Thus it is The word preched by false Ministers is not that word unto which God hath promised a blèssing of increase Or it is not the ordinary way and meanes which the Scriptures speakes of to begit men to the faith Had he so alleadged it he might well have held his tongue and not talke so vainly as he doth of Gods Word if Mr. Canne shall preach it And none of Gods Word if another doe preach the same For our difference is not about the Word simply as it stands in sillables and letters But rather in respects the time and place preached in and the persons preached by and to That is as the one beeing an ordinance of Christ the other of Antichrist As the one that is the word preached in a lawfull office beeing like Mount Gerizim under the blessing The other like Mount Ebol under the curse I will expresse this paticular more fully in this manner put the case a Companie of Rebels going apart should take with them the Statute-booke of the Realme and set up among them one or more to administer civil justice according the contents thereoâ— now though no man can denie but this is the Kings Law which they have yet as they administer it so it is not his Law or more plainly that is not his Law which they administer neither may any good subject in such a case receive any administration at their hands The holy Vessels in Babilon were the Lords still yet the Israelites there might not make any religious use of them So in spirituall Babilon the Bible there is Gods Booke Neverthelesse the Godly are forbidden to goe thether to heare it either read or taught to them We finde under the Law a difference between the Creatures some are said to be clean others not But how comes this Not of themselves for so nothing is evill or uncleane for all Gods Workes were created good a Gen. 1. ult But in respect of the use forbidden So thouching Gods Word preached in one respect it is pure in another not How â—o Not but the Word in itselfe is still good and true The difference is because of Gods Commaundement he having as flatly forbidden the use of it taught or heard in false Churches as he did some beasts under the Law b I would haue the Pist to tell me what contradiction absurditie or blasphemy it is to say though Circumcision in itself were of God yet as it was used in the false Church under the Kings of Israel It was none of Gods ordinance If was Gods ordinance if a true Minister in Gods Church administred it But if a Priest of Ieroboams making did administer the same It was none of Gods Ordinance I wish therefore the Reader to note in what respect we place our difference between the Word preached in a true Church and in a false Church We say in the one that is in the true Church it is cleane In the other we say it is not Neverthelesse if it be considered as God is the authour of the whole Scripture And as it containes words and sentences so we say it is all cleane and good The reason then why we say their preaching is uncleane is in the same respect that some creatures were uncleane under the Law Namely in respect of the use forbidden As the tree of knowledge of good and evill hurt not of itselfe I mean the fruit but the transgression after the commaundement the thing in itselfe good but the use forbidden So Gods Word in false Churches as that fruit in itselfe is good but the use there prohibited And because the Publish takes it so ill that any difference should be put between the same word preached in Bethel and Babilon I will to appease him adde one word more As a false and forged Constitution makes a Church a reall and substanciall Idoll So all that comes from it is touched with the Idolatry of that Constitution This is a ruled opinion of many Divines the State makes all the publick actions to be formally good or evill For as the Temple c Matt. 23 17 19. sanctifieth the gould the Altar the offrings So the ordinances of the Church under the Gospell are sanctified to us That is as Bucer d In Mat 23 v. 17. truely speaketh in the use of them made lawfull to us in that they have their Ryse from a true and right Power Seeing then the Church in Question wants a right Constitution it must follow that all spirituall actions done in it whether prayer preaching Sacraments Censures as they are there done are none of Gods ordinances though true it is in themselves they are of God Yet I say as the Word is there preached the Sacraments there administred c. So they are not his I say not his though in outward performances they are practised as in true Churches But of this more in another place e Jn defence of Object 15. Another thing for which he blames his Opposites is their misapplying the Example of Nadab and Abihu I will here set downe their words as he reports them and his answer thereunto It was true incense which Nadab and Abihu tooke to offer up to the Lord but because they tooke strange fire and not the fire which was from the Altar as the Lord had appointed therefore the Lord sent a fire to destroy them So say they it is the true Word of God which is preached in England but because they preach the same by an unlawfull office therefore the Lord abhorres it A stranger collection I thinke can hardly be heard for here strange fire is opposed to an unlawfull outward calling which nothing can be more absurd for Nadab and Abihu had a true outward calling to Offer they were the sonnes of Aaron saith the text therefore if any thing hence might be concluded in just proportion it must be to the Doctrine taught and not in the least to the calling So that we may from thence gather thus much that if a Minister in regard of his outward calling true shall teach any thing that is not from the Lord they are to expect Gods judgement for the same and more cannot hence be collected What Origen f Non est periculum ut eis subvertuntuÌ„ ullus fidelium lib. 1 cont Cels said of Celsus workes may fitly be applyed to this mans writings There is no daunger least any faithfull man should be subverted by them For he talketh and not reasoneth To answer But are you in earnest speake out aloud Can no more be concluded What will a little more be aliena are beyond the marke So you say But a stranger collection I thinke can hardly be heard Dicclare Teren. in And. For I dare say you are alone ✴ Solus sapit here in your opinion Learned men generally give a moreâ—large exposition of the place The scope of that text we are taught by an English Bishop Babington in his Notes on that place We may
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
quidem colâ—bant paâ—â—um sed â—liâ—i quam loco quem â—legerat Iunius Annâ—t in 1 King 12. v. 4. the sacrifices which they there offered were according to the law p 1. 50 their intention and meaning good q Lavaterus in Iosh c. 22. â—om 59. p. 70 and the reason why they made choyse of them was out of deuotion and for imitation sake of the Patriarchs r Alâ—â—ed praeâ— 2. p. 370. cognit â—â—eol quasi caelo propriora s Brentius Comment in Amo 7. p 42 Oâ—â—â—â—mp in Hos 4. 13. as beeing neerer to Heauen and the like Now if it were a fault in them to cary the oblations vnder the law to a place howbeit somtimes lawfull and where their godlie ancestors had before trulie worshipped because they had no commaundement so to doe Then certainlie more in fault are those which with the worship of the Gosple goe where it was neuer lawfull publicklie to serue God and where their forefathers neuer to this day rightlie served him I meane to an idol-Church and there offer vp spirituall sacrifices in by and with an idol-ministerie I say there beeing in the word of God no one precept for it If the Pistler can shew vs what coulorably can be sayd for the iustification of this latter which the old idolatrous Iewes could not say as wel or rather better in the defence of the former Et eris mihi magnus Apollo In conclusion I shall desire every christian heart vnto whome the Lord hath given wisdome to consider seriously of these things If the Prophet only for his ciuil eating in a place prohibited felt so sore and greevious a punishment ah what iudgements then may all such iustlie exspect who dare eat spirituallie any where against the expresse commaundement of God Was the Lord so zealous For the ordinances of the old law to haue his people obserue as the substance so euerie circumstance whether it respected the place the person the time or any other rite and shall we thinke that now he cares not whether men be precise strict in dooing all the particulars belonging to the worship of the new Testament Ought we not to beleeue that as God hath commaunded vs to worshipp him that is to heare his word receive the sacraments to vse other his ordinances so he hath also called and separated vnto himself a Church a communion of saints and holie ones in and amongst whome those holy things are to be vsed And that we are to looke in what fellowship and communion we receive the holie thinges of God as what the thinges are we doe receive In a word ought we not to be perswaded that as the legal sacrifices out of the Tabernacle or Temple within whose circle they were prescribed by the mouth of God were vnlawfullie offered so all the ordinances and exercises of the Church vnder the Gospel don out of a true constituted Church are altogether and euerie way sinfull Vnto the place which the Lord your God shall chuse out of all your tribes Deu. 12. 5. 6. 7. 8. to put his Name there euen vnto his habitation shall ye seeke and thither thou shalt come And thither ye shall bring your burnt-offrings and your sacrifices and your tithes and heaue offrings of your hand and your vowes and your free-will offerings and the firstlings of your heards and of your flockes And there shall ye eate before the Lord your God and ye shall reioyce in all that you put your hand vnto ye and your housholds wherein the Lord thy God hath blessed thee Ye shall not doe euery man whatsoever is right in his owne eyes But seeing the Epistâ—ler hath something to say we will now giue him audiâ—nce the summe of his long discourse is this A Church may be said to be false in diverse respects as first in respect of outward order when the same is not gathered according to the rule of Christ. 2. In respect of faith and doctrine To the latter we will not counsell any man to goe but onelie the other Howbeit he confesseth this laâ—ter false Antichrictian Answ Eu ipides 1 Pantheus in the poet * thought he saw two sunnes in the firmament when there was indeed but one it was the distraction in his head that made him so to thinke I will not say that the Pist when he wrote this was in such a distemperature But this I am sure of their conceptions are both alike For where I pray you doe yoâ— read in the scriptures of two kindes of Antichristian Churches speake out man shewe vs the place the Chapter the verse ingenious dealing requires it As for your bare saying it is farre from proofe To affirme or denie according to Aristotle a Propter nostrurm affirmare vel negare nihil in re sequitur De â—nterp lib. 1. c. 6 is of no consequence That some false Churches in some thinges may be lesse corrupt then others this is possible Notwithstanding if we consider in what respect they are both false that is the ground cause of their Antichristisme or falsenes heere we shall see no difference at all Noe two respects as the vnaduised man affirmeth For example one harlott may committ more whoredome then another notwithstanding as they are harlots both so it is of one and the same caâ—se namelie Fornication The like may be spoken of other thinges whether Animals vigetals minerals howsoeuer in goodnesse or badnes they may differ I meane as it respects degree e Lib â— de prop necess c. 8 measure quantitie c. yet in the Genus or kind they are one and no otherwise to be considered To this purpose writes Aâ—uinas b Aquinas 1 Sent. dist 9 Scotus c Super predicabiliâ— Quaâ—t 18 Porphirius d Cap. 2. Sect. 32. Zarabel Keckerman f Systemat Log. l. â— c. 3. and others Besides if that be true in the Philosopher g Opposita sunt sinul in natura Arist Tropic l. 6 â—â—num est cutus contrarium est mâ—lum Râ—ctor l. â— opposite thinges in nature are alike Againe this is good whose contrarie is euil it must needs follow vnlesse the Pist be a false Teacher that as some Churches are visiblie true in respect of faith and order so others may be true too hauing onlie outwardâ— order albeit the members thereof haue no faith at all The which astertion is not to be answered but abhorred 2. The ten Tribes which departed from the Lord from his Temple sacrifices Preists alter and other holie signes of his presence at Ierusalem from that time and still after were not Gods Church and people so the scriptures shew Hos 2 2 2 Chro 15. 3. Ier 3. 8 Hos 13. 1. Amo 9. 7. This beeing soe I would gladlie know of the Pist in which of his two respects they were a false Church I take it he will say the latter not only in respect of outward order but likewise in
his comming out from among them The vilenesse of which thing I leave to the Readers censure 4 By the Treat assertion all usurpers of civill Offices can justifie themselves easily For although they are inrtuders and Tratours Yet seeing their administrations are so and so No Rebellious Act is performed I could note here many more such absurdities inconsequences tualoga in theologa as they cal them but enough is said Considering the truth brings forth no errour nor absurditie by true consequence Neither doth one part contradict another as Augustine h Scriptura sancta in nulla parte discordat De verb. dom 2. 11. well observeth Let us heare what he hath further to say Treat The Jewes after Christs death and the taking away and abolishing of the legall ordinance thereby circumcised their infants and frequented the Temple for purification and other Mâ—saicall Ceremonies as parts of Gods Worship and still remaining of divine institution Paul also circumcised Timothy entred the Temple and yet did not approve any manner of way of the errour and evill of the Iewish worshippers Answ It is truely said of the Orators there is nothing done so evill but with faire coulers a man may defend it To alleadge the Legall Ordinances for the justifying of this Hearing is a poore shift and shewes a desperate case For 1. it is doubtfull to some whether any did well to practice the Mosaicall Ceremonies after our Lords suffering I could name not a few who say it was their failing that did so But 2. grant and so I thinke that yet the Iewish Rites were tollerable I say in respect of the time of an indifferent nature and therefore their observation till further propagation of the Gospell in offensive and in it selfe not evill And so thinkes Calvin i Instit l. 3 c. 19 Sect. 10. Bezâ— k Annot. in Act. 21 27. P. Martyr l Loc. CooÌ„ in Clas 2 c. 4 pag. 200. Zanchy m In praecept 3 pag. 338. the Writers of the Centuries n Cent. 1. l. 1â— pag. 416. the Rhemists o In Act. 21 24. God minding saith Augustine p Ad Hierom Epist 16. to have them honourably buried Now what makes this for his purpose if there be any agreement betweene this Example and the thing he stands for thus it must be if it were lawfull for Paul and others to doe a thing which might be either done or not done according to circumstances then it is Lawfull to heare false Ministers howbeit the practice be against the Word of God I shall need say little more for if his best friends will but draw the curtaine and looke on both parts with a single and impratiall eye they must without more adoe confesse that I have rightly applyd it or they themselves applyed to it what we say commonly non causam pro causa he takes that for defence of his cause which maketh naught to the purpose 3. To speake a little further in this thing because some of our Opposites conceive it is much for them I desire these few particulars may be considered 1. The Ceremonies whereof we speake had a necessarie use of avoyding scandall q Act. 15 28. 2. They were expedient for drawing of people unto the faith order of the Gospell r 1 Cor. 6 20 22. 3. Of Gods owne institution at first 4. No part of worship 5. During a time after Christs resurrection in their nature indifferent s Rom 14 16 Gal. 6 15. 6. In the use of them it was not a holding of conformity with idolaters in their Ceremonies Contrary to this is the Hearing in question For it giveth offence to Brethren hinders many from entring into Church-estate it hath no other ground but mans invention it is a speciall part of divine worship in it selfe a practice sinfull and unlawfull and makes the observers like idolaters in their idolatrous actions That which next followes is his Wodden Reason of a Crosse I will sert downe his owne words To come neerer home Treat it is the custome in Popish Countries that all that passe by a Crosse must in honour of it leave it on the right hand as they may doe by reason of the placing of it comming or going t D. Rainold against Hart. c 1 divis 2 pag 46 Now if I ride with others that way I may doe the thing that they doe and keepe Company with them and yet not honour the Crosse Answ It was a common practice as a wise and learned man observes among young Students in the time of the Dunses that if in disputation they were brought to an inconvenience were it never so absurd they would have a distinction though without braine or sence I will not say that the Trea. distinction here is sencelesse but this I say and will make it good it is truthlesse besides hurtfull and dangerous For to take the things as he layes it downe that is there are two wayes to passe by a Crosse and I know there are in company some who in honour of the idol will leave it on the right hand Now in this case if I should silently passe on that side with them I should offend yea though I did it for no other cause but to keepe on with my company My reasons for it are these 1. The practising of an indifferent thing wherein others superstitiously put holinesse and necessity is an occasion of confirming and hardning of them in their superstition Of this judgement were the German Churches in the Confession of Auspnrg a Harm Confess pag. 222. and Musculus b Loc. Com. pag. 422. Chyereus c In Mat. p. 342 343. Bucanus d Loc. pag. 353. 332. B. Jewell e Defen of Apol. p. 386. D. Whitaker f Descript pag. 483. and others 2. Gods Word chargeth us to avoyd all appearance of evill and condemnes all such as with their bodies and in outward shew g Levit. 18. 34. and 19. 19 Exo. 23. 24. give any appearance to idolaters of conforming themselves to them in their idolatrous actions howsoever they doe it not with the same minde and intent that the others doe And this is affirmed by Bucer h Com. in Mat. c. 18. fol. 143. 6. Polanus i In Ezech c. 16. Calvin k In Levit 19. pag. 207. B. Hooper l Vpon Ionas Serm. 6. fol. 146. and others 3. Deu. 14. 1. and 12. 4. 30. 31. GeÌ„ 35. 5. I must please my neighbour to edification * Rom. 15. 2. 1 Cor. 8. 33. Now marke it if I yeeld him not due helpe in fitt time and place whereby to with-hold him from sinne I become accessarie to the evill he doth So write Theâ—philact m Com. in Rom. 15. D. Ames n De conscien l. 5. c. 10. p. 282. and others 4. Here the Proverbe is fulfilled Silence is consent For not only by words workes and Examples may
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