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.

SECT. 3.

THe Treatiser for this opposities, hath framed 16: objecti∣ons: the which (as himselfe saith* 1.1 he hath either heard from others, or could conceiue of himselfe, ooulerably against the practice by him propounded. The first is laid downe thus:

No man may submit his conscience to be wrought vpon,* 1.2 by an un∣lawfull and antichristian ministery: neither hath God promised, or doth afford† 1.3 any blessing upon it, neither can any have the sanctified vse thereof.

His answere hereto is this. The office of the ministery workes not vpon the conscience of the hearer properly: the office gives onely power and charge to the Teacher, to teach in such aplace: it resides in the person of the officer alone, the communion lawful or unlawfull which any hath with it, is in regard of the lawfull or unlawfull re∣lation and vnion foregoing between the persons, and not in any wor∣king of the office vpon the conscience of any: God may and doth blesse the truths taught fauls ministers.

Answ. It was Heiromsk 1.4 censure of Pauls Epistles, that when hee read them He thought he heard not words but Thunder. This cannot be well applied to his reply here. For should I speake my conscience, it is a meere Phrasiologie, words without weight of reason.

1. He denies our first assertion: But how cleares he it to the contrarie? As is his ground, so are his proofes: Only bare saying: Sit pro ratione voluntas.

That the Office of the Minister, workes upon the Hearers con∣science; It is certaine, and not to be denyed, without losse of credit, both to the person and cause of the denyer in the eye of all reasonable men:l 1.5 For this is evident by the Scriptures, whether we respect an Office true or false.* 1.6

Againe, if it be considered, what we meane by the Office working upon the conscience; Common reason will prove it too: Our mea∣ning is, that the state or povver by which he administers, is herein submitted too. As Magistrates are obeyed in civill Justice, be∣cause of their calling, and were it not for it, men could not for conscience sake receive their administrations: So the conscience of a Hearer is brought in subjection to the ordinance of Hearing, even for the Office sake of him that teacheth; We intend here Ministeriall teaching.

It is most certaine (saith onem 1.7) Satan ruleth in the consciences of men, not only by false doctrine, but also by his false power and ordinances; His Kingdome of darknes not only consisteth in the lies and false doctrine, and worship which he hath coyned, but also in the false and Antichristian Ordinances, which he hath invented for the ruling of his Idolatrous denne: And therefore the Children and Saints of God ought to avoyd both the one and the other. So hee.

2. It is not true, that the Office only gives power and charge to the Teacher to teach in such or such a Church-state. For properly it respects not that at all, but rather the Office of the person gives him power to preach, pray, administer the Sacra∣ments, &c. according to their Order and Canons. He that that hath not a Church-state to preach in, yet beeing ordained Preist, hath power by his Office to doe the worke of a Preist any where. And so much the Treat.n 1.8 in another Booke ac∣knowledgeth: The Office is the very state and function con∣ferred upon a man by his calling, from which Office ariseth imme∣diate * 1.9 power, and charge to administer, and to performe the works of that Office: In the performance of which workes the Office is executed &. power used.

And whereas he mentioneth here, the truths they teach: J grant these are from God, but the Office which gives them power and charge to speake them, is from Antichrist: And a speciall Character or Marke (as the Learnedo 1.10 write) of the Beast. Thus said Iohn Chaydon,p 1.11 a Martyr of Christ: The Bishops license to preach the Word of God, is the true Character of the

Beast, that is of Antichrist. The like Mr. Baleq 1.12, and others.

3. Whereas he saith, the false Office resides in the person of the Officer alone; Here I might take that exception of the Lawr 1.13 against him. They who wander against the credis of their owne Testimonies, are not to be heard. Against this, we have his owne testimony; For thus he saiths 1.14 those that pertake in the worke of preaching of one, sent by the Bishops, doe pertake in what lyeth in them in the authority of the sender. And this is so in∣deed. The sinfull Office of the Teacher, becomes his sinne, who practiseth will-worship with him: For hereby hee enwraps himselfe into the guilt of the Office; And this thing by an∣other is so clearely provedt 1.15, 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 bee∣ing Iudges) then to say, God may and doth blesse the truths taught by false Ministers: A posse ad esse n••n valet consequen∣tia. To reason thus, is both against Logick and Divinitie. To dispute (saith King Iamesu 1.16) what God may doe, is blasphe∣my, but quid vult Deus, that divines may Lawfully, and doe ordi∣narily 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 hex 1.17, meaning by any ordinary promise) their labour, who are not lawfully called to the Ministery.

The injunctiony 1.18 of Q. Elizabeth, set forth by publick au∣thority, is much to this purpose. Workes devised by mans fancie, (so is every unlawfull Ministerie, and condemned as Cart∣wright z 1.19 saith in the second commandement) have not only no promise of reward for doing of them, but contrariwise great threat∣nings & maledictions of God.

The Treatisera 1.20 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 ar∣gument 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.* 1.21

Againe, there is no duty charged upon us,* 1.22 but there is a blessing promised,* 1.23 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 Idollb 1.24, and God require his people to come out thencec 1.25, threaten to destroy itd 1.26, and will doe it, and promise his presence unto the true Churche 1.27: Then is he not pre∣sent * 1.28 in the false: But the first is true, therefore the se∣cond.

Here I might name sundry learned Men, who give witnes to this thing. Christ (saith Raynoldsf 1.29 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 1.30 cannot exspect Gods blessing on their labour. Do∣ctor 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* 1.31 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,* 1.32 that they should preach the Law of God in the Si∣nagogues 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 defec∣tive: but that such who have taken on a false office, are to be heard th••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 I••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 destructiō: 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.

Notes

• * 1.1

  Pag. 13.
• * 1.2

  Object. 1.
• † 1.3

  These vvords in a different letter, are the Treat. ovvne, and vve dis∣claime them.
• k 1.4

  Paulum quoties∣cunque le∣go videor mihi non verba au∣dire, sed tonitrua: cont. Iovi∣nian.
• l 1.5

  Exo. 28.
• * 1.6

  Ephes. 4, 11. 2 Thes. 2, Rev. 9.
• m 1.7

  Mr. Peitry of the Mini∣stery of the Church of England: Pag. 37. 38.
• n 1.8

  Manu∣mis. to a Manu∣duct, p. 70.
• * 1.9

  Note this.
• o 1.10

  Mr. Sy∣mon on the Rev. pag. 120.
• p 1.11

  Acts and Monu∣ments, E∣dict. 5. pag. 588.
• q 1.12

  On Re∣vel chap. 14. 9.
• r 1.13

  In testi∣mon. dig: de testibus
• s 1.14

  Manu∣miss. to a manuduct. pag. 5.
• t 1.15

  Treatise of the Mi∣nistery of the church of Englād, by Fran: Iohnson. Pag. 5, 6, 7, &c.
• u 1.16

  A speech in Parlia∣ment, an∣no 1609.
• x 1.17

  Cōment. in Galat. cap. 1. pag. 42.
• y 1.18

  Injunc∣tion 3.
• z 1.19

  Christ. Cate••h. of R••lig. chap. 16. Pag. 98
• a 1.20

  Iustifi∣cat. of Se∣par. pag. 79.
• * 1.21

  Ier. 23, 21, 22.
• * 1.22

  Ex. 20, 24
• * 1.23

  Psa. 134, 3 & 147, 13.
• b 1.24

  Exo. 20. 45.
• c 1.25

  Rev. 18, 4.
• d 1.26

  Rev. 20. 8, 9.
• e 1.27

  Mat. 18. 20.
• * 1.28

  We mean such a pre∣sence of God, as by his Word we can be sure of it.
• f 1.29

  De Rom. Eccles. idolat. l. 2. c. 1. pag. 99.
• g 1.30

  Dr. Sla∣ter on Rom. 1. Pag. 8.
• * 1.31

  We in∣tend Mi∣nisteriall teaching. a Chap. 23 2.
• * 1.32

  Adeo vo∣cati at que constituti su••t vt legem Mo∣sis in Sy∣nagogis populo praelegant cumque ad 〈◊〉〈◊〉 ob∣servatio∣nem ex∣h••••tentur. Analis. in Mat. 23, v. 2.