A Just Defense of Hearing the Sermons, Chapter 10 · Section 15

A Just Defense of Hearing the Sermons · Chapter 10 · Section 15

p. 369Sect. 15. An Appendix, containing fourty additional Reasons against denying the lawfulness of hearing the present Ministers.

First I argue for the lawfulness of hearing them Preach the Doctrine of the Gospel, as it is professed in the Church of England, from the definition of sin, which is a transgression of the Law, 1 John 3.4. whence the Apostle, Rom. 4.13. Where no law is, that is, no law prohibiting that which is done, there is no transgression. Whence I argue, That is lawful in which is no sin, in the hearing of the present Ministers Preach the doctrine of the Gospel, as it is professed in the Church of England, is no sin, therefore it is lawful. The major is undoubted, that being unlawful onelyonly in which is sin according to the notion of the terms: The minor is proved; because it is no breach of the Law, there being neither any law of nature, nor any written law of the Old or New Testament, moral or positive, in express terms, or by good consequence p. 370against it. Which is sufficiently proved by the answer to such Arguments as are here brought to prove a prohibition of such hearing, and by requiring those that condemn it as unlawful, to produce the law which forbids it; which yet is not done that we know. If it be said (as it is by many of the people who scruple the doing of many things used in the publick worship as now it is) that in Gods worship it is not enough, that there is no law against what we do, but there must be also a command to do it, else it is will-worship. Besides what I have answered in the examination of the first Chapter of this Treatise I add 1. That the alleadging of a command is not necessary to prove a thing lawful, but to prove it a necessary duty, it is sufficient to prove my present conclusion, That no Law forbidding the hearing the present Ministers can be produced. 2. That as express command may be shewed for hearing the present Ministers, as for hearing the congregational Ministers, at least those of them that are Separatist, against whom there are more just exceptions then against the present Conforming Ministers of England, why they should not be heard: Which leads me to a second Argument for the lawfulness of hearing them; which I thus form.

2. Those Ministers may lawfully be heard, against the hearing of whom by no exceptions, but such as are extrinsecal to the duty of hearing, as it is a part of Gods worship. But so it is concerning the hearing of the present Ministers: Therefore they may be heard. The duty of hearing, as it is a part of Gods worship, consists in this, That we apply our selves to learn the mind of God, by which we come to know and obey him: It is extrinsecal to this, that it be delivered to us by a good or a bad man; a man in Church-covenant or not, our proper Pastour chosen by our selves, or imposed upon us; and therefore such personal exceptions against the deliverer, are extrinsecal to the duty of hearing or non…hearing, if he declare Gods mind to us, we may worship God in hearing, though the Preacher sin in his conversation, or entrance on his Ministery, or be otherwise faulty, if he be faithful in delivering the truth of God to us: though other things make one mans teaching more desirable, or more delightful, or useful to us, yet the defect of them makes not our hearing his teaching unlawful, who teacheth the word of God truly, because we may thereby learn Gods mind, in applying our selves whereto is his worship by hearing.

3. This is further proved in that where there are any prohibitions p. 371which restrain us from hearing any Teachers, it is because of their Doctrine: Which is an argument, That in hearing others that teach true Doctrine, or the truth of Gods word, we are at liberty to hear them, and consequently the present Ministers supposed to do so. The antecedent is verified by inspection of these, Deut. 13.3. Matt. 7.15. Mark 4.24. and such other Texts as cautionate men from hearing Teachers. Whence may be inferred: That's not unlawful for us, from which Gods cautions restrain us not; But from hearing the present Ministers supposed to teach the truth of Gods word, Gods cautions restrain us not: therefore it is not unlawful to hear them.

4. It is the character or property of one that is of God, or is a sheep of Christ, to hear Gods word, or Christs voice without limiting it to some persons, John 8.47. He that is of God, heareth Gods word, John 10.27. My sheep hear my voice. Whence I argue, That is not unlawful which may be a duty, and a characteristical property of one that is of God or Christs sheep. But to hear the present Ministers, being supposed to teach the word of God, and the voice of Christ, may be a duty, and a characteristical property of one that is of God, or Christs sheep. Therefore it is not unlawful to hear them, being supposed to teach the word of God, and the voice of Christ.

5. From the same Scriptures it may be argued thus, That may be unlawful which may be a sign of one that is not of God, nor of Christs sheep; but not to hear the present Ministers, when they teach the word of God, and the voice of Christ may be a sign of one that is not of God: for Christ saith, John 8.47. Ye therefore hear them not, because ye are not of God, nor a sheep of Christ, who saith, John 10.26. But ye believe not, because ye are not of my sheep, as I said unto you. Therefore it may be unlawful not to hear the present Ministers, and consequently lawfull to hear them.

6. To refuse to hear the word of God, though delivered by the present Ministers, is profaneness, such as is condemned in Esau. Heb. 12.16. For it is the rejecting, or neglecting of a holy thing, as it is termed by our Lord Christ, Matth. 7.6. therefore it may be unlawful to shun hearing them, and consequently lawful to hear them.

p. 3727. The word of God is a pearl of great price, Matt. 7.6. such as a merchant man should sell all he hath to buy, Matth. 13.46. a great treasure, v. 44. therefore to be heard and received by whomsoever held forth, and consequently it is folly and sin to shun hearing it, because of personal exceptions against the bringer, as it would be folly to refuse a treasure found in a dunghill, or a pearl brought by an unworthy person.

8. If the word of God preached by the present Ministers, may be effectual for that good, which is the end wherefore it is preached, then it may be lawfully heard from them, or rather ought to be heard according to that precept, James 1.21. Receive with meekness the ingraffed word, which is able to save your souls, 1 Pet. 2.1, 2. Desire the sincere milk of the word, that ye may grow thereby. But the word of God preached by the present Ministers, may be thus effectual: For the efficacy of it comes not from the personal qualifications of the Preacher, but from the verity of it, it's derivation from God, his promise and blessing; and however Sepatists have declaimed against such Ministers, and suggested to their Partisans, as if no good could be gotten by hearing them; yet experience hath proved the contrary: and therefore they are to be heard. Finis dat mediis ordinem mensuram & amabilitatem. The hearing of them is an ordinary means of hearers edification in the faith and obedience of Christ, and therefore is not unlawful, but to be made use of.

9. That is not unlawfull, the neglect of which may be the occasion and reason of a mans condemnation, it is the condemnation of a person, John 3.20. that he comes not to the light. But the present Ministers holding forth the light, mens not hearing them, is not coming to the light, and so much the more dangerous, if by not hearing them, they are deprived of any other to bring the light to them, as it may, and perhaps doth fall out at some times; and in some places: Therefore the neglect of hearing them may be the occasion and reason of a persons condemnation, and so a damnable sin in them that refuse to hear them, and in those that deter others from hearing them.

10. The words of Peter, John, 6.68. Lord to whom shall we go? thou hast the words of eternal life, include in them this proposition, We may go to them, as to Teachers of us, who have the p. 313words of eternal life▪ But the present Ministers who teach the Gospel of Christ, have the words of eternal life: for it contains his words, and is the power of God to salvation, from the matter of it. Rom. 1.16, 17. Mighty through God to bring into captivity every thought to the obedience of Christ, 2 Cor. 10.4, 5. Therefore we may go to the present Ministers, who teach the Gospel of Christ, and hear them as our Teachers.

11. The Apostle Paul, 1 Th…s: 2.13. writes thus: For this cause also thank we God without ceasing, because when ye received the word of God which ye heard of us, ye received … not as the words of men, but (as it is in t…th) the wo…d of God, which effectually worketh also in you that believe. Whence I thus argue, If the word of God be to be heard as his word, and not as the word of men, then it is sufficient for right hearing, that we attend to the preaching of it, without consideration of the personal qualifications of the men that deliver it▪ and consequently we need not decline hearing of Preachers that deliver it, though otherwise liable to exceptions; yea, it is our duty to hear any men preach it without questioning any thing, but whether it be the word of God, and it is evil to refuse to hear it, because of our disaffection and prejudice against the Preachers; and accordingly it is enough to justifie the hearing of the present Ministers, that they preach the word of God, and that we hear them as teaching it. For quatenus ipsum inc…udes de omni, if we may, yea ought to hear the word of God, as Gods word, we may and ought to hear it at any time, from any person; and if we do not hear it under this consideration, we hear amiss, and worship not God in hearing. But the word of God is to be heard as Gods word, as is evident from St. Pauls thanksgiving that the Thessalonians so heard it, and not as the word of men, though Preached by himself, who ascribes the efficacy of it to this consideration in their hearing. Therefore it is sufficient for right hearing▪ that we attend to the Preaching of Gods word, without consideration of the personal qualifications of them that deliver it; and consequently we may rightly hear the present Ministers Preaching Gods word, though without such personal qualifications as are required of them.

12. The same is further proved by the holy Ghosts approbation of the practice of the Beraeans, neighbours to the Thessalonians, Acts 17.11, 12. These were more noble then those in Thessalonica, p. 314in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so; therefore many of them believed. Whence I argue, They may be right hearers of the present Ministers, who may hear them as the Beraeans did; which proposition is confirmed, in that the holy Ghost gives them the commendation of right hearers, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether the things taught by St. Paul were agreeable thereto, without examining his commission to Preach, or other qualifications of his person; yea, and this is made the reason of their believing: and therefore the word of God is sufficient to beget faith, because of it's agreeableness to the Scripture, and hath most success when hearers hear it with respect to it's congruity to the holy Scripture, and not because delivered by such men as they approve of. But thus may Christians hear the present Ministers of England, and therefore may be right hearers of the present Ministers; and consequently they that do so, do lawfully hear them; and they that hear their Ministers out of other particular respects, and not in this manner, hear not rightly, nor doth their hearing edifie them in the faith of Christ, but tends to inordinate glorying in men, and to division consequent thereon.

13. From our Lord Christs word: Luke 9.49▪ 50. And John answered and said, Master, we saw one ca…ting out devils in thy name, and we forbade him, beca…se he followe…h not with us. And Jesus said into him, Forbid him not; for he that is not against us, is for us. I gather, That Christ would not have him forbidden to Preach, who Preached in his name, though he were not joyned to Christs disciples. For though the acting in Christs name expressed, … onelyonly using his name to expell devils, yet by using his name there was some Preaching of Christ, and the words Mark 9.39. For there is no man which shall do a miracle in my name, that can lightly speak evil of me, and the occasion both Mark 9.37. and Luke 9.48▪ immediately foregoing, Whosoever shall receive one of such children in my name, receiveth me: and whosoever shall receive me, receiveth not me, but him that sent me; and Christs reason, Forbid him not: for he that is not against us, is for us, shew that Christs words are at well meant of preaching in his name, as of casting out devils, at least the reason of them is of like force for the not prohibiting of men to Preach in his name, as to cast out devils: Whence I argue, They may be heard p. 315Preach in Christs name, who are not to be forbidden to Preach in Christs name▪ But the present Ministers of England are not to be forbidden to Preach in Christs name; therefore they may be heard Preach in Christs name. The major is of it self evident, there being no reason to be given why they that are allowed to Preach in Christs name, should not be heard by the same allowance, allowance to Preach being vain and frivolous, without allowance for others to hear. The minor is also proved by parity of reason, for allowing them to preach as well as those who cast out Devils in Christs name, yet joyned not with the Disciples, sith so doing they did not speak evil of Christ, nor were against him, but for him, nor is there so much reason of prohibiting the Ministers to preach in Christs name, because they are not in a separated Church, nor elected by the Members thereof, as there was of prohibiting them that followed not with the Apostles to cast out Devils in Christs name. If Christ would not have these forbidden to do a miracle in his name, neither would he have the other forbidden to preach in his name, which they do in effect, who make it unlawfull to hear them.

14. I shall adjoyn to this, that our Saviour, Matth. 7.22, 23. where he alleageth the plea and expectation of formal hypocrites, he doth not reject them for prophesying in his name, but for their working iniquity, thereby shewing, that he allowed their prophesying in his name as good, though not sufficient without obedience. Whence I argue, if their prophesying in Christs name who were workers of iniquity, then much more their teaching in Christs name, who are only supposed to be defective in outward calling, or faulty in some actions consistent with Christianity, is to be allowed, and if their teaching be allowed, then the hearing of them is by consequence allowed: for these are conjugates.

15. Our Lord Christ saith Luke 10.16. concerning the seventy Disciples, he that heareth you heareth me, and he that despiseth you despiseth me, and he that despiseth me, despiseth him that sent me. The reason hereof is, because they preached the same Doctrine: if if there be an outward mission, and the same Doctrine which Christ taught is not preached, Christ is not heard, but when the same Doctrine is heard which Christ taught, he is heard, and if it be rejected, he is despised. Whence I argue, They may be lawfully heard, by hearing of whom we may hear Christ. But by hearing p. 316of the present Ministers who preach the Doctrine of Christ, we hear Christ, therefore we may hear the present Ministers who preach the D…trine of Christ. The reason of the minor is from that speech … Christ, John. 7.16. my Doctrine is not mine, but his that sent …, in the preachers Doctrine which he preacheth after Christ, is not his own, but Christs who sent him, as an Embassadours message is his Kings, not his own, and by hearing him deliver it according to his Commission, his Master is heard.

16. This is further confirmed from Rom. 10.15. And how shall they preach except they be sent? As it is written, How beautifull are the feet of them that preach the Gospel of Peace, and bring glad tydings of good things. The citation of these words to prove, that they cannot preach who are not sent, doth presuppose, 1. That they who preach the Gospel of Peace, that bring the glad tydings of good things, are sent to preach, and that by hearing of it comes faith, and that the word of God is heard, else were the citation impertinent, and the inference v. 17. inconsequent. 2. That their feet are beautifull, and that they are to be heard in this respect. But I subsume the present Ministers, who preach the Doctrine they undertake to teach, preach the Gospel of Peace, and bring the glad tydings of good things, therefore are they sent, their feet are beautifull, and are to be heard.

17. In the parable of the talents, Matth. 25.15. or pounds, Luke 19.13. our Saviour saith the Kingdom of Heaven is as when a noble man goes into a farr Country, gives his Servants his money to trade with, and they are to gain more thereby, 1 Cor. 12.7.8. the gifts of the spirit are given to profit withall, in which are reckoned the word of wisdome, of knowledge, teachers v. 28, 29. Ephes. 4.11. for the ed…fying of the body of Christ in the unity of the faith, and of the knowledge of the son of God. Whence it is apparent, 1. That ability to teach the things of Christ, to edifie the body of Christ is a gift of Christ, 2. That they who do use this ability do it unto Christ's advantage according to his design. 3. That not to improve this gift is to disappoint Christ of his end in giving it, 4. For any to hinder this improvement is sinfull. Whence I argue: They that have ability to preach the Gospel have received a Talent from Christ to improve it, their improving is by preaching, this cannot be done unless they be heard, therefore the not hearing them makes voyd the use of that gift. The present Ministers who preach the p. 317Gospel have received this gift, and by preaching do use i…, therefore they are to be heard, and the not hearing them is to d…sable them from improving it, and consequently is a sin against Christs designe.

18 As from the end of Christs gifts, so from the duty of them that have received them we may prove, that the present Ministers are to be heard, 1 Pet. 4 10.11. As every man hath received the gift, even so Minister the same one to another, as good Stewards of the manifold grace of God. If any man speak, let him speak as the Oracles of God. Whence I argue; If the present M…nisters have received a gift to speak the Oracles of God, then are they to Minister the same, and consequently to be heard. This is acknowledged by this Author ch. 2. in these words; That Christ hath appointed some, as Ministers, by vertue of an office power, to dispense the Ordinances of the Gospel, untill his Second Coming, is granted by all, that 'tis permitted to others, as their liberty; enjoyned them, as their duty (having received gifts and enablements from the Lord thereunto) to improve those gifts in preaching, praying, &c. for the edification of the body of Christ (though not solemnly invested into office) is assented unto, at least by some of those with whom we have to do; whence a lawfulness to hear them as Ministers▪ or as gifted brethren doth necessarily arise. But the present Ministers have received a gift to speak the Oracles of God, as experience shews, and that equally, if not beyond the teachers of the congregational Churches, and they are to Minister the same, which cannot be done unless they be heard, and therefore are to be heard. When is opposed against this is answered in the examination of the Second Chapter of this book.

19. That the present Ministers may be heard preach the Gospel, is further proved from 1 Cor. 3.22. where it is said to the Corinthians against their addicting themselves to some teachers rather than others, whether Paul or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come; all are yours. They are said to be theirs, because they had interest in the use of of them, and the use of the teachers was their hearing them, any of them, though not their particular Pastour, and one of them, to wit Apollos his setting a part to that function is not recorded, and however he did teach, and was to be heard Acts 18.24, 25, 26. afore he was ordained to be a preacher, or fully knew the way of p. 318God. Whence I infer, that every Christian hath an interest in every preacher of the Gospel, that no Minister is to be accounted … peculiar to any party of Christians so as to be impropriated by them, that the ability of every one may be used by any though not their proper Minister, nor perhaps regularly ordained, and therefore the present Ministers of England may be heard by any Saints, while they teach the Gospel, though such irregularities, as are objected against them, were granted to be in them or their Ministry.

20. From the same Scripture I collect, that the practise of this Author in disclaiming the Ministry of those, who are not either Officers in a gathered Church in the congregational way, or gifted brethren Members in such a Church, though otherwise good men, and able diligent preachers, and adhering only to those of their own Society, is glorying in men forbidden by the Apostle, 1 Cor. 3.21. and contrary to what he saith, 1 Cor. 4.6. And these things brethren, I have in a figure transferred to my self and to Apollos for your sakes, that ye might learn in us not to think of men above that which is written, that no one of you be puffed up for one against another. Wherein the Apostle dissuades from such esteem of some Ministers above others, as to overprize some, elevating some, and disparaging others, following some, and flighting others, though teachers of truth. Which sin I deprehended long ago to be in this land, chiefly in the Capital City thereof, and therefore discovered it in a Sermon in one of the most eminent Auditories thereof many years before; and printed it in the year 1645. with this Title, Anthopolatria, or the sin of glorying in men, especially in eminent Ministers of the Gospel, and I wish I had not been too prophetical therein. I do now wish that this Author, and such others as magnifie their own teachers, or tie men to them, and draw them off from hearing other Ministers, because Conformists, though teachers of the Gospel, did by scanning these texts see their errour and evil. It is true Chrysostom and Hierom on 1 Cor. 1.12. and many other interpreters conceive a fiction, as if the Apostle Paul had transferred that to the persons of the Apostles, which did agree to the false Apostles, being moved by the words, 1 Cor. 4.6. which it is likely our translators conceived by their reading, I have in a figure transferred these things to my self. At which Pareus marvai… in his Commentarie on 1 Cor. 1.12. And I give reasons against it in my Sermon forenamed Sect. 5. conceiving the word foreign p. 319not to note a Rhetorical figure of speech, but application as the outward habit is to the body, and the things applied are either, as Pareus, what he had said, 1 Cor. 3.7. That he which planteth is nothing, and he which watereth is nothing, or, as I rather conceived then, what is said 1 Cor. 4.1. That they were Ministe…s of Christ and Stewards of the mysteries of God, Christian Berman exerci…. Theolog. 12. Intelligit metaphoram ministri, Oeconomi, Villici, & Hortu…an, he m…ans the metaphor of a Minister, Steward, Husbandman, Gardiner: which confirms my argument against the separating principle of those that forbid the hearing of the present Ministers, though Stewards of the mysteries of God, Planters, Waterers, Builders, and tie men to hear those only who are their elected Ministers or gifted brethren, which is glorying in men, and tends to puff up for one against another.

21. The Apostle, 1 Cor. 4.1. saith, Let a man so account of us as of the Ministers of Christ, and Stewards of the mysteries of God. 1 Thess▪ 5.12, …3. And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you, and to esteem them very highly in Love for their works sake, and be at peace among your selves. 1 Tim. 5.13. Let the Elde…s that rule well be counted worthy of double honour, especially they who labour in the Word and Doctrine. Heb. 13.7. Remember your Rulers or Guides who have spoken to you the Word of God. Wh…ch texts do shew who are to be accounted true Ministers, to wit, such as are Stewards of the mysteries of God, who labour in the Word and Doctrine, who spake unto us the Word of God, what account should be made of them, they are to be esteemed highly, honoured▪ remembred, and for what reason, for their work sake, not for particular respects only, as our election of them, our opinion of their parts, our affection to them as of our party. Now I suppose the present Ministers of England are Stewards of the mysteries of God in dispensing the Gospel truly, that they speak the Word of God to the people, that they labour in the Word and Doctrine, and therefore are to be accounted Ministers▪ and to be esteemed, honoured, remembred for their work sake: and therefore much more are to be heard who are such, for this reason however otherwise defective. The main of this, that they speak the word of God is so manifest that it is not denyed, what is gainsaid is answered before: and therefore: judge the denying the Saints liberty of giving them audience, and most of all the … against them are great sins against these Precepts, the p. 3205th. Commandement and other Precepts, as Acts 23.5. St. Paul conceived.

22. The Precept, 1 Thess. 5.13. and be at peace among your selves, a…ded to that of esteeming them in love who admonish them for their wo…k sak…, gives me occasion to annex this further reason, why the present Ministers should be heard: because it tends to peace among Christians, and the not hearing them; especially upon the principles of separation is from disunion, is Schism, or tends to it contrary to that peace, unity, and love which should be among Christians, who have the same God, Lord, Spirit, Faith, Hope, and are, or should be joyned in one body with all Christians, from whom there should be no Schism, 1 Cor. 12 25, 26, 27. The Schism in the Church of Corinth did arise from the affecting of, and addicting themselves to some teachers with relinquishment, if not disclaiming of others, as appears by that which is said 1 Cor. 1.12. Every one of you saith I am of Paul, and I of Apollos, and I of Cephas, and I of Christ: whereupon there were among them envying and strife, and division, 1 Cor. 3.3. and they sorted themselves into companies severed from others, as may be gathered from 1 Cor. 11.17, 18. and that about the Lords Supper, v. 21.33. Now the not hearing of the present Ministers and the separation from the Churches that hear them, and adhering only to their own teachers and Churches according to the principles of the Separatists is either the same, or very like the Schism, or division among the Corinthians, or tends to it, and hath begotten, and is like to beget the same, if not worse, effects among the Christians in England, as were in the Church of Corinth, and therefore it is to be censured to be alike evil, as the Schism among the Corinthians, and is reckoned Gal. 5.20, 21. among the works of the flesh excluding out of the Kingdom of God. What is alledged by this Authour to justifie such separation is answered before. That which Dr. John Owen hath in his book of Schism, tending to acquit such separation from the crime of Schism, or to difference it from that which was the evil among the Corinthians, hath been examined by Mr. Daniel Cawdrey. That notion which is appropriated to the Corinthian Schism, as if it were onelyonly division in the same particular Church, and not separation from others not joyned in the same particular Congregation, or such congregational Church, is not agreeable with what the Apostle delivers, 1 Cor. 10.17. and 12.12, 13. Rom. 12.4, 5. Ephes. 4.4. Ephes. 5.30, 31, 32. Ephes. 1.23. Col. 3.11.15. whereby every p. 321Christian believer where-ever is counted of the same body, to which they should be joyned in love, peace, mutual affection, and correspondent endeavours for their good, and if the Apostle 1 Cor. 12.25. expresly count it a Schism in the body when any Christian doth neglect another, and not take care of another, much more is it Schism, when Christians separate wi…hout necessary cause from communion with others, and more specially, when they disclaim them that are teachers of the Word of God, as if Christ were divided, as St. Paul speaks, 1 Cor. 1.13.23. St. James in his Epistle ch. 2.1. writes thus, My brethren, have not the faith of our Lord Jesus Christ the Lord of glory with respect of persons, and he expresseth himself by instance, that they preferred the rich before the poor, in placing them in their Assemblies, and taxeth them therefore as partial in themselves, and judges of evil thoughts. Now to hear one that preacheth the faith of Christ because he is of our particular Society, or by reason of particular interest, or agreement in opinion, or any other then the unity of faith in the Lord Jesus, and to disclaim hearing another, that hath the same faith, preacheth it, and holds communion with them that embrace it, and to separate from such, to despise or oppose such, is to have the faith of our Lord Jesus Christ with respect of persons for other reasons then their faith, and therefore is condemned by St. James as evil.

24. St. Paul Rom. 16, 17. writes thus, Now I beseech you brethren, ma…k them which cause divisions and offences contrary to the Doctrine which ye have learned, and avoyd them. But those who teach men not to hear their Ministers, which preach to them the truth of Gods Word, because they are not in a congregational Church, or not elected or ordained according to the rules of such Churches, or because they conform to some things conceived unwarrantable (which are made the reasons of unlawfulness to hear the present Ministers who preach the Gospel) do cause offences and divisions contrary to the Doctrine, Rom. 12.4.5. Rom. 14.1. &c. Rom. 15.1. &c. therefore their Doctrine is to be avoyded.

25. The Apostle 1 Cor. 14.36. speaks thus, What? came the Word of God out from you? or came it unto you only? Which seems to reprehend the conceits whether schismatical or arrogant, as if the Word of God were from them as the onelyonly right teachers, or confined to them as the only persons, to whom it was communicated, p. 322and from whom it might be received, and so condemns such supposed inclosures by any Church or company of teachers. But such conceits and inclosures they have and make▪ who deny the present Ministers are to be heard, conceiving the separated Churches, and Ministers, the only right Churches and Ministers to be heard.

26. The Apostle Philip. 3 15, 16. writes thus, Let us therefore, as many as be perfect, be thus minded: and if in any th…ng ye be otherwise minded, God sh…ll reveal even this unto you, tha… is, as many of you as are well instructed in the Christian Doctrine (for so the word is used 1 Cor. 2.6. 1 Co…. 14.20. H…b. 5 14. being opposed to Children and Babes that is w…ak in th… faith, Rom. 14.1.) L…t them be minded as I am, which he had expressed before in the chapter from v. 4. to v. 15. and if any through weakness …n faith be otherwise minded, as those Rom. 14 2.5. that thought Mosaical Laws were yet obligatory, God would in time reveal this to be their liberty, whic… I now judge to be mine▪ Nevertheless, saith he, whereto ye have already attained, let us walk by the same rule, let us mind the same things. Which requires Christian communion without separation notwithst…nding such difference, and consequently condemns separation from Minister… or Christians by reason of diversity of judgement about Church Government and Liturgy, and different practise about Conformity or Non-conformity to them, which are of less moment than those differences about meats and dayes, and therefore notwithstanding them, there should be walking together in preaching, hearing, praying, and other duties of Christian communion.

27. The Holy Ghost hath recorded the Prophesie of …alaam, Numb. 24.3, 4. &c. of Caiaphas John 1….51, 52. yea the sayings of Greek Infidel Idolatrous Poets cited by St. Paul, as the words of Aratus Acts 17.28▪ of Menander 1 Cor. 15.33 of Epim… nides, Titus 1.12. which shews the lawfulness of reading, hearing, and making use of true sayings of any though neither true Ministers of Christ, nor believers, but Idolaters and wicked enemies to the faith much more may the books be read, and the Sermons heard of such learned men, or preachers, as clear and deliver the word of God notwithstanding dissent, or disconformity to others about Liturgy and Church Discipline.

p. 32328. The Apostle 1 Thess. 5.20, 21. requires Christians not to despise prophesyings, but to prove all things: to hold fast that which is good. St. John 1 Epist. chap. 4. Beloved believe not every Spirit, but try the Spirits whether they are of God; they make it not sin meerly to hear them that are erroneous if they try them, they may hear pretenders prophesying if they prove it, much more those Ministers who preach the truth; it is each Christians duty to try their doctrine, nor their sin to hear their Sermons.

29. This Authour himself, ch. 2. in the words before cited, alowed the hearing of gifted brethren, though not solemnly invested into office; nor do I think he would think it unlawful to hear Parents or Masters Catechize, or Readers in the University, when they read Divinity Lectures, or dispu…e in Divinity Schools; and therefore by a like reason must allow the hearing of such Ministers, who Preach the Gospel, and are found in the faith, and are regularly ordained according to the discipline of that Church in which they live, and are taken for true Ministers, by the godly and learned at home, and the most able and pious Pastours and brethren of the Reformed Churches abroad.

30. The reasons of this Authour, and other Separatists, against hearing the present Ministers, may be retorted against themselves. Mr. William Bradshaw having answered Mr. Francis Johnsons Arguments to prove this conclusion [It is not lawful to hear or have any spiritual communion with the present Ministry of the Church-assemblies of England] added Reasons or Arguments tending to prove, That it is a sin to separate from the publick Ministry of the Church-assemblies of England: directly contrary to Mr. Johnsons own Reasons, and usually in that regard, made in the same mood and figure, which are to be seen in the unreasonableness of the separation, p. 126. &c. Printed 1640. in Mr. Gatakers Rejoynder against the Reply of Mr. John Canne. And as for this Authours 12. Arguments, it were no hard matter to prove [That the Ministers of the separated Churches are not to be heard] by some, if not by all the middle terms he hath used to prove [That the present Ministers of the Church of England are not to be heard.] As for instance, That they come not in by the door, but climb another way, by usurping Ministry without any regular Ordination by other Ministers, That they walk disorderly in separating themselves p. 324from true Churches, they have Antichristian names or titles, in being called Masters, That they deny Christs Offices in submitting to, and imposing Orders or Ordinances about worship, not appointed by Christ, as Church-covenant, Paedobaptism, &c. That they are false prophets, that deny them to be true Churches of Christ, who hold the faith of Christ, That some commands of the Ceremonial Law of Moses, are Rules to us Christians, That they are Babylon, and Antichristian in their constitution, and their practice in dividing from other Churches, not submitting to their Teachers, those who have begotten them through the Gospel, without any well setled order among themselves, that they therefore long agree not, but crumble into many small companies, and sometimes take them to be members of their Churches who dwell in remote places; so that their gathered Churches extend as far some times as a Bishops Diocess, that they ascribe the power of the keys to the whole Church, confound Governours and Governed, allow men not set apart to that function, to teach publickly, and that frequently, if not constantly, those to take upon them to prophesie, who are no Prophets, That they scandalize their brethren, their Governours by their invectives, That they partake of the sins of others, in allowing them to usurp that power which Christ hath not committed to them, That they cast contempt upon the ways of Christ, to wit, the Prayers and Preaching of the Ministers of the Church of England; That they go to the places of false worship, as Mr. Iohn Paget in his Arrow against the Separatists proves against Ainsworth, that they cannot expect a blessing from God upon their separation, it having no promise of God, but is against the union that should be among Christians; That it is a step to Apostacy, is a forsaking of the assembly of the Saints; to refuse to hear the present Ministers, and to joyn in Prayers with them, and too much experience hath proved what backsliding, if not to Popery, yet to other errours of Antinomians, Familists, Quakers, Seekers, Ranters, hath been the fruit of Separation. But I forbear recrimination, and touching the sore, which I rather desire may be healed, and that our breaches may be made up, and not widened, to which this Authours reasonings tend.

31. The grounds upon which this Authour and other Separatists deny the lawfulness of hearing the present Ministers, are either false or doubtful; as, That nothing is to be done in the worship p. 325of God, and Church-discipline, without a particular institution; That onelyonly a Congregational Church is of Christs institution; That a true Ministry cannot be in a false Church; That a prescibed form of prayer by men, is unlawful; That we may not use any thing in Gods worship, which hath been composed by Popes, or used in the Church of Rome, with many more; whereof many are shewed in this answer to be false, or uncertain, and insufficient for this Authours separation, and the fallacy of them manifested in so▪ many other Treatises of Conformists and non-conformists extant in Print, that I need not add any more in this place.

32. On the other side the Ministers of the Church of England, have so sufficiently proved the truth of their Ministry against Papists and Separatists, and so firmly by wrirting and otherwise, opposed Popery, even the Prelates, whom the Separatists do so much cry down as Antichristian, Popish, &c. that were not men resolved never to lay down a calumny they have once taken up, they would lay this down, and forbear pressing separation upon such exceptions, and imputations as this Authour hath gathered together in this his dung-cart, to furnish the inconsiderate, though perhaps otherwise well-minded in matters of Religion, to cast into their faces.

33▪ If it be not lawful to hear the present Ministers, because they are not rightly Elected, Ordained, in and by a Congregational Church, according to Christs institution (as this Authour conceives) or because they use the Common-prayer-book, are faulty in their lives, or some evil consequences, as offence of some Saints, contempts of some ways of God, by accident ensue thereupon, then it will follow that every hearer, before he hears a Minister; must 1. be able to judge of the validity of these Reasons, whether they can warrant his not hearing. 2. He must be able to judge every Minister or Preacher he hears, whether he be rightly thus Elected, Ordained, or qualified. 3. He must actually examine him afore he hears him. 4. He must have power either to silence or withdraw from him, if he be not so qualified, and must use that power. But 1. Such ability is not in every hearer, nor indeed is it as the estate of things in this life is, ordinarily possible it should be. 2. Then Ministers Preaching and Ministry should p. 326be at the will of their Auditors. For, if one may forbear hearing, all may upon the same reason, and so the Minister be silenced or deprived for want of hearers. 3. This would put power in hearers over their Ministers, and overthrow all Church-government. 4. It would introduce greater oppression of Ministers, then either Prelats or their Canons bring upon them. 5. Even the Ministers of Congregational Churches would be in danger of being deserted by their members, their maintenance withdrawn, they exposed to penury and other grievances, as well as Conforning Ministers. Nor do I think, but that many even of them have found the bitter fruits of such popular licentiousness out of such principles of separation, as well as others. 6. Nor can there be any setled order of government in Church or civil State, if the stated Ministers or Magistrates according to the present Laws, though perhaps in some things unjust, yet in the main upholding truth of faith and worship, and the publick good, should be deserted or disobeyed▪ because every hearers or subjects conscience or minde is not satisfied.

34 Such a plea as is made by these men, is made by Papists for their Recusancy, that the Ministers of the Church of England are not rightly called, that they are in a Schism, with other the like objections; and then if the Plea of the Separatists be allowed, they have this advantage, That they should not be urged to hear the Ministers, nor have the penalties of Recusancy imposed on them. I say not that this reason would reach to the toleration of their Priests and Mass, but onelyonly if such a Plea should be allowed, why the present Ministers should not be heard, the same, or the like justifies the Papists for not hearing them, and condemns the inflicting penalties for Recusancy, because, if this Authour say true, it is unlawful to hear the present Ministers. The same may be said in behalf of Quakers, Seekers, profane persons, ignorant people, they are not to be required to hear the Ministers, if it be unlawfull; and so the Magistrate should sin if he command them to hear, though Mr. Robinson himself in his Justification of Separation, pag. 242. as Printed in the year 1639. writes thus. That godly Magistrates are by compulsion to repress publick and notable Idolatry, as also to provide that the truth of God in his Ordinance, be taught, and published in their Dominions, I make no doubt: It may be also it is not unlawful for them by some penalty or other, to provoke their subjects universally unto hearing, for their instruction, and conversion; p. 327yea to grant they may inflict the same upon them, if after due teaching they offer not themselves unto the Church.

35. That position which takes away a considerable and important part of Christians liberty, and puts a yoke on their ne…ks grievous to be born, is not to be received, it being contrary to that which the Apostle chargeth on Christians, that they should stand fast in the liberty wherewith Christ hath made us free, and not be again intangled with the yoke of bondage. Gal. 5.1. Ye are bought with a price, become ye not the servants of men, 1 Cor. ….23. But, if we hold it unlawful to hear the truth of Gods word taught by the present Ministers, we let go our liberty of hearing, which Christ hath not debarred us of, and make our selves servants to some whom alone we might hear, to the insharing of us if they err, so as that we may not hear them who may free us: which is no small bondage to a Christian, and tends to the calling Rabbines or Masters, forbidden Matt. 23.8, 10 and is an artifice by which Papists and others have still held people from discerning their errours, and kept them in dependence on them, and adherence to their party: Therefore it should not be received by us.

36. There is a negative superstition, when men abstain from some things, under a notion of Religion, or worship of God, which are not forbidden by God, but left free and indifferent: either not forbidden, or, if once they were, now antiquated or outdated: And of this so… was that Col 2.21. Touch not, taste not, handle not; which was superstitious negative will-worship, as Mr. Cawdrey in his Treatise of Superstition, Sect 5. writes. This the Apostle v. 20. blames as being dogmatized, or yielding to mens ordinances, as living in the world, not dead with Christ from the elements of the world, though it have a shew of wisdom in will-worship, such was that of the Pharisees in not eating till they had washed their hands, observing the tradition of the elders condemned by Christ, Mark 7.7. as teaching doctrines the commandments of men; which he counts worshipping God in vain, and it hath these evil effects, 1. That it occasions the neglect of Gods commands. 2. It bege…s unnecessary perplexities in mens spirits. 3. It puffs men up with conceit of more holiness then others. 4. Makes them censorious of those that are not as scrupulous as themselves, as if they were loose and profane. That such is the opinion of the p. 328unlawfulness of hearing the present Ministers, as it is maintained by this Authour, I suppose is manifested by the answer and reasons foregoing; and that it hath the evil effects here named, is too evident, by experience, in the neglect of the publick communion in worship, and other duties of love to them with whom communion in publick worship is not held, in the doubts and opinions of not observing the present Ministers with any respect, nor paying them dues imposed by Law, in conceiving themselves the Saints, others Antichristian, with many bitter taunts, scoffs, reproaches, revilings, tales of and against them, contrary to the fruits of the spirit of God mentioned, Gal. 5.22. Therefore it is not be to received.

37. Hereto is to be added, That upon the same suppositions the opinion of denying the lawfulness of hearing the present Ministers, as it is asserted by this Authour, is an usurpation of Christs regal office, in putting a law on the consciences of men, arrogating that power which is proper to that one Lawgiver who is able to save and destroy, James 4.12. binding heavy burthens and grievous to be born, and laying them on mens shoulders, Matt. 23.4 imitating therein Pharisaical pride, and Papal dominion, and such other practises as they condemn in others. They that condemn those that permit not them to Preach, who will not use Ceremonies, are guilty of the like Imposition, who permit not Christians to hear Preachers of the Gospel, unless they be in a Congregational Church, and be called by them; and while they charge others with adding to the word the inventions of men, are themselves guilty thereof.

38. Nor is it a light matter, but to be well pondered, That by this means the knowledge of the word of God is much hindred, and thereby the furthering of the kingdom of God, the coming of which we are to pray for, is neglected, such as hold the opinion of not hearing the Ministers in publick, thinking it enough if they can teach those of their society; if by conference they instill any truths into others, it is seldom without somewhat that alienates them from others, and engageth them to their own society, with diminution of love to others, if not worse dispositions and practices. Whence many remain in ignorance, profaneness, and errours, being hardned in opposition to the present Ministers; whom I deny not, p. 329may give too much occasion by their loose walking, and negligent Preaching, in which they are not to be excused; yet is not the opinion of not hearing them while they Preach the Gospel thereby justified, but both to be blamed as guilty of hindring the good of mens souls, and Christs kingdom, and so in some sort Antichristian.

39. Nor are the effects of this opinion onelyonly pernicious to them who are without; but evil also to them within, whether Ministers or people. To Ministers, in that by the neglect of hearing them, and such esteem as is due to them for their work sake they are disheartened, and by this wrangling, opposition, disquietness they meet with, disabled in a great measure from doing that good which otherwise might be done. Yea, by this opinion, their Ministery, though they Preach the Gospel, is disanulled, and accounted as accursed. So the people, in that they are divided, become unpeaceable, some for not hearing, being unnecessarily cast on the danger of the Laws, deprived of Estates and Liberty, in many places growing empty of fruitful knowledge, exposed to the attempts of Seducers, who lie in wait to deceive, filled with bitterness of spirit towards others, though profuse towards those that agree with them; and in a word, there is a sad breach between Christians of the same profession of faith, which is most contrary to the union which they should have in Christ by the same spirit; and I wish it were not true that it is fulfilled now, which was foretold 2 Tim. 4.3, 4. That men heap to themselves Teachers after their own lusts.

40. The many absurdities which are consequent on the opinion, should disswade us from entertaining it. For if it be true, That it is unlawful to hear the present Ministers, then it is not lawfull for us to invite them to Preach, or to exhort them to it, or to rejoyce in it, or to pray to God that they may, or to praise God for their Preaching: Then it is better that Quakerism, Ranting, Barbarism, Rudeness should be p. 330spread among the people, then they be urged to hear the publick Preachers; That Magistrates do ill to command people to go to hear them; That they countenance or maintain them, then it is good at Sermon time to stay at home idle, or to lie in an Ale-house, rather then to go to hear them; the non-preaching Readers are as tolerable as Preaching Ministers; their forbearing to Preach, is avoiding of sin; the less they Preach, and the less they are heard Preach, there is the less sin, their silencing is no evil, not they to be blamed for not Preaching; for it can be no evil for them to forbear Preaching, if it be a sin for others to hear them, they ought rather to forbear Preaching, then to draw others to sin. And yet, so wild is this opinion, that many of them that refuse to hear and condemn as this Authour doth, the hearing of them, do yet except against non-preaching Ministers, blame the Ministers for not Preaching more frequently, and those that hinder their Preaching: Whereas, if the hearing them were unlawful, it were good counsel to perswade men not to hear their Sermons, nor to Preach them; which would introduce Irreligion, or some pernicious Errour, as the state of things now stands in this Nation.