Sacrilegious Desertion of the Holy Ministry Rebuked, Chapter 11
CHAP. XI.
Counſel to the Non-Conformiſts, Miniſters and People.
BRethren, you hear by this Author that the Conformiſts are greatly afraid of Popery, and that the danger by ſome will he ſaid to be from you: but who ever taketh you for the Papiſts friends, the Papiſts themſelves will never ſo eſteem you. You ſee that ſome Comformiſts are deſirous of peace and concord with you, for the common end, the Churches ſtrength againſt all adverſaries. God forbid that you ſhould not be as forward to love and peace as they. I have theſe following counſels to give you before I go out of the World, expecting to have you ere long in a condition, which will require more wiſdom, holineſs, and fortitude, than I fear the moſt are yet poſſeſſed of.
1. Reſolve by the grace of God, againſt all temptations, and through all difficulties, faithfully to ply your Miniſterial work You ſee how much Satan is againſt it, and how he tryeth every way to hinder it: ſometimes by force and fears, ſometimes by flatteries, ſometimes as that old Prophet ſeduced the other, by coming as in Chriſts name, as an Angel of Light, and by Miniſters of Righteouſneſs. He maketh not light of your Miniſtry, elſe he would not do ſo much againſt it; O do not you make light of it. Our Ordination, Vow and Covenant is Holy! If Ananias and Sapphira dyed for alienating conſecrated money by a lye, what ſhall we expect, if we alienate conſecrated perſons by a lye: Souls are precious, ſin is ſtrong, Satan is ſubtile, the World is deceitful, the fleſh is unreaſonable, deceivers have great advantage, time is ſhort; O therefore work while it is day, for the night cometh when none can work; Our own floath and ſin is the moſt dangerous ſilence. How many ſouls feed or famiſh, live or die, as we do our duty, or neglect it? Can you ſpare your fleſh or labour, when you think what impenitent ſouls muſt feel for ever; and what the Sanctified ſhall enjoy? Would you not ſhine your ſelves as Stars in the Firmament? Would you not be found by Chriſt ſo doing? Would you not convert Sinners from the errour of their way, when it is the ſaving of a ſoul from death, and covering a multitude of ſins? What ever Word of God deceivers may abuſe to ſtop your mouths, be ſure that holy Covenants muſt be kept; that Sacrilege is a ſin; that nature it ſelf tells you, no man hath power to nullifie your Obligation to Charity it ſelf in the work of mens Salvation; that the love of God dwelleth not in you, if you ſee your Brother have need, and ſhut up the bowels of your compaſſion from him: Men may regulate your charity for good, but not deſtroy it. If the poor were famiſhing about you, no Law can diſoblige you from relieving them. Be ſure that neceſſity is laid on all the Miniſters of Chriſt (though not by the ſame way as it was laid on the Apoſtles;) and woe be unto them if they preach not the Goſpel. Fear none of thoſe things that you ſhall ſuffer: they are the prognoſticks of your Crown: You ſhall judge the world that judgeth you: It will be joyful to hear, Theſe are they that came out of great Tribulation, &c. Even Dr. Th. Jackſon notably concludeth, that the reaſon why Martyrdom among Chriſtians now, is rarer than among Unbelievers heretofore, and that more ſuffer not, as John Baptiſt did of Herod, is not becauſe Great ones among Chriſtians are not ready to do as Herod did, but becauſe Miniſters more omit their duty; The deareſt duty is the moſt gainful.
2. I beſeech you, Study harder that you may now ſo preach, as that you may convince men practically, that you are really uſeful & needful to the World, and that your ſilence is a real loſs. They that now take your labours to be needleſs, are tempted to it by the weakneſs of too many. They can ſcarce find in their hearts to ſay ſo of any Eminent judicious Men; If when you have ſo long made the World believe that ſilencing you is a moſt heynous ſin, you ſhal now preach ſo rawly, ſo incongruouſly ſo injudiciouſly, & unskilfully, or coldly, as to confute your ſelves, & harden thoſe that were for your ſilence, how great will your ſhame be? If you will be thought more uſeful than others think you, preach better now than others do. I really fear, leſt meer Non-conformity have brought ſome into reputation as conſciencious, who by weak preaching will loſe the reputation of being judicious, more than their ſilence loſt it. What now will you do better and more than others to prove that the Nation cannot ſpare you? I expect not great Judgement & Learning in all the younger ſort, nor thoſe that in theſe times have bin kept from ſtudy, by labouring to get their children Bread: but verily the injudiciouſneſs of too many among you, is for a lamentation. But the grand calamity is, that the moſt injudicious are uſually the moſt confident and ſelf-conceited; and none ſo commonly give way to their ignorant zeal, to cenſure; back bite, and reproach others, as thoſe that know not what they talk of. I impute not this to you as Non-Conformiſts, but as ſons of Adam: for experience hath convinced me, that PRIDE OF UNDERSTANDING, when men have little to be proud of, or confidence of all mens own apprehenſions, is the vice of Men, Women and Children, when they are paſt eighteen years of age, which ſeemeth to be moſt deſperately uncurable. Few ſorts ſo ſilly, but are always in the right, and others erroneous in compariſon of them: as Bedlams pitty the ignorance of their Keepers; So that I fear not the prevalency of ſcepticiſm in the world (though I fear infidelity:) Self-conceitedneſs, I warrant you will keep it under. Such ancient as Ephrem Syrus, Macarius, Martin, &c. who were of little Learning but holy and humble, and preſumed not above their knowledge, were honoured in the Churches: but when the Egyptian Holy Monks would ſhew their humble pride and ignorance, by tumults and zealous madneſs, to ſeek the blood of the Biſhops, that believed not that God had Hands and Feet like Men, and to deſtroy thoſe as ungodly that were not as fooliſh as themſelves, what could have bin more ſcandalous againſt the honour of Godlineſs and Chriſtianity?
3. Over value not your own Preaching▪ and under value not other mans, becauſe they are Conformiſts. The number and neceſſities of the ignorant and ungodly indeed do make your labours neceſſary, were you leſs fit than many of the Conformiſts: but that proveth you not more able, or your preaching better than theirs. Partiality may make ſome of your own mind, think all well that you ſay, and all weak that others ſay: but the reſt of men will the more deſpiſe you. Be not wiſe in your own conceit; Look not every man at his own gifts and worth, but at the gifts and worth of others: In honor prefer one another: Pride is the firſt born of the Devil: and pride of knowledge and goodneſs is more common and pernicious, than pride of Comelyneſs, Wealth, or Greatneſs. Mark that Preacher Conformable or Non-conformable, who ſtriveth hardeſt for his own honour, and would raiſe it by diſhonouring others, and is moſt impatient of all that clowdeth him, and is onelyonly for thoſe that ſet him up; and look out no further for a mark of badneſ…, but take that man for one of the worſt, how well ſoever he preach or pray. Except Chriſts Apoſtles had bin converted to the teachable humble ſtate of little Children, they could not have entered into the Kingdom of Heaven, Math. 18. 3. You wear not the Livery of Chriſt, if you are not humble, and apter to think meanly of your own gifts and doings, proportionably, than of other mens. How unſavoury is it to hear a Non-conformiſt come from a profitable Sermon of a Conformiſt, ſaying (to hinder the peoples benefit,) This is poor dry ſtuff, and carping at every incongruous word; as much as to ſay, I can do much better: Through Gods Mercy, ſome Conformiſts preach better than many of you can do.
4. Yet difference between Conformable Miniſters, and own not the Miniſtry of any that are utterly incompetent and intolerable; Hear them not ordinarily: for though I ſay not that all their Miniſtrations are nullities, yet I ſay that you ſhould not encourage an intollerable undertaker, to deſtroy himſelf and others. By into crable men, I mean,
Firſt, Such as are ignorant of, or erroneous againſt the eſſentials of Chriſtianity.
Secondly, Such as are utterly unable to teach them others.
Thirdly, Such as malignantly Preach down the practice of a holy life. Or in a word, thoſe whoſe Miniſtry is ſuch, as really tendeth to do more hurt than good; from ſuch turn away. Yea, where the Conformable Miniſter may be tolerable, in caſe no better could be had, yet if indeed his teaching be ſo trifling, and ſapleſs, as is like to do but little good, let compaſſion move you, to take more liberty your ſelves to teach the people there, than under worthyer Men. Too many ſuch young raw triflers, I confeſs I have heard my ſelf: and I would not have order or humility pretended, to turn Preaching into a Ceremony, leſt all Religion be next taken but for a Ceremony. It is a ſerious work, and muſt be ſeriouſly done.
5 If you live where the Conformable Pariſh Miniſter is faithful (truly endeavouring the ſalvation of his Flock) I charge you in the name of Chriſt Do not onelyonly, if poſſible, as much as in you lyeth, live in love, familiarity and peace with him, but alſo do all that you can to maintain his honour, and promote his work. Be not Strangers to him: Diſtance breedeth uncharitable thoughts. If you hear or ſee any thing that you diſlike, go privately and lovingly, and tell him of it: If any behind his back diſhonour him, rebuke them. If he look for ſome ſuperiority over you, and ſome obſervance from you, deny it not: It is a duty to ſubmit to one another. You can tell a Prelate, that he that will be the greateſt, muſt be the Servant of all: Practice as you preach. He that ſcorns to ſtoope is proud, as well as he that would have Men ſtoope to him. Live with him as a Brother and as a Servant, in meekneſs, humility, and gentleneſs of behaviour: And do not like our young paſſionate Perſons, trample upon him, as if his Conformity had put him, as a ſinner, below you as more Holy than he, and under the Magiſtery of your Reproofe. You and I think that he hath ſinned: But he thinks that it is we that ſin: And he that is without ſin, let him caſt the firſt ſtone. I charge you Love him, as your ſelves, and behind his back ſay nothing, and do nothing, but what is fit to teſtifie ſuch love. Let all men thus know that you are Chriſts Diſciples; For all your Nonconformity, you are no better than he, if you be not more Charitable than he. If you ſet your ſelves in a dividing way, ſecretly to rejoice at his Diſparagement, and to draw as many from him as you can; you are but Deſtroyers of the Church of God: Call your ſelves what you will, I will call you Deſtroyers if you are Dividers. Yea much that elſe would be your Duty, muſt be omitted to avoid Diviſion. The work of God, the good of Souls, the Defence of the Proteſtant Religion agai…ſt Papiſts, require your moſt conjoyned ſtrength. And you are be rayers of all theſe, if you are Dividers. Suppoſe your ſelves as Chappel Curats under the Pariſh Miniſters, and ſo in concord perform your work.
6. Therefore go as oft as you can to his Congregation, and hold Communion perſonally with him, and lead the people with you. Do not ſay, Now we have opportunity to do better, it is unlawful to joyn with them that do worſe: For thoug it be not lawful for you to neglect your own Duty and opportunity, it is lawful for you by Deed as well as Word, to ſhew your Chriſtian Concord and Communion: and ſo to do, may make it at that time much better which elſe in regard of the manner would be worſe. Otherwiſe if one Preacher, pray and preach better than all the reſt, all the people ſhould be bound to forſake their Miniſters & go to him as one that doth better. But bonum eſt ex cauſis integris: Diſjunction and ill effects, your better mode of Worſhip worſe.
7. Therefore in Pariſhes where all may well hear the Pariſh Miniſter, I would not have you, without neceſſity, preach at the ſame hour as he doth, but at ſome middle time; that you may not ſeem to vie with him for Auditors, nor to draw the people from him; But let them go with you to hear him, and after come and hear you (or before;) But in London and great Pariſhes where all cannot come to the Pariſh Church, as alſo in Pariſhes where the Miniſter is not to be owned, I perſwade you to no ſuch obſervation: It is ſo inconvenient to the people there, to be caſt upon unmeet hours, that I perſwade you not to do it.
8. Where the Pariſh Miniſter is to be heard by you and your hearers, I think it beſt to preach ther but once a day, and at ſome neighbour place that hath moſt need, the other part. My reaſons are,
Firſt, Becauſe the people cannot hear and digeſt four Sermons a day, nor three well: and thoſe that hear you twice, will not go to the Pariſh Church; and ſo you will but draw them away, from that which might profit them as well as yours. And it is preaching well that more affecteth people, then Preaching long or often.
Secondly, Becauſe, alas, you will hardly live, where ſome Neighbour Pariſh hath not ſo bad a Miniſter, as that the people have more need of help; and the reſt of your pains may be beſtowed on Week-day Lectures, as the people have leiſure.
9. Therefore I greatly deſire, that in ſuch places you would beſtow the greater half of your labour in private, in skilful exhorting people from houſe to houſe? If you did not ſo before you were ſilenced, repent betime; If you did, you have found the benefit of it. This is it, which few Conformiſts do, and in this you may beſt live as their true Aſſiſtants. Publick hearing without perſonal conference, ſeldom bringeth men to underſtand well what you ſay. Brethren, let me ask you, as before God: Why hath no more of this bin done while you were ſilenced? Is it not too much Hypocriſie, to cry out againſt them that forbid us Preaching, which is one half of our duty, and in the mean time wilfully to neglect that part which none forbad us? I ſpeak not of them that were driven from all Cities and Corporations where their acquaintance enabled them, and forced to live where they had no ſuch opportunity; nor of them that through poverty had not time. But moſt men might have done more this way than was done; This way the Papiſts have done their work. And it is very conſiderable, that moſt that come to your Chappel Meetings, are ſuch as you take for the leaſt needy, as being already turned unto God But from houſe to houſe you may ſpeak with the more ignorant: for ſome of them its like will hear you. And ſincerity inclineth men to that way of duty that hath leaſt oſtentation.
10. Preach Faith and Repentance, the common Catechiſm principles, (which are of greateſt need and uſe, and require the greateſt skill in Preachers,) and do not on pretence of going higher, trouble the peoples heads with unneceſſary things, nor turn them after vain janglings: much leſs againſt Conformity, or any thing that reflecteth upon the Pariſh Miniſters. You may quickly kindle in your Religious Hearers, a factious opinionative kind of zeal, that ſhall make them fire-brands in the Church, and no whi… tend to ſave their ſouls. And you may deceive your ſelves by exerciſing ſuch an opinionative zeal, while you think you are doing the work of Chriſt. O how happy had the Churches bin, if inſtead of all the Schoolmens & old contenders curioſities of the Trinity, and all the blind diſputes of Predeſtination and Free-will, and all the buſle about Epiſcopacie, Presbytery, Independency, Anabaptiſtry, &c. the Churches had heard the Baptiſmal Covenant it ſelf, with the Creed, Lords Prayer, and D…alogue well opened, and mens hearts had bin more fired with the love of God in Chriſt, rather than their heads heated with ſuch controverſies, as the poor people cannot manage, but only by unskilful Teachers, are tempted by them to be diſturbers of the Church.
11. If there be any among your people, that by ſuch a ſinful unpeaceable zeal, will be cenſuring & deriding Conformiſts, Independents, Anabaptiſts, or any honeſt tolerable diſſenters, and will be reproaching them behind their backs, and making them odious to the Hearers, rebuke them ſharply, and cheriſh not their ſin; And if they hear not, rebuke them before all, and if they amend not, caſt them out of your Communion: and as you love your ſelves, the Church and others, let not the proudeſt cenſerious people be your Maſters: Take heed of that baſe complying humour, that maketh ſome they dare not diſpleaſe them, leaſt they ſhould call them as bad as they do the Conformiſts. For if you come to this, it is the Women and Boys that have leaſt knowledge, and moſt proud cenſorious paſſions, that will be the Church Governours. Keep your Authority, let them take it how they will, and be not ſervile followers of the peoples errours and irregular ways.
12. Poſſeſs your Hearers with true Goſpel principles of Love, that they may be firſt pure, then peaceable and gentle. Preach zealouſly for Love, againſt love-killing envious zeal. Teach them to know that all men are imperfect and faulty, and ſo is all Mens Worſhip of God; and that he that will not communicate with faulty Worſhip, muſt renounce communion with all the World (and all with him.) Unteach them that falſe conceit, that all Book-prayers are unlawful, yea, or all that is impoſed: Read over to them thoſe Pſalms that have frequent repetitions and reſponſes, that they may know that ſuch are not unlawful. If it be lawful for the people to ſing Gods praiſe, it is not unlawful to ſay it. Do you doubt of the conſequence: Prove to us, what difference there was between the ancient ſinging, and our Laudatory ſaying, and you will find your task too hard. Unteach them that paultry principle, of placing Religion in being croſs to the reſt of the Congregation. As when they will not ſtand up at the Creed, or at all the Hymns of praiſe, when reaſon and uſe tell us, that ſtanding up is a convenient praiſing geſture; and when the primitive Churches (from an unknown original, calling it an Apoſtolical Tradition) unanimouſly commanded ſtanding only, in all the Lords Days Adorations; which becauſe we cannot now well obſerve, it is decently confined to praiſes only. And in this the Conformiſts do better and more decently than you: and it is ſorry perverſneſs to fly from a better way, becauſe that others uſe it. Unteach them their unwarrantable ſelf-made Teſts of Church Communion; as if there muſt be any other proof of Holineſs needs given, beſides a ſober profeſſion of Chriſtianity, (that is, of the Baptiſmal Covenant) not provedly contradicted by Hereſie, or a wicked life: If we are Non-Conformiſts, becauſe we cannot comply with all that we think to be invented uncapable terms of Communion from others, why ſhall we make ſuch engines to divide the Churches our ſelves, and do the very things which we condemn in others. Unteach them their expectations, that all the Church muſt be ſatisfied of the ſincerity of each Communicant; or that the preſence of the unworthy, who are admitted by their own falſe profeſſion, or by the Miniſters fault, doth make it unlawfull to others there to communicate. The Book called, The Cure of Church Diviſions will tell you more ſuch dividing principles, which you muſt unteach them. The Miniſters that have bred and cheriſhed theſe, have bin our ſubverters, and are our ſhame: and ſuch principles are the ſhame of too many well meaning honeſt people. Woe to the ſelfiſh Teachers, that for their perſonal intereſt, dare not contradict them, but cheriſh them into their dividing errours; when their eyes are opened, and they ſee their miſtakes, they will be tempted to ſhew their own diſlike of them, by running as far on the extreame of formality; In a word, help to ſave and faulty, and ſo is all Mens Worſhip of God; and that he that will not communicate with faulty Worſhip, muſt renounce communion with all the World (and all with him.) Unteach them that falſe conceit, that all Book-prayers are unlawful, yea, or all that is impoſed: Read over to them thoſe Pſalms that have frequent repetitions and reſponſes, that they may know that ſuch are not unlawful. If it be lawful for the people to ſing Gods praiſe, it is not unlawful to ſay it. Do you doubt of the conſequence: Prove to us, what difference there was between the ancient ſinging, and our Laudatory ſaying, and you will find your task too hard. Unteach them that paultry principle, of placing Religion in being croſs to the reſt of the Congregation. As when they will not ſtand up at the Creed, or at all the Hymns of praiſe, when reaſon and uſe tell us, that ſtanding up is a convenient praiſing geſture; and when the primitive Churches (from an unknown original, calling it an Apoſtolical Tradition) unanimouſly commanded ſtanding only, in all the Lords Days Adorations; which becauſe we cannot now well obſerve, it is decently confined to praiſes only. And in this the Conformiſts do better and more decently than you: and it is ſorry perverſneſs to fly from a better way, becauſe that others uſe it. Unteach them their unwarrantable ſelf-made Teſts of Church Communion; as if there muſt be any other proof of Holineſs needs given, beſides a ſober profeſſion of Chriſtianity, (that is, of the Baptiſmal Covenant) not provedly contradicted by Hereſie, or a wicked life: If we are Non-Conformiſts, becauſe we cannot comply with all that we think to be invented uncapable terms of Communion from others, why ſhall we make ſuch engines to divide the Churches our ſelves, and do the very things which we condemn in others. Unteach them their expectations, that all the Church muſt be ſatisfied of the ſincerity of each Communicant; or that the preſence of the unworthy, who are admitted by their own falſe profeſſion, or by the Miniſters fault, doth make it unlawfull to others there to communicate. The Book called, The Cure of Church Diviſions will tell you more ſuch dividing principles, which you muſt unteach them. The Miniſters that have bred and cheriſhed theſe, have bin our ſubverters, and are our ſhame: and ſuch principles are the ſhame of too many well meaning honeſt people. Woe to the ſelfiſh Teachers, that for their perſonal intereſt, dare not contradict them, but cheriſh them into their dividing errours; when their eyes are opened, and they ſee their miſtakes, they will be tempted to ſhew their own diſlike of them, by running as far on the extreame of formality; In a word, help to ſave Religious people from being ſuperſtitious while they cry out againſt ſuperſtition; and make them know that a Religion which conſiſteth in our own modes and ways of worſhip, and in decrying other mens, may ſtand with all unmortified ſin; and that the fleſh is no more denyed by ſitting, than by kneeling, and that to ſay I am Godly becauſe my geſtures, and orders are more Scriptural than the Conformiſts, is a pittiful way for an Hypocrite to cheat his ſoul: and make them know that few things have hardened men againſt Religion, and made Non-Conformiſts a ſcorn inſtead of being helpers of mens ſouls, ſo much as to ſee that many place their Religion in ſuperſtitions of their own, Touch not, taſt not, handle not; and make it piety to avoid that as ſin, which is no ſin: and then men judge of all the reſt by this.
13. And I will preſume to tell you my opinion, as of a matter, not abſolutely neceſſary, but at this time, of ſuch convenience, as if I were to keep a Church Meeting, I would reſolve upon it, as my duty: and that is, that your own practice now ſhew a ſound and healing judgement about that Church troubling Controverſie of Praying freely, or by Forms; even that now you would ſeaſonably do both. The contention about this hath bin childiſh, and yet a fire not yet quenched in the Church: while one belyeth God, as if he had forbidden all FREE Prayer in the Church; and others belye him as if he had forbidden all Forms or Book-prayer: when God hath left both free, to be done as edification moſt requireth. His underſtanding is low that thinketh either of them ſimply unlawful; and he knoweth little in ſuch matters, that knoweth not, that both ways have many and great conveniences, and both have many and great accidental inconveniences, (which having enumerated elſe where I muſt not now repeat.) And they that are all for the one only, or the other only, ſhall have all the inconveniences with the benefits: but he that will ſeaſonably uſe both, ſhall have the benefits of both, and the leaſt part of the inconveniences of either; Therefore in the Churches of England, free prayers were allowed in the Pulpits, after the Liturgy.
And pardon me for ſaying, that when this petty controverſie hath ſo much diſtracted us, thoſe Miniſters▪ that uſe but one way onelyonly, ſeem ſcandalouſly to the people to be onelyonly for that way, and ſo do harden them in their errour, and keep the fire burning in the Church. He that prayeth only by Book or Form, perſwadeth the poor people that free prayer is Fanatical, uncertain and unlawful: and they that never pray otherwiſe, perſwade the poor people, that all Forms or Book-prayers are unlawful; if a whole party agree in forbearing all Forms at ſuch a time as this, when ſo many take them for unlawful. And ſo they corrupt mens very Religion, and teach them to make duties and ſins to themſelves which God never made, and thereby ſet them in a way of Hypocriſie, Self-deluſion, and endleſs quarreling with others.
I preſcribe to no man; and toleration ſo far taketh off publick Impoſitions, as that none can now ſay, This Form is impoſed on me, and therefore unlawful. But (though I will not bind my ſelf) I here tell the world, That if my ſtrength and toleration, and a call ſhould ever more give me opportunity for the free exerciſe of mine Office, I would ſometimes pray freely without Forms, and ſometimes uſe ſome part of the common Liturgy, and ſometimes uſe the Reformed Liturgy, which in 1660. was agreed on by the Commiſſioned Non-Conformiſts, (though being done in extream haſt, it ſhould be reviewed and perfected:) I would ordinarily pronounce the Creed, (as the Faith which the Church Aſſembleth in the profeſſion of,) and ordinarily recite the Lords Prayer and Decalogue, and read two Chapters and the Pſalms: And they that would not joyn in this way of Worſhip, ſhould freely go chooſe them a Teacher more agreeable to their opinions: for I would not ſerve the humours of any in their dividing errours.
And Brethren, endure me to tell you,
1. That pleaſing the ignorant profeſſors humours, is a ſin that ſheweth us too humane and carnal, and hath always ſad effects at laſt.
2. And that I confeſs to you I think your day is ſhort; and that it is now of more importance, what the future effects of your courſe will be to poſterity, or thoſe to come, than how it will take with your preſent followers. And when the Hiſtory of this Age is written, do that now which you would have there recorded. My chief meaning is, This will be a controverſie when we are dead and gone: Do that now, which being recorded may beſt tend to the right deciſion of it then. Leave to Poſterity now you have liberty, that example (as well as words) which thou would have them follow. Tempt not future Contenders to plead that all Forms are unlawful by your examples.
If any ſay, We ſhall thus looſe our people, and the Separatiſts, who will cheriſh all ſuch humours, will have them all: I anſwer, We have too long tryed the pleaſing way already, and ſee that we cure not, but cheriſh their diſeaſe. Take Gods way, and let us deny our ſelves, as well with the humourous people as we have done with the Conformiſts, and then leave the iſſue to God. And if they will follow Separatiſts, it is fitter that they be miſlead by ſuch erroneous perſons, than by you.
14. And on this occaſion let me ſay a word to this kind of Religious people: Is it not a ſhame to you that your worthieſt Miniſters ſhould be fain to go beſides their own judgement in Gods Worſhip to humour you? And that they muſt tell the world, We would mix Free-prayer and Forms in publick, but the people then will be gone to the Separatiſts. I ſay not that they go againſt their Conſciences; For their conſciences have directed them to omit what elſe would have bin fitteſt, leſt croſſing your humour, it ſhould drive you away to your own ſubverſion: But how came you to be ſo much holyer and wiſer than the Holyeſt and wiſeſt of your Teachers? Mark, is it not more of the Women and Apprentices that are of this mind, than of the old experienced Chriſtians. Is it not a high degree of Pride for perſons of your ſtanding and underſtanding, to conclude that allmoſt all Chriſts Churches in the World for theſe thirteen hundred years at leaſt to this day, have offered ſuch worſhip unto God, as that you are obliged to avoid it, and all their Communion in it; And that allmoſt all the Catholick Church on earth, this day, is below your Communion for uſing Forms? And that even Calvin and the Presbyterians, Cartwright, Hilderſham, and the old Non-conformiſts, were unworthy of your Communion: Would you have run away from Dod or Perkins, or from Cyprian or Auguſtine, and ſaid, They are formal Fellows, not to be joyned with? Doth God uſe by Miracle to make ſelf-conceited Women and young Men, ſo much wiſer than the moſt ancient ſtudious experienced Divines. It is beſt then to turn Preachers before we grow old, and to avoid ſtudy and experience leſt it make us more ignorant than we were.
Brethren and Friends, I profeſs for your ſincerity many of you are our joy, and it is not a little that we have done and ſuffered for your ſakes; But I muſt tell you (for Adverſaries will t…ll if you) that for your ignorance, injudiciouſneſs, pride, ſelf-conceitedneſs, you are our grief and ſhame. We are hit in the teeth with ſuch ſelf-wiſe ignorant giddy unpeaceable followers, And we have nothing to ſay, but to bluſh, and ſay that you mean well, and that it is not long of us. Can Gods Spirit which ordaineth Elders to be Paſtors in his Church, be the Guide of your judgements, when with ſuch ſhameleſs pride you ſet up your errours againſt the knowledge of your Guides? If you are wiſeſt be you the Paſtors, (which ſome are prone enough to arrogate.) It ſhameth us, it grieveth us, to ſee and hear from England, and from New-England this common cry. We are endangered by Diviſions, principally becauſe the ſelf conceited part of the Religious people, will not be ruled by their Paſtors, but muſt have their way, and will needs be Rulers of the Church and them.
Yea, I tell you with truth and grief, I am confident (next to mens own ſin, which leaveth them to a judicial deluſion,) nothing hath done more to ſet up Popery, and the Prelacy you diſlike, than the ſcandalous inſtances of your unrulineſs and Church tearing humours: And that you have made more Papiſts, than ever you or we are like to recover. Nothing is any whit conſiderable that a Papiſt hath to ſay, till he cometh to your caſe and ſaith, Doth not experience tell you, that without Papal unity, and force, theſe people will never be ruled or united? It is you that tempt them to uſe fire and Fagot, that will not be Ruled nor kept in concord, by the wiſeſt, and holyeſt and moſt ſelf-denying Miniſters on Earth. Even Ainſworth the Learnedeſt and Godlyeſt Paſtor of the Separatiſts, though he went with them beyond Sea, and was of their opinion, and carded wooll to maintain himſelf while he was their Teacher, yet could not keep that one ſeparated Church in peace. And muſt you, even you that ſhould be our comfort, become our ſhame, and break our hearts, and make men Papiſts by your temptation. Woe to the World, becauſe of offences, and woe to ſome by whom they come.
I thank God, I ſpeak not my own caſe; I think thoſe many Religious people that I have had the overſight of, are as ready to be ruled by me, and as undivided, as any that ever I have known? But alas, in too many places it is otherwiſe: Should the Miniſters in London, that have ſuffered ſo long, but uſe any part of the Liturgy and Scripture Forms, though without any motive, but the pleaſing of God, & the Churches good, what muttering and cenſuring would there be againſt them? And woe to thoſe few Teachers that make up their deſigns by cheriſhing theſe diſtempers. One would think that their warning had bin fair. But—ſi nati ſint ad bis perdendam Angliam—The Lord have mercy on us!
15. Seeing places and numbers and other Church-circumſtances are matters left to humane prudence, be ſure that you prudentially diſcern the diveſity of duties, according to the diverſity of places and occaſions. Theſe things I here include.
First, That you be not of thoſe Church-tearers opinion, who muſt have all go juſt one way, in all thoſe undetermined variable things; And will cenſure all, and take them for dividers, that do not as they do.
Secondly, That Edification or the Publick good is the end, rule and meaſure of theſe Prudential actions.
Thirdly, That in looking to this rule and end, you muſt not look only to your preſent Congregation or the preſent Age, but to all the Churches abroad, and to poſterity.
Fourthly, That nothing here ſhould be raſhly done, but by great adviſe.
Fifthly, That therefore other Brethren, (as well diſſenting as conſenting Miniſters) ſhould for ſafety be conſulted with, not to be your Governours, but for Counſel and for Concord.
Sixthly, To which end correſpondencies of Miniſters is neceſſary.
16. In thoſe places where the name of a diſtinct Church, and that your adminiſtration of the Sacraments is like to do more harm than good, it is your duty to forbear it, and only to Teach. How to diſcern this, Prudence and Counſel muſt direct you: If there be a worthy Pariſh Miniſter, and the people are all or almoſt all ſatisfied (or may be ſatisfied by you) to communicate with him according to the liturgy, and if your own adminiſtration would ſtir up ſo much offence and hurt, as that the benefit cannot countervail it, the caſe is plain. But if you live in London, or where all the people cannot come to the Pariſh Church, or the Miniſter is intollerable, and the good is like (on prudent adviſe) to be apparently greater then the hurt, I know not but you may
1. Know your flock by name.
2. And take it either as a Chappel (in ſome places) or as a diſtinct Neighbour Church (in other places.)
3. Duely Adminiſter the Sacraments.
4. And ſoberly and wiſely uſe Chriſts Diſcipline.
17. Be ſure that the Concord of all the true Proteſtant Non-Conformiſts Churches, be eſtabliſhed upon the ſimple ancient Catholick terms, and not upon any ſelf-deviſed Additions: That is, that all that own the Scripture in general, and the Baptiſmal Covenant, the Creed, Lords Prayer, and Decalogue in particular (as the ſummary of Holy Belief, holy Deſires, and holy Practice,) be taken for fellow Chriſtians, till it be proved againſt them that by Hereſie or wickedneſs they nullifie this profeſſion. This is the Rule and Teſt of univerſal concord. Here all agree: And if after this one Church will uſe Forms of Prayer, and another will not, one will Baptize Infants, and another will delay it, &c. they are differences that muſt be born, where Love and Reaſon cannot heal them, without breach of Charity, Concord or Communion; yea in the ſame Church, ſuch different opinions may be born, further than as thoſe that diſſent from the Paſtors mode of worſhip, will ſeparate themſelves when none rejecteth them. We have all naturally a Pope born in us, and when men have never ſo much talkt againſt Popery and Prelacy, too many cenſure or run away from all that are not of their way.
If any tell you that ſo wide an enterance will let into the Church Socinians and other Hereticks, who will mis-expound the words, Ask them again,
First, Whether Baptiſing men is not a taking them into the Church? And whether the Apoſtles and Churches for many hundred years, required any more of thoſe that were Baptized? And whether their buſineſs be to ſhew themſelves wiſer than the Apoſtles, and the primitive Church?
Secondly, Whether Hereticks will not ſubſcribe to all the Scripture, while they miſinterpret it; And whether all the Scripture therefore be not big enough for a Creed?
Thirdly, Whether all Hereſie be not a contradiction of ſome of the aforeſaid Articles of Faith, and he that ſaith, I believe this Creed and all that is contrary to it, renounce not all Hereſie.
Fourthly, Whether all Laws be faulty which men can miſinterpret; And whether the Law muſt be changed and enlarged as oft as any break it.
Fifthly, Whether all the Volumns of General Councils, be not yet too little by that rule, the ſence of many being ſtill controverted?
Sixthly, If we muſt have new Creeds and Church Articles as oft as Hereticks miſexpound the old, whether it be not in the power of the Devil and Hereticks to make our Faith ridiculouſly alterable every year, till it grow intolerably voluminous?
Seventhly, And who is it that muſt be ſtill the Creed-makers or menders? And where will they ſtop? And how ſhall we know when we have all?
Eighthly, Is he a wiſe Paſtor, that readeth how the Churches have ever ſince the Council at Nice bin diſtracted with new Creeds, and yet will take no warning? Read how Hilary Pict. inveigheth againſt them. When they vexed Hierome himſelf with ſuſpicions of Hereſie about the Trinity, (becauſe he was not for the term Hypoſtaſis as a perſon) his anſwer was, They ask me of my Belief (or Faith) as if I had bin New-born (or Baptized) without a Belief: As if he ſhould ſay, Is it not a true and ſufficient Creed or profeſſion of Faith, which we all make at Baptiſm? Why elſe are we Baptized?
Ninethly, Tell them, that Paſtors indeed muſt know more than all the people: but not by having a new Creed or Scripture, but at their Oraination they are to give an account of a fuller underſtanding the ſame Creed than the people muſt do: And the Ordainers muſt examine them where they ſuſpect them of Hereſie.
Tenthly, Laſtly, Tell them that no more than this is neceſſary, at the door; but if any after prove an Heretick, the accuſer muſt prove it by him; and what is the uſe of Church-Diſcipline, but to reform him or caſt him out? And Laws will not ſerve alone inſtead of Judgement.
If they ſay that a Heretick may do much miſchief before it can be proved againſt him, Tell them.
1. That it muſt not be Thoughts but Words that do miſchief in the Church; And Words are proveable.
2. That ſuch proud tyrannical overdoers, have bin the Churches undoers? And it is they that have done as much miſchief as moſt Hereticks: And that they that will be ſo much wiſer and better than God, as to keep out all Hereſie by their ſelf-conceited ways, are the men that let in Hereſie and Impiety, and keep or caſt out faithful Paſtors, and are the Officers and Agents of the great Divider and Deſtroyer of the Churches.
Let me add, Brethren, we that have lived in an Age, when the Engines of Church-Diviſion have ſo ſadly proſpered, and have ſmarted thereby, and born our Teſtimony againſt them, are doubly obliged to leave this Teſtimony of ours to Poſterity to warn them, that if poſſible they may eſcape the ſnare; And therefore TO PUBLISH THIS OUR JUDGEMENT, and OUR OWN CONCORD ON THESE PRIMITIVE TERMS to all the World, as againſt the Romiſh tyrannical-uncertain-confounding Church-dividing, and ſtill growing Articles of Faith; Remembring that the ſame men that have made their Religion ſo big as that the French Impreſſion of it (viz. their Councils) is too dear for the purſe of a Non-conformable Miniſter; can yet tell you that even …aith in Chriſt himſelf (explicite) is not abſolutely neceſſary, at leaſt to juſtification, and that the knowledge even of much of the Law of nature as well as of the Goſpel may not be abſolutely neceſſary, as Sancta Clara, Deus-Nat-Grat. Problem. 15. and 16. proveth out of the Schoolmen at large.
18. Manage your Miniſterial converſe prudently and piouſly. The converſe of Miniſters is of great uſe, and therefore frequent Meetings needful: Uſe them to theſe ends.
1. To adviſe and prevent the effects of raſhneſs or imprudencie in Church affairs: when every weak man hath the uſe of the wiſdom of all his ſeniors, it is ſafe.
2. To preſerve Concord, and prevent backbitings, animoſities and ſactions, and diſcordant ſcandalous ſingularities.
3. That young Miniſters may be Learners as well as Teachers, and may grow up under the Helpes of their Seniors.
I think therefore you may beſt thus improve your Converſe.
I. Often meet for faſting and prayer, to lament our former and later ſin, and to pray for the Church of Chriſt and for all men; for the King and all in Authority, that we may live a quiet and peaceable life, in all Godlineſs and honeſty.
II. Set up conſtant regular Diſputations, (not about trifles, nor with litigious licenciouſneſs) But about the grounds of our Religion, eſpecially the differences between us and the Socinians, and Papiſts; And this with School order, under Moderation. Becauſe,
1. Too many of us are young and unſtudyed in theſe matters, and little fit to deal with the Philiſtins Goliahs, and have great need to increaſe in holy defenſive skill.
2. It will by the bounds of order prevent all contentions and wranglings, and medling with Rulers or other mens matters, and all loſs of time by impertinent diſcourſe.
III. Counſel and Concord about Church practice muſt take up the reſt of your time. And theſe three ſeaſonably uſed Prayer, Diſputation, and Counſel will conduce much to your growth and ſtrength.
But ſee that Miniſterial Meetings turn not from Counſel and Agreement to Formality and Vſurpation of a Ruling power over one another, and ſo degenerate not into Synodical Church-tyranny; much leſs uſurpe the Magiſtrates right: For Synods ill managed have bin the Fevers and Pleuriſies of the Churches.
19. Therefore be ſure to keep out, both the Tyranny of Major Votes, and of the proud Magiſterial ſelf-arrogations of any individuals, that think all others muſt ſtoop to them.
1. When it is once thought that the Major Vote muſt carry it, an Ithacian Synod, will tyrannize; and every weak ſelf-conceited man, that hath nothing of ſence to ſay againſt you will charge nine Learned judicious grave Divines with Inſolency, if they will not be governed by ten that are unlearned or injudicious ſelf-eſteemers. Voteing is not for government, but for Concord; And not to be uſed, (leſt it ſeem an appearance or introduction of uſurpation,) except in caſes where meer Concord is your work.
2. But nothing hath more plagued the Church than the Pride and Arrogancy of ſome of the Paſtors, that think they are wronged if they may not Rule. Think not that this Spirit is only in Papiſts or Dioceſans; Pride is the heart of the old man, and born in all; And doleful experience telleth how it ſurviveth in too many Antiprelatical Miniſters, of humbling principles, and unhumbled ſouls. Do we not know that the Pride of ſome among our ſelves, that muſt be All, and do all, till they have undone all, is the very thing, that hath ſilenced ſo many Miniſters, and brought us to the ſtate that we are now in? There are ſome men that muſt only be heard in all debates, and ſeldom hear; who are angry if they be gainſaid; who think that nimble Tongues, or popular Intereſt, or grey hairs, muſt paſs for uncontrolled reaſon. And they ſtudy to make parties, and ſet up their own Dictates, by paſſion or indirect contrivances: They can ſeldom debate a cauſe, but their ſpleen ſwelleth againſt thoſe that ſay not as they ſay, but contradict them, and they ſecretly back-bite them to blaſt their names! They note thoſe that follow them, and thoſe that oppoſe them, and make two parties of them. And all cometh from the common ſin of man-kind, An unhumbled overconfident underſtanding.
Theſe men muſt firſt be meekly deſired to be quiet, and to let you be quiet, and to remember that Non-conformiſts are not for ſelf-obtruding Prelacy; And that they are Brethren and not Lords: If that will not do, try by Prayer to prevail with God, for more of humility and peace in his Miniſters. If that will not do, ſilently bear their importunity with neglect: If that do not, Meet without them:
3. And yet there is as great a miſchief as any of theſe to be avoided alſo: Which is the ſelf-conceitedneſs and Pride of the younger and the more injudicious Sort of Miniſters, hindering them from following the Counſels of wiſer experienced men. For though we muſt have no arrogant Lordly Uſurpers among us, yet all that know any thing muſt confeſs, that in all profeſſions wiſe and eximious men are few: It is but to few Divines that God giveth clear and accurate judgments; And undoubtedly there is a three-fold Superiority and ſubmiſſion of divine obligation,
1. Of Subjects to men in Office over them.
2. Of the younger to the Elder.
3. Of them that have leſs knowledge, to them that have more. For Office and Seniority are but formalities, did they not ſuppoſe an eximious fitneſs by Superior knowledge. If therefore God endow here and there one man with extraordinary judgement, it is the wiſdom and happineſs of the times to know him, and to kindle their Torches at his fire: So did one Luther, one Melanchthon, one Calvin, one Eraſmus, one Jewel, Whitakers, Reignolds, Davenant, &c. profit many. You may go a hundred miles amongſt the leſs judicious ſort, and miſs of that light which one Ameſius …ne Camero, one Strangius, one le Blanch &c. could ſhew the world. And it is the Plague of corrupted nature that Ignorance keepeth men from knowing it ſelf, and not one of a multitude (even of Religious men) who are injudicious will believe that they are injudicious; but every man is ſo much the more confident that he is in the right and others erre, by how much the more he erreth himſelf: ſo that few ignorant Miniſters are teachable, but think that they are too wiſe to learn, becauſe by office they undertake to teach: But through Gods mercy, my own converſe hath bin with an humble ſort of Miniſters, which was the occaſion of our unity and peace. And London and the Countrey have many ſuch, who I hope will be able to reſiſt the dividing attempts of the ſelf ignorant and ſelf-conceited.
20. Laſtly, Spend this little time as in the way to ſpeedy ſufferings and death: Your preſent Winters day is ſhort. Work hard: Live wiſely: Suppoſe your tryal were the next year: Behave your ſelves as men that ſtand in proſpect of the Grave: It is not likely that God will paſs over twenty years wilfull diviſions, wantonneſs, proud contention, ſelf-diſtraction, ſcandals, and great ſins ſo little repented of, that men cannot endure to hear them named, with ſo ſhort or ſmall a ſuffering as we have undergone. And the ſame Spirit yet blinding the guilty, and keeping ſome of the ſeparating party in Impenitence, and working ſtill by unlawful means to their unlawful ends, is the fearful Prognoſtick, that more of the old effects are to be produced by the old uncured cauſe. O be not partakers in the guilt and blindneſs leſt you partake of the deſtruction, and dementation be the ſure prognoſtick of perdition. But O Lord ſpare thy people, and bleſs thine Inheritance, and let not the weakneſs or willfulneſs of the Paſtors or people, deliver it up as a prey to the Deſtroyer. And though our folly and ſcandal have made us a ſcorn, let it not turn to the extirpation of true Religion, and to the further advantage of Church-tyranny, Ignorance, or Malignity in the world. And if we the fooliſh ſinful Paſtors, have forfeited our honour and ſtation in thy Church, let not the Tyrannical Fooliſh and Wicked, but thoſe that ſhall be wiſer, holyer and more faithfully and ſucceſfully diligent ſucceed us.