Whether We May Lawfully Hear the Now Conforming Ministers, Case
A CASE OF Great and Preſent Vſe.
Whether we may lawfully hear the now Conforming Miniſters, who are re-ordained, and have renounced the Covenant, and ſome of them ſuppoſed to be ſcandalous in their Lives?
Conſidered, and Affirmatively reſolved.
By a late Eminent Congregational Divine.
London, Printed, for Jonathan Robinſon, at the Golden-Lyon in St. Pauls Church-yard. 1677.
The Caſe. Whether we may Lawfully hear the now Conforming Miniſters, who are Re-ordained, and have Renounced the Covenant, and ſome of them ſuppoſed to be Scandalous in their lives?
Anſwer.
FOr the reſolution of this Caſe, there is a threefold Conſideration pertinent.
Conſideration I.
About the Duty it ſelf, Hearing the Word.
There are four ways by which at this day the great God conveyeth the Knowledg of himſelf and his Mind unto ſinful Man: 1. His works of Creation and Providence: Pſal. 19.2. 2. The ſuggeſt of Conſcience, even the remainder of God's Image in us. 3. The word or Law of God Written, Expounded or applyed in ordinary Preaching. 4. The Church, which is the Ground and Pillar of Truth, the Knowledg of God and his Mind is more eſpecially there held forth, by the gifts given, and Offices therein appointed by Chriſt. Theſe are diſtinct ways and methods of God, by which he is pleaſed to make known himſelf: and we are obliged even by the Law of Nature to attend when God doth ſpeak; it is therefore an undoubted moral Duty, to attend the ſpeaking of God in whatſoever way by Providence brought unto us.
The Scripture with the Interpretation and Application thereof, commonly termed Propheſying or Preaching, is one of the fore-mentioned means by which God makes known himſelf to us, this is a National gift according as God in his Providence ſhall diſpoſe: Pſal. 147.19, 20.
Such National or Publick Preachers may be ſaid to have their Call from Chriſt, he having a hand in ordering the motions of Providence for the good of his Church: John 5.17. And particularly in this providential ſending of Miniſters, Mat. 9.38. and this is the calling and ſending mentioned, Rom. 10.15. The Lord in theſe adminiſtrations, by Preachers thus ſent, according to the good Pleaſure of his Will finds out a People before they ſeek him. This is a diſpenſation of God to Men as his Creatures.
For Application to the Caſe.
The Word of God interpreted and apply'd by preaching in this providential way, is a choice Mercy and Gift, wherewith God hath bleſſed this Nation for many years, to the Converſion and Edification of many thouſands. The Governors thereof have ſucceſſively according to their Light made divers good Laws and Statutes for Improving this Mercy for the beſt advantage of the Nation, as appears in that,
1. There are Schools and Univerſities maintained for the bringing up of Perſons in Learning; alſo there is a conſtant ſetled maintenance for incouraging of ſuch as ſhall be ſent out to the ſeveral parts of the Nation in this great work.
2. There is a ſum of Doctrinal Truths, which in the enlargement and application, are ſufficient both for Converſion and Edification, which the Preachers are to aſſent; and there is proviſion made by our Laws that ſuch perſons only who are ſound in the Faith be imployed therein.
3. The Inhabitants of this Nation, are required to be preſent, and to give attendance to Inſtruction, that they may Learn the Fear of the Lord.
Aſſertion.
Theſe things being ſo, although ſome of us do enjoy the Inſtruction of our Paſtors being in a Church relation, yet it is a duty that we and our Families frequent alſo, (as we have Liberty and Opportunity, the more Publick and National Miniſtry) for theſe Reaſons.
Reaſon 1.
Where the Lord hath appointed various ways and methods, in which he will draw near to us, and manifeſt himſelf, we ought to make uſe of all in their place and ſeaſon. This is a ſeveral and diſtinct way or appointment of God, not only in reſpect of Gods works and our Conſciences; but alſo in reſpect of the teachings of Church Officers, as appears in theſe particulars.
1. The one is Cultus Naturalis, from the firſt Commandment, directed by the Light of Nature; and the other is Cultus Inſtitutus, a duty of the ſecond Commandment, and our direction herein is onelyonly from Goſpel Light.
2. In reſpect of the Perſons that are the primary Object of each. Propheſying, that is, Church Preaching, ſerveth not for them that believe not, but for them which believe; It is principally for building: for a Church State ſuppoſeth them Believers; though ſuch preaching hath occaſionally its efficacy is converting weak, and more directly in relation to the Children of Members. This National or Providencial preaching, is principally for Converſion, and hath for its primary and main object, perſons in their natural condition; ſuch a Preacher was Noah, 2 Pet. 2.5.1 Pet 4.6. Mat 16.3. Preaching is before believing, and believing before any Church Ordinance: There were Preachers in all Nations, and in every City, before there were Churches in every City.
3. The one is from Gifts only as neceſſarily requiſite, but Church Inſtruction ſuppoſeth the perſon to be not only of ſome eminency in Gifts, but Grace alſo, and ſet apart to office according to Chriſts appointment.
And now having ſeen the difference of theſe two methods, the Conſequence will follow; they ought to be attended with due reverence each of them.
Reaſon 2.
As we are Members of Churches, ſo we are Subjects and Members of this Common-Wealth, and are obliged thereby to obſerve the lawful command of our Governors, and to be examples therein to others. As members alſo of this Civil body, we ought to Joyn with it in a thankful acknowledging this happy Providence of God, by which we and our Children after us maybe inſtructed, which may be a means to have it continued, and a neglect thereof would give juſt cauſe to fear the contrary.
Reaſon 3.
If Church Members, or any one Godly Man hath a Warrant to forbear hearing ſuch Miniſters upon this account of unlawfulneſs, then all Godly men ought at all times ſo to do; and if ſo, the Examples of the Godly to the generality being very leading in the matters of God, this Ordinance thereby will be little frequented, and of leſs efficacy to thoſe that do come to it. And by aſſerting it unlawful to hear ſuch Miniſters, we imply, it were better for the Nation there were no preaching but in particular Churches; and if ſo, what can we expect will become of many thouſands in an ordinary way of Salvation that have no benefit at all by our Church-Inſtructions? We are to walk wiſely, yea, mercifully towards them that are without.
Objections Anſwered.
Object. 1.
Where there is no true Church, there can be no true Miniſtry: the Church of England is no true Church, Ergo, &c.
Anſwer.
There may be a Lawful and True Miniſtry, or Adminiſtration of the ſaving truths of God, though the Nation, or any parcels of it as yet be in no Church-State. We ſay each particular Church materially conſidered, is part of the Church Catholick. The matter muſt needs have being before the form can be introduced. No Man becomes a Member of the Catholick Church but by his effectual calling, and that is by preaching the Word. I conclude therefore each particular Church to have its production from ſuch an Adminiſtration, and not this Miniſtry to have its original or ſtate from the Church.
Object. 2.
The National Miniſtry is Antichriſtian, derived from Rome.
Anſwer.
If Antichriſtian, its either ſo from their Standing, as deriving their Ordination thence, (of which in the third Conſideration,) or from their Doctrine: if any ſuch doctrine be preached, it's the miſcarriage of particular perſons, and contrary to the National proviſion. The Articles of Religion, to which the Miniſters are to conform their Inſtructions, are Orthodox, and framed for the caſting and keeping out of Popery.
Object. 3.
It offends our weak Brethren; it is a complying with the Corruption of the times, its an approbation and incouragement to Conformity.
Anſwer.
Theſe, and other Objections of the like nature, have their weight and place in practice when the matter is indifferent, and may be done or left undone without Sin, and not in relation to any moral duty. Though I know gathering of Churches in a Congregational way, preaching without Ordination, Baptizing of Infants and the like, as well as hearing a conforming-Miniſter, are a great offence to ſome that are truly Godly: yet may I not ſay, If ſuch a Fellowſhip, if ſuch baptizing, and the reſt, offend my Brother, I will do no ſuch thing while the World, ſtandeth leſt I ſhould offend. It were ſin ſo to reſolve, becauſe theſe are moral duties, and not left to my liberty, as Meats and the reſt, 1 Cor. 8.13. and Act. 8. wherein the nature of indifferent things is laid down.
Conſideration II.
About refraining a Moral duty for the evil mixed with it, or in the perſons performing it.
1. As we are not to do evil that good may come of it, no more ought we to leave what is morally good undone for the evil that is ſome way mixed with it. Zeal for good is to be preferred to that which is againſt evil. The greateſt good is better than the greateſt evil is bad. Whatever good thing we do, tends towards our Union with the chiefeſt Good, the refraining of evil not ſo immediately.
2. Betwixt things indifferent, and what is morally good, you have this difference. If there be any mixture of evil with the one, it becomes wholly evil, there is nothing of good in it to give ſtop or preponderate; but what is morally good will remain ſo ſtill, though mixed with evil. We may allay the worth of it, as baſer Metals mixed with Gold, but yet it is Gold ſtill, and may be perfectly ſevered.
3. When I would do good, ſaith the Apoſtle, evil is preſent with me. I cannot hear, or read, or pray, and the reſt, but with a mixture of Sin, yet upon this account I may not ceaſe from, or neglect a known duty, not though materially conſidered the evil accompanying being greater than the good; as in meditation, when blaſphemous thoughts ariſe, &c. To omit a known duty is a ſin of wilfulneſs, the evil from me in it is but infirmity only; The leaſt wilful ſin is greater and more provoking than the greateſt Sin of Infirmity.
For application to the caſe.
1. Governors otherwiſe pious and zealous, yet not ſo knowing in matters of Church orders, may poſſibly in the diſcharging of their duty, and doing this good work, occaſion a mixture of evil with it; Being perſwaded that Preachers and Preaching, will be accepted with more reverence, and become more effectual▪ if by perſons ordained as well as examined and tryed, for their fitneſs, and if accompanied alſo with Set and Solemn Formes of Prayer and other Ʋniformities, they therefore by their Laws eſtabliſh and enjoyn theſe things. The perſons alſo appointed to this work (though not approving all that is impoſed) through infirmity yeild and ſubmit, rather than let ſo good a Work fall.
2. The things therefore objected as evils, by which ſome are deterred from hearing, are the infirmities of other men mixed with the duty; I ſay infirmities, for ſo in Charity we ought to judg. Now if I may not omit a duty in reſpect to the evil mixed with it, which is my own, much leſs may I thus leave an Ordinance for the evil that is another mans, no way mine, or to be charged upon me. This were to make another mans ſins or infirmities more mine than my own.
Objections Anſwered.
Object, 1.
We cannot judg ſuch impoſition, and ſubmitting to them, infirmities, eſpecially after ſo much Light and Reformation.
Anſw. 1.
If the known Integrity and Piety of ſome of them who have Conformed is ſuch, that there is ground to hope what they have done herein is through want of Light, miſapprehenſion or the like Infirmity, we may then conclude that the groſsneſs, wilfulneſs, or whatſoever may make thoſe actions more than an Infirmity in any other Conformiſt, muſt ariſe only from the internal frame or badneſs of the mind and intentions, for externally they are the ſame. If ſo, then it is nothing at all to us; to them it is, Prov. 21.27. for in reſpect of the lawfulneſs of our joyning with the adminiſtration, or unlawfulneſs, whether it be done with a better or worſe mind, is not obſervable by us; outward and viſible fins only pollute others that be in relation. If Envy, Pride, Hypocriſie, or the like evils of the mind did ſo, we mould be conſtantly guilty of other mens Sins, and without remedy.
Anſw. 2.
Whatever Sins are in the perſon as to himſelf, they are to me but as Sins of Infirmity, that is, ſuch evils adhering to the worſhip as I have no power to prevent, I may and ought to mourn for ſuch mixtures, as for my own infirmities, but avoid them I cannot without I avoid the duty.
Object. 2.
There is much Error mixed with the few Truths they Preach, as Popery, Arminianiſm, &c There are alſo invective reflections, yea railings againſt the People of God.
Anſw. 1.
What is morally good will bear the mixture of a great deal of evil, and yet retain its goodneſs ſtill: the goodneſs being from God, who is a greater good than Satan, or Sin, is an evil.
Anſw. 2.
We cannot expect from men of ordinary gifts that Truth be preached without the mixture of Errors more or leſs: We know but in part, therefore are to prove all things, and hold faſt that which it good, Heb. 5.14. A Saint, as other Creatures, though weak and newly born, hath a raft of what is Food ſuitable, and what ſincere.
Anſw, 3.
As for thoſe intemperate expreſſions and reflections oh the People of God, I confeſs it is ſad, but were there not ſuch againſt Paul and his Party? Phil. 1.15. yet notwithſtanding they are to be heard even by the ſame perſons they enveighed againſt for the Truths ſake.
Object. 3.
The lives of moſt of our Conformiſts are vile and abominable, full of Pride, Covetouſneſs, Luxury, Drunkenneſs: how can we expect a Bleſſing on their Labours, though they preach truth and good Things?
Anſw. 1.
The mixtures in Sermons are neareſt, the irregularities of their calling the next; the Sins, of their Conversions fartheſt from their Doctrine, and therefore have leſs efficacy at ſuch a diſtance to prejudice it.
Anſw. 2.
Its God's Word, and not their own, they Preach. Truth is bleſſed from the Lord for its own ſake, and his whoſe it is. When Chriſt bleſſed his Diſciples with the promiſe of his preſence, Mat. 28.20. Lo I am with you always, even to the end of the World, it is to be applyed rather to their Doctrine then Perſons, for they were ſometimes left to humane Infirmities in their lives, and they lived not, to the end of the World. If it be not Truth, though an Angel from Heaven bring it, no bleſſing will come with it; but if it be Chriſt that is preached, whoever is the inſtrument, there is matter of hope and rejoycing, Phil. 1.15, &c. Some preached Chriſt who were not ſincere, though at the ſame time others who were blameleſs preached the ſame Truths. What then? ſaith Paul, verſ. 18. Notwithſtanding, every way Chriſt is preached, and therein do I rejoyce, and will rejoyce. Thoſe Peter mentions they fed the Flock, the Flock then heard them, and were inſtructed by them: yet we are told thoſe Miniſters were Covetous, Ambitious, took up their Miniſtry for filty Lucres ſake; And were Lords over Gods Heritage, More cannot be objected againſt our Miniſters that Conform, than might againſt the Scribes and Phariſees in Chriſts time; either in reſpect of their Doctrine, which was loaden with Traditions; their Standing, which Was not according to Law, their lives, which were Vitious: yet Chriſt not only permits, but requires us to attend the Truths they deliver.
Conſideration III.
About partaking with another mans ſins.
This ariſeth from ſome ſpecial relation, as a moral touch: which is either in reſpect to the perſon tranſgreſſing, or the Sin it ſelf.
1. Out Relation to perſons, may either be 1. Tranſient, or Occaſional. For a man becomes guilty with him that ſinneth, by applauding, approving, or incouraging him in his Sin; Joh. 2.10, 11. Rom. 1.32. and in ſome caſes by ſilence, being preſent when ſome groſs Sin is openly committed. Or 2. Our Relation may be ſet and ſtated; either Civil, as between Parents and Children, Maſters and Servants, &c. This will not be much to our purpoſe: or Sacred, viz. that Setled Relation that ariſeth from Goſpel-Communion, as in particular Churches between Officers and Members, and one Member with another. By vertue of this Relation, Sins are tranſmitted from one to another with the greateſt celerity and efficacy; A little Leaven leaveneth the whole Lump.
The evil of another, and that duty we joyn in, may ſo relate, as I may partake of his evil, though I act nothing with him but what is a Duty on my part. Receiving of Rents and Tenantſhip are ſo neerly related, that if the perſon with whom I partake thus, have forfeited his Tenant-ſhip, and of right is no Tenant, yet by my accepting of Rent from him, I make him one not withſtanding his forfeiture. To exerciſe a Judicial Act, relates ſo much to the Perſon legally conſtituted a Judg, that if I ſubmit my Cauſe to him that is not ſo, and ſuffer, I ſin againſt my own Liberty. In each of theſe what I do is good, but partakes ſomewhat with the evil of another, In our Spiritual affairs, that is a full inſtance, 1 Cor. 10.18. They that eat of the Sacrifice partake of the Altar; that is, from the Relation and Connexion betwixt the Altar and the Gift. Mat. 23.19. The Altar ſanctifieth the Gift. It is either not a Sacrifice, or not a Lawful Sacrifice, but by reaſon of the Altar.
For Application to the Caſe.
1. My being preſent, and hearing of a Conformiſt, no Approbation of the evil of his Conformity, and ſo no Occaſional or Tranſient Relation is raiſed thereby. Approbation is an act of the mind or heart; It is not ſhewed to him or others by me, until it be expreſſed outwardly by my words or geſtures which I have not in this caſe any occaſion to do; his evil being done elſewhere, and formerly, and not in our preſence that now hear him.
2. Nor is there any Set or Standing Relation between him and me, though he Preach and I Hear him conſtantly: This creates no Church-fellowſhip or Communion. To Inſtruct and Learn, is an humane or natural converſe, and differs not from teaching or learning any other faculty, though the Subject matter I hear be divine. It's true, by the addition of a ſpecial inſtitution, it becomes a Church-Ordinance: ſo giving of Alms, viſiting of the Sick, and the like, which are actions of Common humanity, when brought under a ſpecial Inſtitution do thereby become as much Church-Ordinances as Preaching. 2 Cor. 6.14. What fellowſhip hath Light with Darkneſs? or a Believer with an Infidel? that is, in Reſpect to Church Communion and fellowſhip, there is none: yet a Believer and an Infidel may Preach and Hear, may Teach and be Taught, Act. 17.1 Cor. 14. Rom. 1.13.
3. For any ſpecial Tincture derived from his evil to the Duty we perform with him; it muſt be either from the Sins of his Perſon, or his Ordination: The former hath been ſpoken to. As for the evil of his Ordination, it relates not to his Preaching, by and ſuch near alliance, as that the one may not be done without the other. It is the duty of all Chriſtians (ſaith Ames) to do their utmoſt to advance the Kingdom of God, and therefore to teach others the Knowledg of God. Why may not a man Preach and Inſtruct Others, if he be able, by word of mouth▪ as well as by Writing and Printing Theological Diſcourſes? This latter was never queſtioned by any ſober man.
Objections Anſwered.
Object, 1.
My prseſence at ſuch mens Preaching, if I be ſilent and give no Teſtimony agaiſt them, will be an encouragement to their Way.
Anſw. 1.
If I had no other juſt and apparent reaſon for my being preſent, it might be ſo interpreted, but my preſence relates, and ought ſo to be judged, unto the Word Preached. If I be preſent in ſome conſecreated place adorned with Images, to hear a Sermon, my preſence ought not to be interpreted a Countenancing thoſe Superſtitions, but the Preaching of Gods Word. When the Preaching of Chriſt, and a malicious Spirit, was in one man, Pauls rejoycing at the one, was no Countenancing of the other.
Anſw. 2.
We do not ſo eaſily derive guilt or pollution by being preſent or in the Company of Sinners, though we do not teſtify againſt them, when they are not in Spiritual Communion with us. A little Leaven leaveneth the whole Lump, but no more. The Contagion goeth no further than the Relation. The Apoſtle, 1 Cor. 5.9. layeth down clearly this difference from that verſe to the end. He ſpeaks of judging, that is cenſuring of others, that we may prevent partaking with them in the guilt. By judging, we are to underſtand not only the Cenſure it ſelf, but the telling our Brother, the reproving, convincing, and other private duties in relation thereunto, and avoiding their Company afterwards: and it is applyed with diſtinction of perſons in reſpect of their relation to us: There are Fornicators of this World, ver. 10. and ſuch are without, ver. 12. Now there is not that obligation lying upon us to reprove their Sins, as if a Brother be a Fornicator, ver. 11. In ſome caſes we may be ſilent, and leave the former to the Judgment of God, ver. 13. But in no caſe if he be a Brother.
Anſw. 3.
To Reprove or give Teſtimony againſt an evil, is a tender duty, and we may eaſily miſcarry if the rules thereof be not ſtrictly obſerved. 1. Eſpecially, if publick in the Face of a Congregation come together peaceably to worſhip God. 2. And the Perſon an Elder, at leaſt ſo reputed generally by the Congregation. 3. The Sin alſo muſt be a groſs Sin, and apparent ſo to the Aſſembly. But if it be doubtful, as in our Caſe, whether it be a Sin, or ſuch a Sin? whether committed upon the place, or formerly we know not where, nor how long ſince? if poſſible he hath repented of it, or is able to clear himſelf at leaſt from the groſneſs of it? I ſay, in ſuch a caſe, were he a Brother, and in this Relation, I have no Call to reprove, or give a publick teſtimony, in ſuch time or place eſpecially.
Anſw. 4.
This Objection renders not my coming to hear an evil, but my not reproving. I am the rather bound to come, for I have hereby not only an opportunity to receive, but to do good, if ſuch reproving be a duty.
Object. 2.
Ordination and Conformity, and Common-Prayers, and Ceremonies, are connexed with Preaching, as one intire Service; by partaking therefore of the one, we contract the pollution of the other.
Anſw. I.
What God himſelf in a moral way joyneth together, no man may ſeparate, only God himſelf: But what God in Nature hath joyned together, he gives us leave to ſeparate, as Chaff from Wheat, &c. And ſo likewiſe for what man joyneth together, eſpecially in the Service of God, and ſuch matters thereof as God, hath not required; A Set Liturgy or Stinted Form of Prayer for Matter and Words to be uſed (much leſs to be inſeparably joyned with Preaching) is not required by the Lord, nor indeed is there any ſuch neceſſary dependance by our Laws.
Anſw. 2.
Ordination is ſo neceſſarily connexed with Preaching, either by God or Man: Scripture-light mention Preaching and Hearing as duties, Rom. 10. whereas yet there could be no Ordination; Nor are they ſo inſeparably joyned by our Laws: But if they were, it is ſufficient to my Conſcience that God hath not ſo joyned them. Our actings, and the reaſons or grounds of them, are not to be interpreted in Church-Matters by Humane Laws; If they were, it would be difficult to inhabit in ſome Common-wealths with a good Conſcience. Our living within the precincts of ſuch a Pariſh, our Laws interpret a being of the ſame particular Church with them for all Church-Ordinances: but this being mans Law only, we judg our ſelves not ſo neceſſarily involved by our habitation. A Church according to Scripture is a Spiritual body: The Limits are part of the eſſence and conſtitution of ſuch a body, and therefore ought to be Spiritual and of the ſame nature, and not meerly humane; as is the diviſion of Pariſhes.
Anſw. 3.
To ſpeak more properly, we cannot ſay neerneſs by an external diſpoſition of things connexeth them anymore, than Unity makes kindred, or of one Blood. No, it muſt be where there is ſuch a dependency of things, that the being, at leaſtwiſe the orderly being of the one is not without the other. In this Senſe Baptizing, breaking of Bread, and other Ordinances that relate to, and neceſſarily depend on an Office, and connexed with it; and ſo our being called thereunto, and inveſted therein; and if the perſon with whom I partake, be either not in ſuch an Office, or in any apparent diſorderly way, I partake with his Sin; ſo near are theſe Duties related in their orderly Adminiſtration. But Preaching in a Providential way, as by perſons gifted, and out of their Charity adminiſtring to us, or by Proviſion of the Magiſtrate, is altogether of another nature. And though Ordination and Preaching be joyned together in the vulgar eſteem; yet it's not the voice or ſanction of Man can bring things into a nearer Relation, than the Spirit hath ſet them.
Object. 3.
Why may we not as well go to Common-Prayer?
Anſw.
If there were no other things to be objected againſt thoſe Prayers, but Ordination, Conformity, or other Sins of the Miniſters, queſtionleſs we may: for we queſtion not to joyn with, them in Prayer before or after Sermon, more than with his Preaching.
Object. 4.
Where there is any better Preaching then Ordinary, eſpecially in the City, it is ſo thronged, as by that time Prayers are ended, there is no hearing.
Anſw.
It is one thing to abſtain upon ſuch an account which is prudential only, as upon the account of bodily infirmity: another thing to abſtain upon the opinion of unlawfulneſs. Now the thing contended for, is to vindicate the Lawfulneſs of hearing ſuch Miniſters, notwithſtanding what hath been objected to the contrary, and to deliver us from an error of very ill conſequence: for this Opinion, that it is unlawful to hear ſuch Miniſters as have been ſpoken of, is an error of very ill conſequence, in many reſpects.
1. It puts us upon ſuch ſingularity, as by which we divide in our practice, not only from our Brethren of the Presbyterian perſwaſion, but likewiſe from divers of the ſobereſt Separatiſts. Where a good Conſcience neceſſitates us in many things to differ from other Godly Brethren on each hand, it is a ſad Providence to have theſe differences increaſed by erronious Conſcience.
2. Except it be the reading of Scriptures, this Ordinance alone, of all other publick Ordinances amongſt us, hath by the good hand of God been kept and continued by our National Eſtabliſhment free in it ſelf from all diſputable Mixtures and Impoſitions; And the benefit and fruit of this Publick Miniſtry, hath accordingly been viſibly great, as in any part of the World. Let us fear therefore leſt we our ſelves now by raiſing groundleſs ſcruples, lay this as low, as others by their unwarrantable additions have done the other publick Ordinances.
3. In moſt of the miſperſwaſions of theſe later times, by which mens Minds have been corrupted, I find in whatſoever otherwiſe they differ one from another, yet in this they agree, that its unlawful to hear in publick; Which I am perſwaded is one conſtant deſign of Satan in the variety of ways in Religion he hath ſet on Foot by Jeſuites amongſt us. Let us therefore be the more aware of whatſoever tends that way.
4. Such reaſonings againſt hearing, though they convince not the unlawfulneſs of it, yet they leave ſuch prejudices in the minds of them which are tender, as perplex and render Hearing leſs profitable and edifying, even to thoſe that are perſwaded of its Lawfulneſs. To bring the lawfulneſs of known Ordinances under diſpute for ſome circumſtances affixed, hath ever been of great advantage to Satan, whether in ſuch diſputes he prevails or not: For men are either beaten wholly off from the duty, or perform it with a more remiſs and unſutable Spirit, which lyeth more directly in the way to prevent a bleſſing, than the evils of others we ordinarily Object. Thoſe diſputes about the morality of the Sabbath, as they have prevailed with many to a total neglect, ſo with more to a remiſs obſervance, though convinced of it as a moral Duty. If for Subſtance the Duty be ſo evident, as not to be liable to a diſpute in it ſelf (as this of Hearing is): then Satan faſtens Scruples about Circumſtances; which prevailing, we have as little benefit from the Ordinance or Duty, as if it were not.
FINIS.
End of the text · Philip Nye, Whether We May Lawfully Hear the Now Conforming Ministers (1677)