A Call to Archippus, Objections
Object. 1. It will be said, We are prohibited by the Magistrate.
Sol. 1. Was not this the Apostles case again and again? were not they commanded, *Act. 4. 18, 19.yea strictly charged, not to preach any more? But did they give over? Why should not we answer with them, †Act. 5. 28, 29, 40, 42.It is better to obey God than man? Doth God charge us so deply, so dreadfully, and shall we think our selves discharged if man contradict it? If the Magistrate should be thought indeed to have such a power of Dispensations, will not here be a fine easy way for idle Drones to shift the Yoke, and leave the Plow? for 'twil but be to get an Order from above for not Preaching; and then when the Chief Shepherd shall appear, to pluck out his Indulgence, and no more can be said. But we fear God will not be so put off. Are not God's forbidden Messengers, †Act. 5. 20. Jer. 1. 17.yet charged by Him to speak without fear, and that under a dreadful penalty, and shall we fear man's wrath for preaching, more than God's WO if we preach not?
Repl. But it is said, Here is Preaching though we sit still: Whereas then the Gospel was wholly forbidden to be preached, and so would have been extinct if they had obeyed.
Ans. 1. 'Tis true here is preaching, but if not by us, how badly have we answered, the formidable charge of Almighty God to us, or our sacred and solemn vows to him? Will our Lord be put off by this, as a sufficient answer for our loytering, that others were a labouring?
Ans. 2. There is indeed a Ministry, and Preaching (such as it is) but whether such as is like to answer the ends of either, judge you. What are the next ends of the Ministry in sum, but †Act. 26. 18Conversion and *Ephes. 4. 11, 12.Edification? and are these like to convert souls, that have neither will nor skill to deal with them about their Conversion, but perswade them they are all regenerated and converted already? O how evidently do they †Matth. 23. 15.harden them in their sins (for the most part) both by their Doctrine and Lives, in stead of turning them from them! And are they like to edify in holiness, who are apparently the venemous Enemies of Holiness? who for strict and precise walking (without which no man shall see God) do openly, though covertly, inveigh against it, as needless niceness, and the worst of folly. Now if we have a Ministry, but such as doth not answer the ends of a Ministry, how few degrees are we the better for them than if we had none?
3. Your eyes will convince you, if you will but look abroad, that where there is no better help, than of an Idle, Ignorant, Loose-living Ministry (under which rank God knows, we speak it with grief of heart, too many, not to say the most of those that are late come in, may be reckoned) or than the cold and heartless way that is generally in use; the Coal of Religion doth even go out, and the Heat and Spirit of Christianity dye away: And is it not high time then, for you to blow up the remaining sparks?
Sol. 2. Is it so indeed, our Reverend Fathers and Brethren, is it conscience of the Magistrates prohibition that keeps you back (bear with us if we be a little free with you) Why then do you neglect what you might do, without crossing the Magistrate's command? if men did see you go so far as the Magistrate gives you leave, they would be likely to believe, the conscience of his Authority did keep you in; otherwise they will suspect this (too too groundedly) for a pretext. If the Magistrate doth forbid Sermons to your People, he doth not forbid Letters. Why do you not call upon and quicken them frequently by these? If he forbid you the Pulpits, he doth not forbid you your neighbours houses. Why are they no more visited? may you not preach to a private Family, or single person? *See Christ & his Apostles preaching in private houses (now called Conventicling) Mark 3. 19, 20. Acts 20. 7, 8. Acts 5. 42. Acts 2. 2, 14. (and this our Saviour did even in a Church constituted, the Priests and Elders questioning his Authority, Matth. 21. 23.) Preaching to, and praying with the multitude, (now called Rout, Riots, Seditious Asse…blies) in the fields, by the Sea, &c. Acts 16. 13, 14. Mat. 5. 1. Mark 4. 1. & 6. 32, 34. & 10. 1. Luke 4, 42, Preaching to a private family or single person, John 47, &c. Acts 8, 35. & 16, 31, 32.And such was our Saviours, and the Apostles preaching, oft-times. You might be the shorter and the oftner this way, and this would be a likely means of doing no little good, if painfully followed. Though you are forbidden to set open the Windows and keep Publick Trading, yet what hinders but that you may have a private Warehouse? Is it forbidden you to write out a Sermon once or twice a week and send it amongst your People, and let it be read in their Families, and Copies conveyed from hand to hand. This some have done, and this would be a Testimony to your People of your constant care for their souls, and that you are willing to do what you thought you lawfully might: whereas now they will say, they see the contrary.
Object. 2. But Abiathar's quiet Secession is objected, who ('tis said) when thrust out of the Office of the Priesthood, did not turbulently busie himself in doing the work of that Office, but retired to a private life, and dwelt quietly in his own house.
Sol. This is not an Objection for the friends of our Call and Office to make; the case between him and us being so wonderfully disproportionate, as we might many wayes shew. We shall instance but in four things.
1. Abiathar, as it seems, had no right to the Priesthood: for it did, by right, belong to another Line. For *1 King. 2, 27. see Zadok his pedigree and heirship, 1 Chron. 6. 3. &c. the Promise to Phinehas. Num. 25. 13. and consult the English Annotations on 1 King. 1. 26, 27.Abiathar was of the line of Eli, who it is not known how he came to the Priesthood: Whereas Zadok (put in in his room) was the son of Phinehas, and heir in a direct line to Aaron, and so seems to have the right of Priesthood belonging to him, both by lineal descent, being the proper heir to it, and also by God's special Promise.
2. Abiathar was put out by two Princes, who were 1 Chr. 29. 22 1 King. 2. 27inspired by God, (and who knows but they may do it by extraordinary direction?) by David, who anointed Zadok Priest in his room, while he was yet living; and also by Solomon, ratifying his Fathers Act.
3. When Abiathar was thrust out, †1 Chro. 29. 22.Zadok (not Hophni or Phinehas) was put in his room; a man *Ezek. 44. 15.owned and beloved of God, sufficiently, yea †2 Sam. 15. 27.eminently fitted for the Work; so that he might recede, without fear of miscarrying of the Work of the Lord, by the ignorance or wickedness of him that it was entrusted with. Were this the case here, that your Work were put into the hands of the best of men, and like to be better carried on by those, to whom 'tis now committed, than before: Yea, if it were not like to sink and fail, we should not think our selves so much concerned, to offer these ungrateful lines unto you.
4. Above all, Abiathar had †1 King. 1.forfeited his place by his Treason; so that the King might justly have cut off his Person and Priesthood too: for, he was a man of death, 1 Kings 2. 26. and the Sentence of death *See the Dutch Divines, on 1 King. 2. 16.Solomon is thought to have held him under, so that he should be only upon his good-behaviour, and responsible for his crime upon any new provocation.
Object. 3. But it's further said, This will be a great occasion of Separation, if Ministers set up in private, and draw away a great part of the People from the Service of God in Publick.
Sol. 1. The Separation be upon others, who when we were quietly setled in the administration of Church-Ordinances, in a more pure and reformed sort, are come in upon us, and have possessed our Places and Pulpits, and thrust us by the places of publick Convention. We continue still but in the same station, and the same work, †Luke 2. 8. 1 Pet. 5. 2.watching over our Flocks, and administring according to our Office, with no other difference, but only that the place is altered; which being at the Magistrates dispose, we quietly left it, according to our duty upon his command.
2. Yea, your not preaching will occasion Separation indeed: for whither will the People run headlong, if not stayed and guided by the interposition of your wisdom and prudence? Your moderation will be the likeliest means to keep them from extreams: for you are they that have their hearts; by others they will not be guided. For this, experience affords abundant instances, and too sad proof; People every where joyning themselves to the greatest of Separatists, rather then they will rest satisfied with liveless Jejune, sapless Administrations, offered withal by hands so unclean, and in vessels so impure, as somewhere they are.
3. What is done in private, may be so prudently and inoffencively managed, as to the season, as that (in case you and others are so satisfied) you, and they, may orderly and timely attend, what is done in publick, and shew your readiness to Unity and Peace, though you bear your Testimony against the Corruptions that are on foot, evidencing your non-acquiescence in such impure and imperfect modes of Administration and Ignorant and Ungodly Dispencers, as too generally use them.
4. The most commendable endeavours after Christian Unity, must be conjunct with a study of Gospel-Purity and the Power of Godliness, together with the testifying of our vehement anhelation after it, and our vigorous endeavours (in all lawful and peaceable means) for the obtaining of it. But how this should be evidenced and effected (not to mention the hardning of others to think they are in the right, and all is well) when men do fully jump in with all that is on foot and acquiesce in it, looking for no farther help, we cannot well understand.
Obj. 4. But it is added, That this will destroy God's Publick Worship, and alienate men from it.
Sol. 1. It is not the place, but the company conveened, that makes the Worship to be publick. The Meeting is publick, and so the Worship publick, though the place may not be publick: Else there was no Publick Worship in the time of great Persecution, when the Assemblies of Christians *Act. 20. 8. Act. 12. 12.Met by stealth in private houses.
2. It hath been already shewed, that there is a possibility of doing this, without neglecting the Ordinances of God more publickly dispensed.
Obj. 5. But there is a secret and most forcible Objection yet behind, which we fear lies with many at the bottom, though it come not so freely out; That this is against our safety, and will certainly expose us to Persecution; and for a man to adventure himself for an opportunity or two, to so great a hazard, as to become a miserable Captive, and a prey to the Sons of violence, seems but folly.
Sol. 1. Why then do you neglect that of your work which would not expose to Pesecution? cannot you dwell with your People, and keep the oversight of them, and watch to see when danger approaches, and give them warning (though more privately) whereby to prevent their Ruine? We humbly conceive, it is a part, and no little part of a Ministers duty †Act. 5. 42. Col. 1. 28. Act. 20. 20.personally to instruct his People and to visit his Charge, and to preach from house to house, and that distinct from publick preaching: now this would not expose you to any suffering, and yet how sadly is this neglected? There was a time when this duty, being urged, the great objection against it was, because Ministers had not time from their publick Imployments. Brethren, let us deal plainly with God and with men; Why then is this great Duty now neglected? Now when we have little else to do; especially since 'tis acknowledgly the great duty of Ministers, and they may do it with safety, and be greatly instrumental in it: And have now few other wayes to edify their People; Is it for want of time now that they do not do it? or from the multitude and weight of their publick Imployments? But,
2. Is it true indeed, shall the fear of Persecution make us desist from the work that God hath committed to us with such a dreadful charge to fulfil it? wherein we may fo wonderfully glorify him that sent us, and in the doing whereof, the saving of our own and our Peoples souls is so much concerned: Will not the People say that our own safty is dearer to us, either than their souls, or our own, yea than God's Glory, if this should keep us back? as we verily fear this will be found the greatest Remora. We do but desire that conscience may plainly speak in the case, and tell men truly, whether if this were removed, they would not fall forthwith to their Work. But hath not God said *Mat. 5. 10, 11, 12.Blessed are they that are persecuted for Righteousness sake, for theirs is the Kingdom of Heaven. Blessed are ye when men persecute you and revile you, &c. Rejoyce and be exceeding glad, for great is your Reward in Heaven: For so persecuted they the Prophets which were before you? Hath not He assured us we shall †Mark 10. 29, 30.come off no losers by him, but shall have an hundred-fold even with Persecution; yea, and that in this time, and in the World to come Life Eternal? Is it not really *Phil. 1. 29.a Glorious Priviledge to suffer for Christ, and a †Act. 5. 41.Badg of singular Honour? Have the former Saints thirsted for the Crown of Martyrdom, and *Gal. 6. 14. 2 Cor. 12. 9. Rom. 5. 3.gloried in the Cross of Christ? And is a Fine or a Prison enough to stop the mouths of Gods Servants nowadays by the hundreds? Is it indeed †Jam. 1. 12.all joy to fall into divers temptations, and are we afraid to venture? Where doth the *1 Pet. 4. 14.Spirit of God and of Glory rest but upon suffering Saints? By †ibid.whom is God Glorified so much as by his suffering Witnesses? By what is the Gospel *Phil. 1. 12.more furthered than by the Bonds and Tribulations of its Ministers? What better way to ensure the †Jam. 1. 12.Crown of Life, and get the *Mat. 5. 10.double Portion in the Blessing, than by enduring Temptations and Persecutions for the Gospel? What will so much †Rom. 5. 3, 4. Jam. 1. 3.intend our Graces, further our experiences, help on Mortification, and *2 Cor. 4. 16, 17.inhance our Eternal Glory, as our patient bearing for Christ?
Brethren, what will work upon us, if we will be quickned neither by the consideration of God's Glory, nor our own? Hath Christ suffered for us, both as our †1 Pet. 2. 21 & 3. 18.Surety, and Pattern? and have we such a Cloud of Martyrs, that have so stoutly led the Van? and shall We shift off our Work for fear of Persecution? Let us humbly request you but to view the encouraging Promises, that Christ hath made to Sufferers for his Name, which we can but hint, not handle, and let us submissively reason with you; Are not these the very things which we have over and over preached, and pressed on our People? and shall we make them believe, by our flinching, that these things were not so? Bear with us, we beseech you; Are these things true, or are they not? If not, why have we taught them? if they be, why do we not live up to them? O that we did but act as if we our selves had believed in what we have preached! Will it not be a real confutation of what we have taught concerning the blessed Advantage and Glory of the Cross, if we (when put to it) shall decline the Cross, notwithstanding all the blessedness, we made People believe, we thought to be in it? God forbid that We should tempt men to Atheism and Infidelity; and make them believe, there is no more in Preaching, no more in Promises, than a flourishing talk.