Mysterious Clouds and Mists, Text
MYSTERIOUS CLOUDES AND MISTES, Shunning the Cleer Light, a little further diſcloſed, in a ſhort Anſwer to Mr. JOHN SIMPSONS long Appendix, Entituled, Truth breaking forth through a Cloud and Miſt of Slanders: Wherein the Charge of Slander, ſo far as it concerneth, both himſelf and ſome others, is taken of and removed
By THO. GATAKER B. of D. and Paſtor of Rotherhith.
LONDON, Printed by E. Griffin, and are to be ſold by Fulke Clifton, on Fiſh-ſtreet Hill, under Saint Margarets-Church. 1648.
To Mr. JOHN SIMPSON.
SIR,
I Intend not to be over-long with you. My purpoſe is not to enter into diſpute, about what you now profeſſe to hold, or not hold; or to examine how far forth your at preſent profeſſed tenents are agreeable to truth: (I have work of more weight to take up my time, that, in regard of my preſent infirmity, hangeth heavy on my hand) but to cleare my ſelfe only, from ſuch imputations as you have been pleaſed, in your late Appendix, to caſt upon me; as having raiſed 1pag. 1.a miſt, and cloud of ſlanders, committed 2pag. 60.great and horrid ſin, and uſed 3pag. 62.reproachfull, and railing ſpeeches, againſt you.
For anſwer whereunto, when I ſhall have but ſimply and plainly related what concerning you, I have delivered, and on what ground; I ſuppoſe the hainouſneſſe, and horridneſſe of this hideous charge, will with any indifferent Reader be much allayed; yea, I hope, your charge it ſelfe, will appeare to be groundleſſe, and unjuſt.
I ſhall rank the heads of it, in that order, wherein your ſelfe have laid them down.
The firſt error, you ſay, that is charged upon you, is, that the morall Law is of no uſe at all to a beleever; no rule for him to walk, nor to examine his life, by; and that Chriſtians are free from the mandatory power of it.
Concerning this I ſay only, that *Preface to Gods ey on his Iſrael. p. 17.18.it was at a publike hearing before a Committee of the houſe of Commons, in the Star-chamber, by ſufficient witneſſes, proved to have been delivered by ſome of the three, that were there convented, and in particular, by Mr. Randall, and Mr. Simſon. nor did I publiſh this, untill I had procured a view of the Papers of the worthy Chaire-man of that Honourable Committee, out of which, word for word, I tranſcribed the ſame. And if it be a wrong to divulge, what, in open Court, in a judiciary hearing, hath publikely paſt, I muſt then confeſſe that herein I have wronged Mr. S. otherwiſe not: for that is all, that herein I report Nor doth Mr. S. himſelfe deny what I herein aſſert.
Only two evaſions he hath, not to refell my report; but to wipe that of from himſelfe, which he is, it may well be, now in part aſhamed of.
The former is, that *pag. 1.ſome did either through ignorance, miſapprehend, or through malice miſreport, what he had delivered; and that to clear himſelf concerning the firſt branch of it, he had in a Sermon at Algate, taught the contrary▪ as for *p. 3.the other three, he can either affirme, or deny them all.
And indeed it hath been wel-obſerved formerly concerning divers, who have taught about this City, wherein people, Athenian-like, too much affect novelties, that endeavouring to draw Diſciples after them, by broaching of new-fangled fancies, they have been wont to deliver their tenents in ſuch ambiguous termes, that albeit their followers acquainted with their canting language, underſtood what they intended in them; yet they might, by ſome colourable gloſſes, and nice diſtinctions newly-minted, make them ſeem to be no other, then what the ſound, and Orthodox held.
But ſuppoſe Mr. S. have in part ſince preached the contrary, to what hee was then charged with; and that the reſt of it, he can either ſay, or unſay, as he pleaſeth; yet what is all this to that, which was then charged upon him, or by witneſſe proved againſt him? which is all that I relate: and if it be well weighed, may come neerer home to what he now ſaith then himſelf taketh notice of. howſoever, it is no other to a tittle, then mine originall exhibiteth.
And if Mr. S. can, as he ſaith he can, averre the three latter; I ſee not, why he ſhould ſtick much at the firſt: ſince that it can hardly be conceived, what ſpeciall uſe, the Law morall ſhould have in regard of a beleever, that may not be referred unto, and compriſed under, one of thoſe three.
But this latter evaſion it may be, will ſtand him in better ſtead: and it is indeed of larger extent then the former, either charge or defence: for therein, he chargeth not me alone now, but the Honourable Committee, who had the whole managing of the buſineſſe, and his brethren, (as he is pleaſed yet to terme them) that by Order attended the Committee there. For he telleth his Reader,p. 52. that if this liberty had beene granted unto him, that his tenants might have beene received from himſelfe, before he were cenſured for them, it might have prevented many reproaches, which he hath laine under, and many ſins in thoſe, who have raſhly cenſured him· But withall inſinuates that he was there, and then dealt with, as was John Huſſe, at the Councell of Conſtance, by the outragiouſneſſe of that Councell; p. 53.ſo many interrupting him at every word, and ſome mocking, and making mouthes at him, that it was impoſſible for him, to make a perfect anſwer to any thing: and in like manner, that when he endeavoured to acquaint the Committee fully concerning his mind, he was ſo interrupted, (and why added he not mocked, and mouthed, to?) that it was impoſſible for any man to know his mind, and judgement: and that it was frequently added by the brethren, (as if they had the managing of the buſineſſe, and not the Committee) that, that day was a day, wherein he was to heare the charge againſt him, and that there would be a day appointed, wherein he ſhould have liberty to bring in his anſwer to the Committee; but that ſuch a day is not yet to be found, nor, as he further intimates, is like to be, untill Aſtraea (an heathen Goddeſſe) come down from heaven (where, but by poeticall fiction, ſhe ne…er was) to doe juſtice to the oppreſſed.
Concerning which, I ſhall take a little more pains, then I deſired to doe, for the clearing of the Committee, as well, as my ſelf. Mr. S. therefore here ſo telleth his own tale, that thoſe, who were not acquainted with the proceedings of the Committee, might conceive the carriage of the buſineſſe to have beene ſuch, as that he, and his complices there, had but one day of appearance, and on that day, they had their charge only given them, unto which, they were not ſuffered to return anſwer, to any purpoſe: for that if they ſpake ought to that purpoſe, they were interrupted, if not farre worſe dealt with; and told that they ſhould have another day for anſwer. Whereas indeed it is well known, that they had not, one, or two alone; but many dayes of hearing. Yea, that at their firſt appearing, before any charge formally entred, or proceeding to examination of witneſſes, they were by the Committee entreated to deliver their minds in writing, for the better clearing of themſelves, concerning ſuch points, as were ſuggeſted, to have been either taught or maintained by ſome of them, or to go for currant among their followers; that ſo the buſineſſe might be, in a fair, and friendly way (if it were poſſible) compoſed, without proceeding in any ſuch judiciary courſe. But this they utterly at firſt, refuſed to doe; nor without much urging, and preſſing by the Committee, could be induced, at length, to condeſcend unto. And when they had, by ſuch importunity, been drawn to undertake it; and a day aſſigned them, to bring in their anſwer; how willing, or deſirous they were, to clear what they had taught, or to make manifeſt, what their mind, and judgement was, may appear, by their anſwers returned to ſome of the Queſtions, in writing delivered unto them; which out of the Copies remaining in the worthy Chairmans hands, I ſhall here word for word, inſert.
Queſtion. 1. Whether the morall Law did oblige a beleeving Iew to obedience?
Anſwer. That the beleeving Iew, before Chriſt, (if any ſuch one was meant) was kept under the Law, ſhut up unto the faith, that ſhould after be revealed. Gal. 3.23.
Queſt. 2. Whether the morall Law doth now, as ſtrongly oblige a beleeving Chriſtian to obedience?
Anſw. That the beleeving Chriſtian, after Chriſts death (if any ſuch one be meant) is not under the Law, but under grace. Ro. 6.14.
Queſt. 3. Whether a beleever be bound to conform his life to the morall Law; becauſe God in that Law requires it?
Anſw. That the righteouſneſſe of the Law is fulfilled in us, who walk not after the fleſh; but after the ſpirit. Rom. 8.4. I through the Law, am dead to the Law, that I may live unto God. Gal. 2.19.
Queſt. 4. Whether he that maketh the Law his Rule; be a Papiſt in heart, whatever he be in practiſe?
Anſw. That though the Law be an eternall Rule of righteouſneſſe; yet he that putteth himſelf under it contrary to Paul, is ſo farre a Papiſt.
Queſt. 5. Whether the Law be a Rule, by which unbeleevers ſhall be condemned, and not a Rule, by which they ought to walk?
Anſw. The Law abſtracted from Chriſt, is no Rule, for unbeleevers to walk by, for life.
Queſt. 6. Whether a beleever may make threatnings a motive to deterre him from ſin; and the promiſes a motive to encourage him to duty?
Anſ. That to ſerve God for the hope of a legall reward, and for fear of legall puniſhment, is no Chriſtian ſervice: or, in Mr. Tindalls words, That to ſerve God, for fear of hell; or the joyes of heaven, are but ſhadows of good works.
Queſt. 7. Whether Peters perſon ſinned in denying Chriſt; or his fleſh only?
Anſ. That as it was in Paul; ſo in Peter: No longer I, but ſin, that dwelleth in me. Rom. 7.17.
Queſt. 8. Whether a beleever in ſinning, breaks any morall Law?
Anſ. Sinne is the tranſgreſſion of the Law. 1 Joh. 3.4.
Queſt. 9. Whether when Peter wept bitterly for denying Chriſt, he did it out of weakneſſe of faith, or duty to God?
Anſw. Peters weeping might be from weak faith, and ſo from fear; or, from ſtrong faith, and ſo from love: but whether, we know not, only we hope it was an Evangelicall duty·
Queſt. 10. Whether a beleever be as well pleaſing to God, in the act of adultery, or murder, as before?
Queſt. 11. Whether a beleever in the act of adultery, or murder, may ſee the diſcharge of that ſin in Chriſt, and his part in Chriſt, before his repentance, and humiliation for it, as well as after all the humiliation in the world?
Anſ. 1. They are framed in very odious, and ambiguous terms. 2. That a true beleever ſeldome, or never falls into ſuch wilfull, ſcandalous wickedneſſe; becauſe the love of Chriſt conſtrains him far above all legall motives. 3. That if perhaps a beleever ſhould fall ſo; yet ought he not to adde infidelity to this other ſinne.
Queſt. 12. Whether a beleever in the act of adultery, or murder, may enjoy as ſweet communion with God, as in the performance of any holy duty?
Anſ. That the repetition of it, is unfit for any Chriſtian mouth, and eare.
Queſt. 13. Whether God doth chaſten a beleever for ſin?
Anſ. That the chaſtiſement of our peace was upon him, that is, Chriſt; and that by his ſtripes we are healed. Eſay. 53.5.
Queſt. 14. Whether a beleever falling into ſinne, ought not to pray for the actuall pardon of it, in the ſight of God, or only for the manifeſtation of it, to his own conſcience, and the continuation of it?
Anſ. That when it ſhall be explained to us out of the Scripture, what is meant by actuall pardon; and what by the ſight of God, then ſhall we be better able to anſwer to this propoſition.
Queſt. 15. Whether there ought to be dayes of faſting and humiliation appointed under the Goſpell?
Anſ. We know nothing to the contrary.
Queſt. 16. Whether a Chriſtian ought to afflict his ſoul, with ſorrow for ſin, in a day of humiliation, and whether it be ſin to ſorrow for ſinne?
Anſ. That all humiliation, and ſorrow for ſin, which is not of faith, is ſin.
Queſt. 17. Whether a beleever humbling himſelf for ſin, in theſe ſad dayes, ſeeking Gods face, and returning unto him, may not expect a bleſſing from God, and the Nation for Chriſts ſake in ſo doing, and whether the doing of theſe duties for this end, be the cauſe why our faſting, and Prayer prevailes no more with God, for the healing of the land?
Anſ. That although a man pretend to humble himſelf; yet if he make his humiliation, repentance, and reformation, a fortreſſe, and tower of defence, the munition, armour, and wall of braſſe, to defend the Kingdome, and Nation; if he makes his repentance of ſuch omnipotent efficacy, that there is no thunder-bolt ſo great; no wrath ſo furious in God; but it will aboliſh it, without ſo much, as mentioning the Lord Ieſus, who only delivereth us, from the wrath to come, who if he had not delivered us from the deſert of the ſinfulneſſe of our humiliation, repentance, and reformation, the juſt wages thereof would have been everlaſting fire: we beleeve ſuch humiliation, is neerer the pride of Lucifer, then true Chriſtian humiliation. 2. That among the great ſinnes of the Kingdome, we beleeve, that the great eſteem, dignifying, and exalting of our own works, doings, and duties, to make our peace with God, is a dethroning our great, and only peace-maker, and thereby a moſt dangerous enemy to the peace of this Kingdome.
Now, beſides that from ſome of theſe Queſtions, it may be obſerved, what wholeſome and ſavoury documents their followers (at leaſt) deduce from the tenents by theſe men maintained; to let (I ſay) that paſſe; let any intelligent, and indifferent reader judge by moſt of their Anſwers, whether theſe men deſired to have men know their mind and judgement; as this man pretendeth, that his deſire, and endeavour was to have done, but that he was ſo interrupted, that it was not poſſible for him ſo to do. Sure in writing there was no body to interrupt him, or them: and Mr. S. himſelf, being the principall ſpokeſman among them, was by ſome of the brethren in an orderly manner diſputed with, without any ſuch interruption, as he here complaineth of; and was often alſo afterward heard at large. Nor was there proceeding to any hearing of witneſſes, untill they had refuſed to give more clear, and ſatisfactory anſwer, unto theſe, and ſome other of the Queſtions, delivered unto them: for unto many of them, they returned no anſwer at all. And if this mans mind therefore were not then fully made known (as he pretends) concerning thoſe points: himſelf was in fault; in whoſe power, and at whoſe choiſe it was, to have fully in writing expreſſed the ſame, had he been minded ſo to doe: mean while, that he had ſo taught, as in the charge is related, was then, and there averred; nor any exceptions taken unto thoſe, that witneſſed the ſame.
Theſe things then, ſo tranſacted at a publike hearing, and ſuch points charged upon, and teſtified againſt, Mr. S. to have been delivered by him, which himſelf cannot gain-ſay: I ſuppoſe it to have been no “p. 17.breach of charity (as hee chargeth it) to deem, that *Preface to Gods ey, &c. p. 17.from thence, thoſe exclamations of his might well proceed; away with the Law, away with the Law: as alſo that horrid ſpeech, (ſo I term it again, and ſtill ſhall do, whatſoever colours Mr. S. ſhall pleaſe to varniſh it over with, thereby to ſmooth, or ſmoother the horridneſſe of it) The Law cutteth of a mans leggs, and then biddeth him walk: which whether it be fitly paralleled “p. 28.30.with thoſe paſſages of the Apoſtle; *Rom. 7.5.The motions of ſinne, which were by the Law; and “2 Cor. 3.6.The letter killeth: or, whether it do not juſtly deſerve ſuch an Epithet, I ſhall leave to any pious, and impartiall Chriſtian to determine: for the ſpeeches themſelves are not denyed. And as for ſome “p. 18.harſh expreſſions of Luther concerning the Law; as the like alſo concerning Chriſt; which in overmuch heat of paſſion, ſeem to have fallen from him; and I would rather men ſhould read in the writings of Mr. S. and others of his way and ſtrain, then hear from me; I ſuppoſe men moderately minded will hardly juſtifie them; muchleſſe take liberty to themſelves therein to imitate him, and yet further muchleſſe to forge others thereby far harſher then thoſe of his.
The next matte of charge againſt Mr. S. was, that he ſhould teach, *Preface to Gods ey, &c. …. 18.That God doth not chaſtiſe any of his children for ſinne, nor is it for the ſins of Gods people that the Land is puniſhed.
Whereunto might further have been added, that preſumptuous ſpeech of his in open Court, then confidently uttred; whereof my ſelf was an ear-witneſſe. That he did not beleeve, that any ſinne of his own, or of any beleever, had any hand in the procuring of the judgements of God, then upon the Land.
As alſo what in a paper was given in by him, under his own hand, conteining the heads of a Sermon Preached at Algate, at the giving, and taking of the Covenant (occaſioned it ſeems by that Queſtion among others propounded; whether a beleever may lawfully take the Covenant, as it reqireth his confeſſing his ſins, deſerving the calamities, and judgements, that now ly upon the Nation?) in theſe words.
I did profeſſe, that J thought what I had taught was a truth, That nationall puniſhments do not come upon a Land, or Nation, for thoſe ſins, for which Gods juſtice is ſatisfied in Chriſt.
Now concerning this, which he cannot deny, and yet would fain ſalv; he maketh anſwer, that “p. 34.ſome few weeks, for want of experimentall knowledge, he was a little clouded in his ſpirit, concerning the doctrine of affliction; but that his miſtake was never charged upon him, by his accuſers: (which riddle of his, what it means, I cannot arread) and that *Ibid.yet in his darkeſt, and moſt cloudy diſcourſes, he held forth enough to charitable and loving hearers, to free him from this charge.
He might better have ſaid, that by theſe, and the like aſſertions, he ſtaved people of, and kept them aloof, ſuch eſpecially as were forward to rank themſelvs, among the number of beleevers, from deeming their ſins to have any hand in the procurement of Gods judgements upon the ſtate, and from being humbled in that regard, in the ſight of God for the ſame.
Sure when he appeared in the Star-chamber, he was far enough from holding out that, that might free him, from the charge: belike his appearance there, was within the compaſſe of thoſe few weeks, during which his ſpirit was under the cloud, he ſpeaks of. And yet by *From p. 36. to p. 43.a long lacinious diſcourſe, to ſhew either the ſubtilty, or ſublimity of his wit, in being able to argu either way, he would make men beleev, that he taught nothing then, but what he holds now, though he profeſſeth now to have attained “p. 34.a more cleer and truly ſpirituall knowledge of the point.
And herein he ſeems to reſemble *H. Cl.one, that living ſometime in the City, did preach publikely, that the plague was not infectious; who being convented before autority, and qeſtioned for ſuch his doctrine, his anſwer was, that he denied not, but that the plague-ſores, or blains might be infectious; but his meaning was, that the ſtroke of Gods Angel was not infectious. But as his doctrin, ſo delivered, whatſoever his reſerved meaning was, did encourage people to repair over-boldly to thoſe that were viſited, and that, as was then deemed, to the damage, yea, and death, of not a few: So it may juſtly be feared, that theſe cloudy, or rather peremptory aſſertions of Mr. S. have endamaged, and endangered ſoules, not a few, in with-holding them from ſerious humiliation for their ſins, under the hand of God, as wel upon themſelvs in particular, as upon the land in generall; notwithſtanding theſe his diſtinctions, which he cometh out with now; but not heard of then, when this charge, was given in againſt him: at which time, it ſeemed to be grounded upon Gods not ſight of ſin in any Beleever, the principall ſubject of Mr Eatons book, then juſtified among them; elſe what reaſon ſhould there be of Gods not inflicting evills nationall, more then perſonall upon any, in regard of ſins ſatisfied for by Chriſt, in both which †p. 42.himſelf makes the caſe to be all one.
Mean while, what hath bin affirmed, is not here removed, that this poſition, in both branches of it, was by witneſſes produced, proved to have bin delivered by Mr S. which is as much as I avert.
The like may be ſaid of the next Point; to wit,
*Preface to Gods eye, &c. p 18.That if a man by the Spirit, known himſelf to be in the ſtate of grace, though he be drunk, or commit murder, God ſees no ſin in him
To this Mr S, ſaith nothing, but that †p. 43.if he ſhould name the party, that gave this in against him, it would be enough to acq…t him, in the judgement of thoſe, that know him. But that †p. 44.for the ſubſtance of it (ſetting aſide ſome words put in to bring an odium upon it,) to wit, that God ſeeth no ſin in his juſtified children, it is Gods truth, which he hopeth to maintain unto death. And I hope then it was no fault, either for that party, whoever he was, to charge it upon him; though thoſe terms (which whether Mr S. inſtanced in, or no, is not much materiall) might, if he did not, have bin ſpared: nor for me to relate what was then alledged.
Mean while, he that now acknowledgeth it, to be *p. 50.a gr…ſſ error, and deſtructive to the power of godlines, to maintain, that God in no ſenſe, may be ſaid to ſee ſin in his people; having yet in thoſe terms, (which he now here acknowledgeth,) taught it; knowing it to be ſo in Mr Eatons book maintained, and yet joyning with thoſe, that had bin publiſhers, and were then defenders of it, and the ſubject matter therein conteined; nor at all, manifeſting his diſſent therein from them, which by writing he might have done, had he bin ſo minded; he hath no cauſe to complain, if it were ſo charged upon him, as it was then taught, and had bin delivered by him: theſe inſtances inſerted, not at all altering, or concerning the ſtate of the Queſtion: and that the rather; for that ſome of his followers (whom, why I ſo term, I ſhall hereafter ſhew) have in that manner, which he now would ſeem to condemn, maintained it. And let Mr S ſeriouſly conſider with himſelf, whether his delivering his tenent in ſuch terms, having bin by his Auditors ſo apprehended, have not given divers of them occaſion to take the more liberty to ſin, upon that conceit, that though they do commit ſins never ſo heinous, or horrid, God doth not at all ſee it; not is at all offended, or diſpleaſed with them, for the ſame.
The nex… charge is w…th much vehemency proſecu…ed, to wi…, where I ſay, that *Gods eye on his Iſrael. p. 25.thoſe groſly abuſe the words of the Pſalmiſt, Pſal. 40.12. who taking their riſe from Luthers application of them, with ſome harſh expreſſions unto Chriſt, ſtrain them ſo far, as to diſſwade Christian people from troubling of themſelves about confeſſion of their ſins, as being enough, for them to beleev, that Chriſt have hath confeſſed them for them already, againſt the latter clauſe whereof, to wit, enough for them to beleev that Chriſt hath here confeſſed them for them already, in my margent, I name Mr S. preaching on that Text.
From which aſperſion to clear himſelf, he affirmeth,
1. *p. 57.That he tooke not his riſe for the expoſition of the place from Luther, whoſe expoſition thereof, be had not then ſeen.
2. †p. 57.58.That the Apoſtle expoundeth that Pſalm of Christ; and other Autors of good note expound that paſſage of ſins imputed unto Christ.
3. That †p. 58.I would make my Reader beleev, that upon this account, he would wholy take away confeſſion, which he denyeth; and *p. 56.is able, he ſaith, to prove the contrary, by the teſtimony of many godly, who then heard him, and would be depoſed thereupon; and †p. 58.59.that the maine uſe of his ſermon was to teach beleevers, how they ſhould in an evangelicall way confeſſe ſin, ever the head of the Scape-goat, Lev. 16.21. in faith, beholding them laid, and charged upon Jeſus Chriſt; in which we do confeſſe, and acknowledge to the glory of Gods grace, and Chriſts goodneſſe, that our ſins are laid upon Jeſus Chriſt.
4. That †p. 59.about the ſame time, be preached in divers places, on 1 Joh. 1.9. which Sermons might ſhew, that he is not againſt confeſſion of ſin.
To all which I anſwer,
1. That I charge not him in particular, with taking the riſe of his doctrine, therein, from Luthers harſh expreſſions. There are others, that ſo do, whom in thoſe words I intended.
2. Nor do I control thoſe, that underſtand either the Pſalm of Chriſt, or that paſſage, of our ſins impured unto Chriſt; tho I rather approve of another interpretation; which I there propound.
3. Nor do I charge him, that he would wholy take away confeſſion of ſin, which Mr Eaton himſelf doth not: but that herein he concurreth with him, and ſome others, in affirming that Chriſt there confeſſeth our ſins for us: and thereupon taking away all neceſſity of confeſſing our ſins, in ſuch manner, as the faithfull Saints and ſervants of God, in Scripture ordinarily do, as incenſing Gods wrath againſt us, under which we do lie, as *Pſa. 32.3, 4, 5.David (though a beleever, and a perſon juſtified in Gods ſight) did, untill we do make ſincere, and ſerious acknowledgment of them.
4. And this being ſtill conſtantly avowed by perſons religious, and judicious, who then heard him, is no way removed, or contradicted by that which be here relateth to have bin the main uſe of his Sermon: and all which I doubt not, but that, Mr Eaton himſelf, were he yet ſurviving, would readily ſubſcribe unto.
Nor do I make any queſtion but that thoſe two parties, who pronounce, the one of them *I. Saltmarſh of Free Grace. p. 271.ſuch beleivers, to be but poore melancholie creatures, as are much troubled for new ſins, ſuppoſing God to be angry with them for the ſame; the other, that it is †Earburie. See Oxford Account p. 36.a ſigne of the ſpirit of Antichriſt in perſons, to be afraid of this ſin, and of that ſin; and conſequently of any ſin; yet would either of them owne the confeſſion that Mr S. here ſpeakes of, and †p. 59.telleth us, is the beſt confeſſion: to wit, whereby we confes that our ſins are laid upon Chriſt. Neither is this that confeſſion that *Pſal. 32.5, & 51.3, 4.David, and other †Ezr. 9.6.15. & 10.1.10.11. Nehem. 9. Dan. 9.men of God, made of their ſins, recorded in the word; nor that which the word of God under that term and title of confeſſion †Prov. 28.13. Jer. 3 13. 1 John. 1.9·requireth of us; but an acknowledgement of them, as offences committed by us againſt God, and our ſincere and ſerious ſorrow for the ſame. Neither would the confeſſi…n *Levit. 16.216 p. 59.made over the head of the Scape-goat, ever have availed any, unles it were accompanied, with inward remorſe and contrition of ſpirit, as †Pſal. 51.3, 17.Davids and that of thoſe oth…r ſervants of God was. And all this therefore is but the crying up one neceſſary duty, for the crying downe and ſuppreſſing of an other.
But the *p. 60.great and horrid ſin, that he would not have me forget to confeſſe, is the charging of him, for exhorting people to ſinne, as faſt as they will, (becauſe there is a fountain for them to waſh in.) Whereunto he addeth, that he doth think that if †ibidthe Devill himſelf ſhould get up into a pulpit to preach, (who doth often preach by his Vicars and Curates) (he might have added, no leſſe often by Schiſmaticks and Sectaries,) that he would not make uſe of any ſuch exhortation.
The words, upon occaſion whereof, this hideous tragedy is raiſed, are theſe; ſubjoyned to a relation of ſix ſeverall tenents charged upon, and proved againſt thoſe three, that appeared in Star-chamber before the Committee fore-mentioned, whereof Mr S. was one; and particularly that out of Mr Eaton then objected to them, and defended, that when Abraham denied his wife, and in outward appearance ſeemed to lie in his diſtruſt, lying, diſſembling, and equivocating, that his wife was his ſiſter, even then truly all his thoughts, words, and deeds were perfectly holy, and righteous from all ſpot of ſin, in the fight of God freely.
*Preface to Gods eye, &c. p. 18.To which may be added that wholeſome exhortation, then alſo averred, to have been delivered by one of them likewiſe in the Pulpit, which might poſſe for an uſe of the point, Let beleivers ſin as faſt as they will, there is a fountaine open for them to waſh in.
Concerning which he granteth, that †p. 61.this was brought in againſt him, that he ſhould in a Sermon deliver thoſe words juſt in the ſame terms, as I have related them, not as he now cutteth them aſunder in relating of my relation; nor doth he deny the uttering of them.
Only he addeth that †ibid.the party that gave it in, being by ſome (I know not who, nor when) demanded, whether he did deliver it, by way of exhortation, was ſo ingenuous as to acknowledge, that it was not delivered as an exhortation.
Then to juſtifie the matter,
1. *p. 61.He paralleleth it, with thoſe paſſages, Rev. 22.11. He that is unjuſt, let him be unjuſt ſtill, and he that is filthy, let him be filthy ſtill.
2. He telleth me, that †p. 62.my learning might have taught me, that the word Let, is not alwayes uſed by way of exhortation; but ſometime by way of ſuppoſition, and frequently ſignifieth as much as though, and †ibid.ſo taken, it is as ſeaſonable a truth as he can in deſire of my good, leave upon my ſpirit; who though profeſſing my ſelf a beleiver, have ſinned, as faſt as I can, in his apprehenſion, againſt the laws of love, and the commandements of the Lord Jeſus; yet there is a fountaine opened, in which if God give faith, I may waſh my ſelfe from theſe ſins.
To all which ſore charge, and ſlight apologie, I anſwer,
1. That the ſpeech it ſelf, whether delivered in way of exhortation, or inference, (and one of the two it muſt needs be) doth ſavour too ſtrongly of an incitation, and encouragement to ſin, and that wilfully; which was all that in the term to exhortation, I intended.
2. That if the thing it ſelfe be ſo hideous, that if the Devil himſelfe ſhould preach, he would not make uſe of ſuch an exhortation; and yet by his own grant, the words may be ſo taken; then thoſe ſurely have juſt cauſe to …ake ſhame to themſelves, who uſe expreſſions in the Pulpit, trenching ſo neer upon that, which is ſo hideous, that even the Devill himſelf would not ſo uſe; that they cannot without ſome ſubtile nicety be diſtinguiſhed the one from the other.
3. That to draw Scriptures thus in, as here, and before, to parallel, and bear out ſuch ſpeeches, as both that before, and th…s here, are, is to play, and dally with Gods word, and to be boulder with it, then Chriſtian piety will well permit.
4. That it is a poore ſhift to help out ſuch a looſe ſpeech, to tell us, that let is not alwayes a note of exhortation, when as the matter of the propoſition, and manner of the conceiving it in thoſe terms, ſin as fast as they will, ſound overmuch, and over loud, in any ordinary conſtruction, to an incitement to willfull ſin, for which, the though ſubſtitute in the room of let, is but a very ſorry ſalv.
As for this application of it to my ſelf, that I have ſinned, as faſt, as I can, in his appr…henſion, and yet if God give me faith, I may waſh my ſelf from theſe ſins. I take the former branch as a fruit of his own ſelfiſh fancy, and the latter, as a frothy flout, and ſo leav them to him; and this whole apology for my ſelf, to the cen…ure of thoſe that are of underſtanding, and abili…y, to diſcry, and diſcover the ſlights of impoſters, th…ough ſuch colours, as they are wont to glaſe over their unſound tenents withall; and their ſhifts, in varying from point to point, as they find the bl…ſt of popular appl…uſe to blow.
And now Sir, I addreſſe my ſelf again unto you, who that you may ſeem, not without cauſe to have laid ſuch a load of ſin upon me, that I could not poſſibly, in your apprehenſion ſin faſter then I have done, againſt the Laws of love, and the commandments …f Chriſt; in the cloſe of this your diſcourſe, tel your Reader, *p. 62.it might be exp…ted, you ſhould ſpeake ſomewhat to my reproaches, and railing ſpeeches agai…ſt you; but we know, you ſay, who hath ſaid, men have learned to reproach me, and ſpeak evill of me, and I to ſuffer.
Sir, what reproachfull and railing ſpeeches, other have ſuffered, not ſome one, or two; but the maine body of Gods faithfull Miniſters, and Meſſengers among us, from the mouths, and pens of thoſe of that faction, which you have formerly adheared to, and complyed with, is too well known; and I have at large †Preface to Gods eye, &c. p. 10.13.elſe where, diſcovered But Sir, where are thoſe reproachfull, and railing ſpeeches, that you here charge me to have uſed againſt you? or why do you not produce them; or point, at leaſt, to the places, where they are to be found? you have raked, and ſcraped together all to a tittle, for ought I know, or can call to minde, that I have any where written of you; what railings appear there, in any part of it? or who is able to ſay, that I ever railed upon you, either in publique, or in private? Sir, it is none of my uſage: what yours is, I wot not. This charge of yours therefore, I am well aſſured, you are leſſe able to make good, then I am all, that hath bin by me charged upon you.
For ſuch erroneous points, as have bin broached by you, and others, if I have maintained the truth of God againſt you, or them, and diſcovered the evill conſequents of them, I have therein done no more, then what my duty to God, and his people, hath in my place required of me: and that the rather, for that I perceived divers of my people to be too much taken with them. For your ſelf, the time was, when having heard you, once, or twice in my place, and upon invitation of you home, had ſome conference with you; I tooke ſo good liking of you, that not long after motion being made for a weekely lecture in my congregation, I recommended you, to ſome of my people, that were moſt active in the buſineſſe, who upon enquiry enformed me, that y…u were like to ſettle, either at Dunſtans, or Butolphs, whether of the two, I now remember not: and ſo that buſineſſe was at an end. Some good ſpace of time after, I heard, by reports of many, ſome of mine own people, among others, who uſed to hear you; that you were fallen into divers ſtrange points, tending to Antinomianiſm; and that ſome of my Congregation, women eſpecially, were, by hearing of you, therewith infected: that which afterward appeared to be no falſe report, or groundleſſe ſurmiſe, but a truth. For there repared to me one day, two women of your Auditors, living under my charge, who were earneſt with me, to have uſe of my Church, for a day of ſolemn humiliation; affirming that they would bring none, but Miniſters to perform the duties of the day. Demand being made, who the Miniſters were; the anſwer was, Mr: Simſon, and Mr. Randal. why thoſe? becauſe I had received ſome aſperſions againſt Mr. Simſon, (I give you their words,) which he would take off. What aſperſions? I had confuted ſome of his points, what points, or point? I had taught that ſanctification was an evidence of juſtification. and did he hold, and teach the contrary? yea, and that which he had taught therein, was the truth, to wit, that ſanctification was no ſure evidence of juſtification; that which according to their weak ability, they endeavoured ſtifly to maintain. In concluſion, I anſwered them, that if it were ſo, you ſhould not, with my conſent, come into my Pulpit, by the leavening of my people, to make me work, for the unleavening of them againe. They told me plainely, if they could not have you in publike, they would have you in private; and ſo I was after told they had. Now true it is, that I had handled that point a little before purpoſely, upon occaſion of another, that had neerer at hand, fallen upon that argument, and uſed ſome reproachfull terms, concerning that evidence, nothing minding Mr S. But Sir hence it appeares, what by your hearers acknowledgement, you then taught; and that by your ſuch teaching, whatſoever you now hold, or pretend to hold, people were then tainted, and ſome of mine own, among others; (for I preſume they were not here in alone,) who continue ſtill ſtif both in this erroneous conceit, and in that other, which you now ſo deepely brand, concerning Gods not ſeeing ſin at all in his Saints, which is not unlikely they ſucked then together with the former, from Mr Randall, and your ſelf, whom they conſtantly followed.
But Sir, if I had ſo exceedingly wronged you, as you here pretend; and uſed ſuch reproachfull, and railing language, as you here intimate, againſt you; I marvel much, what the reaſon ſhould be, that I never heard ought of it, all this while before, from you: which had bin no difficult matter, for you, to have done, either by word of mouth, or by a few lines in writing; you being not ignorant of the place of my conſtant abode, whereunto by a continued ſtate of infirmity, I have bin confined, now almoſt theſe three years. That which yet I ſhould not have mentioned, ſave in regard of ſome reports that have bin caſt abroad, whether coming from your ſelf, or no, I know not. It is not long ſince, I ſuppoſe, about a twelv-monethmonth paſt, that one of my people repairing to me, as▪ from your ſelf, acquainted me with your willingnes, to beſtow your paines, ſome Lords day, with me, if I would give way to it. I told him, I thought it, not ſo ſafe for me ſo to doe; in regard of thoſe erroneous opinions that you had bin charged with, and had not cleared your ſelfe of. He replyed, that you now acknowledged your judgement in thoſe points to be altered. I told him again, that if your judgement were altered, from what formerly you had hold; you might do well to make it publikely known, thereby to undeceiv thoſe, who had formerly bin miſled by you: but that you ſhould ſo prefeſſe, did to me ſeem very ſtrange: for that within ſome few daies before, I had bin informed by a Gentlewoman of good credit, that it was reported by a Miniſter, then about the City, (one in whoſe Lecture, at great All-halows, if I miſtake not, you ſucceeded,) as from your ſelf, that you had bin with me, and made it appeare unto me, that I had wronged you, in charging you with what you had not held. Now Sir, whether both theſe▪ or either of them, came from yourſelf, or no, (the latter whereof, for the ſubject matter of it, I am ſure, is untru) your ſelf beſt know. I relate them both as they came to me; wiſhing that the former of them, may be tru, and that God will be pleaſed to give you a right underſtanding in all things.
Thus, Sir, I have done with you, and your charge againſt me, not intending to waſte further time about this buſines, which (in regard of other more important employment, formerly hinted) both is, and will be very precious with me: but to leav and referre what I have here ſaid, to the conſideration, and conſtruction of others, thereof to deem, and upon adviſed peruſall to determine, whether I have attracted ſuch hainous, and horrid guilt, or no, as you herein charge upon me, by ought that concerning you, and your teaching, I have any where publiſhed.
And if it be demanded, why this Apology came no ſooner abroad, ſince, that being ſo ſhort, it might ſuddenly have bin diſpatched; the reaſon is, becauſe by occaſion of mine other hard task, (the one half whereof, I had not as yet overcome, by reaſon of a long continued, and late renewed infirmity, being therein much retarded, and was loth therefore to filch time from for any other, not very neceſſary, by-buſines, before I ſaw ſo much at leaſt of it accompliſhed) I had not leaſure, ſo much, as to ſurvey your charge againſt me; nor was afterward able to returne ſo full anſwer thereunto, untill I had a view of ſome papers, concerning that buſines of publike hearing; whereof, by reaſon of diſability to ſtir far abroad, I could not procure either fight, or tranſcript, but by others.
To conclude all, Sir, I ſhall beſeech you, in the fear of God, adviſedly to conſider with your ſelf, what multitudes of people, have of late bin drawn aaſide, into groſſ, and pernicious errors, by thoſe, whom you have ſometime conſorted, and complyed with; and by your ſelf, in likelyhood, not a few (as ſome of them profeſſ it) among the reſt: that you may be ſeriouſly humbled in the ſight of God, for what of this kind, you have formerly failed, and faulted in; ſincerely to his glory acknowledge your former overſights therein; diſcreetly, and prudently, for time to come, forbear ſuch expreſſions, as may in ordinary apprehenſion, tend to the fomenting of liberty to ſin, and looſnes of life; and piouſly proſecute the preſſing upon all ſorts, the practice of repentance, which God by his judgements preſent upon us, doth ſo inceſtantly, and ſo inſtantly call upon us for; and that duty, which God in his Law reqireth of them, and whereunto in regard of Creation, as wel, as of redemption, they ought to hold themſelvs ſtil obliged: that ſo you may, if it be poſſible, (which with ſome peradventure yet, is never like to be;) but that you may at leaſt, do what in you lieth, to reduce thoſe, whom you have formerly turned out of the way, and cauſed to ſtumble at Gods Law. By ſo doing, you will gain more ſound peace, and ſolid comfort in the end, then by complying with the humors of people, unſtable, and unſetled, (of whoſe mutability, and inconſtancy I doubt not, but that you have had, or ſeen ſome experience your ſelf) you ſhall be ever able to attain. The Lord be with you, and vouchſafe unto you, and us all, ſpirituall wiſdome to carry our ſelvs aright, and uprightly in all things, to the honour of his grace in us, and truth profeſſed by us; the preſerving, and building up of his people, in either; the faithfull diſcharge of our duty here, and eternall welfare, for, and with our bleſſed Saviour hereafter. Amen.
FINIS.
Imprimatur,
James Cranford. Iuly. 22. 1648.
End of the text · Thomas Gataker, Mysterious Clouds and Mists (1648)