ergo the Apostle Rom. 10 meanes not Antichristian Ministers The Major is most evident and cannot be denyed by any that beares the face of a Christian The Minor is cleare and certaine by these Scriptures b Heb. 5 4. Numb 16. 5 and 18 7 2 Chro 26 18 Act. 14 23. ler. 23 21. Besides granted of all both Papists and Protestants To wit that it is great sinne to exercise any spirituall functioÌ„ or Ministerie without a true outward calling Of this judgment were Francis Ribera c Comment in Heb. 5 4. Toletus d In Joh. 10. pag 597. Royardus e Feria Ter Post Pent. Luther f Comment in Gal. c. 1 v. 8. Pareus g Comment in Heb. 5. 4 Piscator h ibid. Ames i Cas Consc l. 4. c. 25. Slater k On Rom. 2. v. 3. Cartwright l Repl. to Whitg p. 54 63. Wilson m Comment on Rom. 10 v. 15. Bilson n Chur Gov. others 2. If we may Lawfully communicate in and with that Ministery which the Apostle speaketh of Rom. 10. 15. then he intends not here any unlawfull Ministerie But the first is true Ergo the later is true also The Proposition cannot be doubted off The Assumption wee prove by our Opposites Confession For they grant it is unlawfull to communicate in and with a false Office 3. If the Holy Ghost doth testifie that by sending Rom. 10. the true and Lawfull Ministers of Christ are intended Then are not false and unlawfull Ministers intended in that place But the first is true Ergo the later is true also The Proposition is grounded on the words of the Text How shall they preach except they be sent As it is written how beautifull are the feet of them that preach the Gospell of Peace and bring glad tytings of good things These words are taken out of Esa 52. 7. where the Prophet according to the interpretation of all Learned men upon the place hath reference to the Ministers of Christ I say to such only whose outward calling whether extraordinarie or ordinarie was Lawfull and true So Cyrillus o Comment in Esa 52. 7. Dionysius p ibid. Areularius q ibid. Wigand r ibid. Hyperius s On the place Bullingerus t ibid. Mollerus u ibid Zwinglius x Marloratus y ibid Gualte a ibid Musculus b ibid Vrsinus c ibid Oecolampadius and others The Assumption needs no proofe except a man would make some question whether it should be day when it is manifested to him that it is not night 4. If unlawfull and false Ministers are not sent from God But from the Devill and Antichrist Then doth not the Apostle in Rom. 10. 15. intend false and unlawfull Ministers But the antecedent is true Ergo also the consequence The Major or antecedent is ground d ibid on these Scriptures * Ier. 14 14 Rev 9 3 and 13 14 15 16 and 18 15 17 2 Thes 2 3 4 2 Chro. 11. 15 Rev. 16. 3. And among other reasons layd downe by Zanchy e Quia non mittuntur ab eo sed a Diabolo Explicat Philip 3. 1 p. 176 Tom. 4. wherefore unlawfull Ministers â—hâ—uld be avoyded he gives this for one Because God sends them not but the Divell So Cartwright ‡ f Repl to Whitg p. 88 204. speaking of the Hierarchy vvhich comprehends all false Offices in the Kingdome of the Beast sayth it came out of the Bottomlesse pitt of hell and from the Devill Perkins g Expos Serm mount Mat 7 p. 239 vol. 2. Pareus h Comment in Mat. 24. 23. Musculus i Comment in Mat. 7. Latton k Syons Plea the Authors of the Admonitions to the Parliament l Admon 1. and others say so too The Assumption is as manifest For durst any man affirme that Ministers not sent from God but from Satan and Antichrist are here meant by the Apostle 5. Such have a promise of Gods gracious presence with them and of his blessing on their labours and Ministerie who are said Rom. 10. 15. to be sent But unlawfull Ministers have no such promise of Gods presence with them nor of his blessing on their labour and Ministerie Therefore by sending Rom. 10. the Apostle intendeth not unlawfull Ministers He that should denye this argument would shew more spight then wit For both paâ—ts are as cleare as the Sunne at noon-day For the other part of the reason there can be no exception against it For seeing this place which is the foundation of their cause is very Sand the whole building like a tottering wall must needs fall to the ground 2. For his saying He hath before shewed that it is Lawfull to heare him that hath no Lawfull calling I answer I cannot finde this proved any where in his Booke For I professe in the word of truth I see little difference betweene his grounds for hearing in false Churches and the Nicolaitants reasoning for eating in idol-Temples For thus they would plead m Euseb lib 3 cap. 29 Ireuaen lib 1. c. 25 Meats and Drinkes are the good Creatures of God and may be used in a civill way Lawfully Now we receive them no otherwise whatsoever ends and respects others have Convenient rebus nomina saepe suis What is the Treat plea but the same Hearing is a naturall action And although he heares false Ministers yet is not his private meaning to honour the state of the Office as the rest doe Thus Chius ad Coum their Doctrines are alike But doth not this in the meane time shew a desperate cause which hath not any authenticall records of the Holie Ghost Vnder the shadow whereof it can find any shelter to shrowd it selfe What in the whole Booke of
presume above that which is written Surely if men may take such boldnes in expounding of the Scriptures the grossest Idolater may excuse himselfe easily 3. I grant that to heare is some time taken for beleeving approving following c But what of this Will it therefore follow that Christ in Ioh. 10 5. doth not speake of the outward hearing of strangers I may safely protest his proofe here is onely his bare opinion ‡ And so it is all along the booke And he argues ex non concessis From that which is not granted I thinke no wise man will engage himselfe to defend the conclusion which cannot be defended * Ne conare quid fieri non potest 4. Where he saith the strangers of whom Christ speaketh were of the true Church and of Israell Jf his meaning be that Christ here hath respect only to them he is greatly deceived For he intendeth all strangers which in the sence of the Scriptures either then were or afterwards should come into the world whether of the true Church of Israel or not It hath hitherto been a ruled case among divines not to distinguish where the Word makes no distinction But the Treat keeps seldome this Canon For as Lizards who out of the open field doe runne into Bushes So he leaves the plaine Text and literall sence of the Scriptures And turning their necks cleane about * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation makes them speake what he pleaseth And by this meanes neither dealeth with the Objectson nor cause of the Lord as is meet * I heare that some say that these later workes of the Treat are farre better then the first Now these say so because they lead to loose walking and therefore they like them the better For otherwise they are much worse Vnles to prove a thing soundly by the Word of God is not so good as a bare and bold affirmation 5. Jt is a question whether the Godly in the Iewish Church having by hearing discovered the Scribes Pharises to be strangers that is false Prophess mought afterward heare them againe The Treat a See his justificat separat pag. 434. was once of the mind that they might not and gave some reasons for it b To be lightly moved in Religion is Childish weakenes sayth he divine Mor. Observ p. 44. It had been a happy thing for the Church of God if he had not shewed such a Childish weakenes But howsoever the case is not easily to be determined considering the state of that Church time Yet this is cleare to all men of sound judgment that in the Churches now under the Gospell false Prophets may not bee suffered But after due and orderly conviction beeing found so and abstinate they are to be rejected and so no outward hearing of them any more Of this judgment Camerius c Comm. in Apoc. c. 3. Borrhaeus d In Apoc. c. 3. Tossanus e In Mat. c. 7. Oecolampadius f In Mat. c. 7. and others Lastly by his answere all false Prophets may bee heard For if nothing make a false Prophet but as hee sayth unsound Doctrine And Christ doth not forbid the outward hearing of such Then what I said followes necessarilie Now if this were true Lord in what a miserable case were Gods people But it is neither so nor so For the Scriptures shew the contrarie besides he contradicts here himselfe and is so variable and unsetled in that thing As it may be said of him as it was said ‡ Melanch in Cron. of Severus Omnia fuit nihil fuit Hee turneth every way and cannot passe any way He anglieth in all waters and yet catcheth nothing he hath spent all his oyle in making a salve for the foule sore Antichristian Preists and yet to say as the truth is hath left them in a worse cause * For they need not by his writing leave their unblessed standing For so they only preach the truths of the Gospell They sinne not And then what need is there to lay downe their false Office then he found them SECT 12. THe 12. Objection followes thus The Scriptures of the Old and New Testament warne Gods people of false Prophets vvhich the Ministers of that Church are having an unlawfull calling To this he thus replies Treat 1. They warn not to hearken to them nor to beleeve them But to try them which without hearing them cannot be done Not that all false Prophet are to be heard by all that they might try them For that were to tempt God But now I answer * Not as Apollo answered the Iewes by the Scriptures Act. 18. ult for so he could not seeing hee writes against them the Scriptures cited which speake of Prophets in the true Church which were to be heard till they were orderly repressed or at least plainly discovered by their Doctrine heard to be such Answ The souldiers which served Marcus Antonius fell unawares on an Herbe * Appian de Bell. Parth. the vvhich greatly distempered their heads To say vvhat my mind gives me it vvas an unhappie thing that ever the Treat found out this Wild gourd for it much weakned his large abilities and caused him in this point to be no more like the man that he was when he was against it Then an apple is like a nut ‡ We cannot apply the saying in the Greeke Proverbe to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our later thoughts be wiser then our first For here he rather striveth then teacheth As Ierom. confesseth of himselfe beeing reproved by some for writing some thing against lovinian as the Treat doth against us by way of contention rather then of Doctrine Hierom in Apolog. ad PammachiuÌ„ pro libris adversus Iovinian Some thing he would say here but to professe my owne ignorance I doe not understand him For 1. he peremptorilie denies the whole Objection and so conquently affirmes that all False Prophets may be heard yet presently with the same breath he unsayes what hee had sayd before And sayes all false Prophets are not to be he heard by all And within 4 lines after le ts both sayings fall againe and sayth false Prophets beeing discovered so to be are not to bee heard This is so deepe and inextricable a riddle for me to unfould that I must confesse my selfe here Davus not Oedipus And therefore will leave it for what it is and come to the defence of our Aâ—gument 1. * 1 Cor. 6 15. Howsoever the Treat in the point of hearing of false Prophets is off and on so that no bodie by his words can well tell what
when it is with Puritie Holines p Zach. 8 19. Rom. 15. 4 Heb. 12. 14. Chrysost Hom. 30. in Heb. 12 Tom. 3 p. 64. nihil laeden pietatem according to pietie in the Lord. If peace should be made as the Treat here would have it with Antichrist and his adherents that is to worship God in with and by their false Church and Ministerie it would be like the peace with Antonie q Cicer. Philipp 12. and his Mates that is not a peace but an agreement of slaverie to them Yea truely of great impiety Wherefore as Agamemnon in a Greeke Poet r Eurip Iphigen in aulid did answer his Brother of whom he was requested to shew himself a brother in giving his coÌ„sent to a wicked act So doe J answer the Treat my Brother who would have me to joyne with others in the fellowship of false Chùrches Ministers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 My witts with thee J would retain But mad to be I doe not mean a Melancth in Rom. 14. 3. For this place 1 Cor. 10 32. which speaketh of the preventing of scandals It is as fitly brought as if a man defending adulterie should bring for it the words of the 7. Commaundement Thou shalt not committ adulterie For what is more directly against the thing he pleads for then it if we consider the many offences which are caused by it And that the Reader may see how forceably the place is to overthrow his owne cause I will speake here little touching offences The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greeke hath the signification * of breaking a Rule Order or institution In Hebrew it is named Micesol of halting or causing another to tripp or fall by something cast in his way The Chaldee Takul and Sireak Cheshela is of the like derivation In the Arabian tongne the word is Shuch so named of unsetling another In propriety of speach it signifies the crooked peece in a trap to which the bayt is tyed at which a Mouse Rat Wolfe or any other vermine biting the trapp falls down catcheth the beast According to Tertullian a scandall is Example of a thing not good but evill leading or emboldening unto sinne Or thus it may be It is a Word or deed either evill in it selfe or in appearance giving occasion of falling to others b Daven Quaest 7. p. 40. Aquin. 2. Qu 43. Againe Touching offences they are given 10. wayes 1. When false Worship is practised c Eze. 23 33. Pelarg Quaest Evang. in Mat. 18. p. 205. polan. Syntag Theol. l. 6 c. 3. p. 339. 2. Bad counsell given d Mat. 23 22. Hunnius in Mat. c. 18. p. 606. Melancth in Evang. fest 5. Mich. p. 552. 3. Weake Christians caused to goe a stray e Willet on Rom. 14. Quaest 3. p. 641. 4. The stronger greeved f Eckius Hom. fest Mich. p. 700. Tom. 5. 5. Evill men hardened in sinne g Zanch prae 3 p. 539. Aret in Mat 18 p 643 6. New opinions broached h Pareus in Rom 14 v. 13 p 173. 7. The Gospell caused to be evill spoken off i Eze 36 Cent 1 l 2 c. 4 p 448 8. Our duties neglected to the Brethren k Ames de Consc l. 5 c. 11 p 286 287 Chrisost in 2 Dom advent p 309. ToÌ„ 6 9. Ill Example shewed l August cont Adimant c. 14 fol. 136 6 10. Consent or approbation given to unlawfull things m Perkins on 1 Mat 5 p. 58 ToÌ„ 3 The hearing stood for causeth scandals in everie one of these particulars For it breaketh the Holie Order n See Par Rivet Calvin Mercer Comment in Hos 5 10 which the Lord hath set and setled in his house makes way unto down-right halting between Christ Antichrist drawes many aside from their former carefull walking And sooke as wheÌ„ a man sets up baits a trap we say now woe to rats mice woe to Foxes Wolves the baggage vermine So when this scandalous snare was first laid men might have said woe woe woe considering how many would be ensnared catched destroyed and killed thereby Againe what is it but a will-worship a pernitious most hurtfull advice a readie way to perswade weake ones o Daven Quaest 7 p 40. to thinke that the false Church is not so bad but that they may goe back unto it Hence are many righteous hearts made sad Idolaters countenanced made beleeve that such as come to their worship doe like their way well enoughâ— in their hearts but for some by respects differ a litle from them For the practice it selfe it is that which Paul never planted p Chrisost de in comp nat Dei HoÌ„ 3. nor Apollo watered nor God increased Of it I cannot say as one said in Sophocles q Soph. Anti. It is no Child of two dayes or yeares birth but hath been no man knoweth how long since For if we looke beyond the Treat there wil be found no footsteps of it either in the ExaÌ„ple of former churches or among the Orders rules commaundements of our Saviour Iesus Christ his Apostles or in any learned mans writing either ancient or moderne So that I may say of it as one r Leo Epist 97 c. 3 said How are thâ—se new devises brought in that our forefathers never knew To be short our Profession for it lies under contempt reproach witnes Mr. Pagets s Arrow ag Broâ— p. 59. passage in his booke against us where he scoffingly writes that the Treat first book being his Iustification of separation sick of Iehorams incurable desease the guttes of it fall one day by day yea he openly plucks out some of the bowels thereof with his owne hands Againe what watch can the Saints keepe each over other when some are in the true Church other at the same time in the Sinagogues of Antichrist Finally seeing we have not one Example for it in all the Scriptures we may wel say it is a bad Example and he that alloweth of it allowes that which the Lord never allowed For the rest in his writing seeing it concerneth not the point in hand I will not therefore meddle with it But for the present will here conclude desiring the Lord to shew mercie to such as have offended in this hearing of false Ministers with the right hand of his power to rayse them out of this pit and to keep the feet of his saints from falling into this or the like snare FINIS