A stay against straying. Or An answer to a treatise intituled: The lavvfulnes of hearing the ministers of the Church of England. By John Robinson. Wherein is proved the contrarie, viz: The unlawfulnes of hearing the ministers of all false Churches. By John Canne.

To all such as desire to receive and follovv the truth in Love, and vvith holines; The feeling assurance of life and peace, be vvished in Iesus Christ.

Men Fathers and Brethren:

WHAT the Lord saith, touching the revealing of the Man of sinne,* 1.1 and the consuming of him by the brightnes of Christs comming: We may see (blessed be God for it) now accomplished in a great measure. For whereas in times past, many of the Professors, have used both their tongues and pennes, to plead for their Parish-Churches, Ministerie and Worshipp; They now (beeing of sounder mindes, and better informed) let those things fall: Insomuch, as there are few (if any) except Formalists and Familists (virtutem qui verba putant, ut lucum ligna, as Horace speaketh) and men of corrupt minds, vvho suppose that gaine is god∣lines; That will appeare in the defence thereof. So that in likely∣hood, for the time to come, there wilbe little use, for any man, to write any more, against that Church-state, Minister ie, Worship & Government, seeing the falsnes thereof, is now seene and acknow∣ledged, of the honester and better sort every where.

Notwithstanding as Pharoah used sundry meanes, to stay Israell still in Egypt, after he saw them desirous to depart▪ So doth Satan labour what hee can, to hold Gods people in spirituall thraldome, after he perceives they are willing to obey Gods call, and come out of it.

And that he may bring to passe what he desireth, hee useth most effectuall delusions & deep deceits: Well knowing that the snares which he laid in our forefathers blind and ignorant dayes, are now out of date, and will not serve the turne, to beguile many people withall; But he must more transforme himselfe into an Angell of Light; I say, use more artificiall and craftie devises, then for∣merly he hath done.

It is said of Praxiteles* 1.2 the Painter, that hee made the sillie people worship the Image of his strumper, under the title and pre∣tence of Venus. Now sure I am, in those dayes, there are some, who under the name of Gods vvorship, doe cause many people to worship Satan and Antichrist; And that men may the easier and sooner be perswaded to it; they set forth their lies and vanities in as plausible & faire away as can be.

What man would seeme to deale so plainly as a Iugter: Hee will strike up his sleeves and make bare his armes, and open his hands and fingers, and lay all things before thee, and bid thee behold, and thou wouldst thinke him to be a man of a faire carriage, and not imagine thou couldst possiblie be deceived; And yet indeed, his whole skill and seeking, is nothing else but to deceive, and the more simplie and plainly he would seeme to deale, the sooner and easier he doth beguile thee. For thou shalt thinke thou seest all, and seest nothing; Feelest it senceablie with thy fingers, holdest it fast, canst not loose it, and yet shall open thy hand and finde nothing.

The passages of some men, in points of Religion, are carried much after such a sort: For one would thinke, to heare the smooth∣nes of their tale, and what integritie and plainnes they doe pro∣fesse; That it is all Gospell they speake, and that their cause, is cleare, and nothing is to be said to the contrarie: Notwithstanding when another comes forth, and replies against them, rips up their tale, weighs their reasons, discloseth the errour and weaknes of their pleading. Men wonder at their owne simplicitie and igno∣rance, and that ever they should be so fond as to beleeve them. But seeing I am now to deale only in the point of hearing of false Ministers: I will not therefore step out of the beaten way to take in any by-discourse; Only I thinke good to certifie, that I mar∣vaile, that such men who walke not as we doe in Church-way, but thinke us to censorious and over just: Why they doe not publickly answer our grounds and arguments published to the world, and so prove their nevv Principles in as faire and open a way; that either

we may come to them, finding them to walke more agreeable to the Scriptures, or shew our reasons to the contrarie.

For the matter here in controuersie: That the Reader may pro∣fit the more by it, there are 5 things, which J desire him to doe. 1. When thou settest thy selfe to read, set thy selfe as in Gods presence, looke on with a single and impartiall eye; weigh the arguments well on both sides, not by shewes and shifts, but by the just Ballance of the incorruptible and unchangable Word of God; In judging, judge I beseech thee righteous judgment; and let the truth be deare to thy soule; and doe not side with any side, because thy minde gives thee, it leadeth most to ease, credit, profit plea∣sure, or such wordly respects, but to that which most tendeth to the glorie of Gods great name, the purity of religion, and to the most comfort and peace of thy own conscience.

2. I would have thee to live by thy owne faith, and not build upon anothers fancie, it is a great fault in some, in that they see nothing, but by other mens eyes. What this man, or such a man holdeth, that is their beleife; And besides this, they can give no more reason for what they hold, then the Parrat of her speaking. I need not goe farre for proofe; The point in controversie cleares it sufficient∣ly. For as one‡ 1.3 well saith: That which a credible person telleth, is easilie thought credible by such as are well perswaded of him. What hath drawn many unto this practice of Hearing unlawfull Mini∣sters? But taking the thing upon trust, without due triall and exa∣mination. Sure I am, had men measured it by the Goulden Read of the Scriptures, they would soon have perceived, that it was never set apart by Gods appointment, for the spirituall building.

3. Be not wise in thy ovvne eyes. But rather deny thy selfe in thy own judgment, vvill, affection, reason, &c. And be contented to bee guided by the alone Word 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 Pha∣roahs•• 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.* 1.4 Whereas the Civil Lavv saith, it is uncivil for any man not ha∣ving 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 shalbe 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 ad∣vantage, as hereby they seeke to bring the whole under reproofe and condemnation. Of this shalbe 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 pro∣fesse 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 er∣rour; 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 er∣rour, 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 learned∣ly & 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 Mi∣nisters; 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,* 1.5 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‡ 1.6; 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 Pro∣phets

shew it me out of the Psalmes, read it out of the Law or Gospell. For without this mens judgments have no credit.* 1.7

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 decli∣ned 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 ad∣versaries 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 cōtend 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 o•• the Lord; So J purpose very speedi∣ly 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 & re∣proached for their idle & giddle courses* 1.8 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 bit∣ternes & cursed taires, planted & sowed by the Envious man, in the un∣sanctified 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 pur∣pose 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.

Notes

• * 1.1

  2 Thes. 2, 8.
• * 1.2

  Clemen: Alex ••in protrept.
• ‡ 1.3

  Galen: Clas. 2. lib. de cuiusq: a∣nimi pec∣cat▪ notitia at que me∣dela.
• * 1.4

  Civile dig. 4. de legib. Se∣natus{que} consult:
• * 1.5

  It hath beē objec∣ted 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 af∣ter his death: doe not all mē know, that in points of differē∣ces, we haue re∣spect to the matter it self, & no to any per∣son on ei∣ther side holding the same▪
• ‡ 1.6

  Not soe farr as to pen, Inke & paper, to answer in a faire & honest way.
• * 1.7

  Ego vo∣cem pasto∣ris requiro, lege haec mihi de Prophetis, lege de psalmo; re∣cita de le∣ge; recita de Evan∣gelio; re∣cita de Apostolo. August. de Pastorib. cap. 14.
• * 1.8

  Of cer∣taine tur∣bulent spi∣rits it is said: Illis quieta movere magna merces videbatur. Salust. They thought the very disturbāce of things quietly established an hyre sufficiently to set them on worke.