The Cry of a Stone, Part 2
THE SECOND PART OF THE TREATISE; WHEREIN THE TWO MAINE FAILINGS OF the Rigid Seperation are reproved, and their Objections anſwered.
The rigid Separationo verrun their courſe in their firſt onſet.
NOw, that I may not be unjuſt nor partiall, I muſt SECT. 21.turne my ſelfe to the other ſide, to the ſtrict ſeperation, who are even as much beyond the marke, by their over-ſtrained grounds and ſtrait affections, as the Profeſſors in England, are ſhort, by their timerous formalitie; ſo as if the one would come a little forward, There would be an excellent harmony, if the ſeparation and the profeſſor could reunite.and the other ſtep backe, and meet both a… the marke, what a ſweet harmony might there be; but who ſhall live to ſee this done? yet to them both, as my loving friends and brethren, I muſt ſpeake, and let God doe what he pleaſeth.
The firſt thing they are faulty in is, that they not onelyonly condemne and flie from ſuch evill perſons and things as are found in the Pariſh aſſemblies but alſo condemne, even the moſt godly there, and all religious practices and ordinances they eſteeme none other than an Idoll worſhip, and all that uſe it Idolaters, notwithſtanding any holineſſe The ſeparation have gone too farre.or ſincerity which the perſons have; but how unjuſt their accuſations of the godly people in the aſſemblies are, is evidently ſhewed in a Treatiſe publiſhed by Maſter I Robinſon, ſo that of that I need ſay little.
Indeed Maſter Barrow, and ſome others being under oppreſsion, which, as Salomon ſaith maketh a wiſe man madde; did harſhly and haſtily tumble up all things together eſteeming the fruits and effects Eccleſ. 7. 9. H. Barowes diſcovery, pag. 112. A dangerous ſentence.of their preaching, with all the comfortable feelings and inward rejoyeings in the ſpirit obtained in the pariſh aſſemblies, to be nothing elſe but a deluſion of Satan, to betray their ſoules.
But words ſpoken or written in haſtie paſſion of the minde and inordinate zeale, muſt not ſtand for Oracles; for, even the holy Prophets of God themſelves have recalled ſuch ſpeeches, and choſen rather to confeſſe their owne frailties in uſing them, then adventuring them upon the Church in ſucceeding ages, for a further and remedileſſe Numb. 20. 10. 12. Pſal. 116. 11. Pſal. 73. 22.danger; as we may ſee in Moſes, David, Aſaph and others.
Though then we eſteeme Maſter Barrow and the reſt (who firſt ſet upon a ſecond Lutheran courſe) otherwiſe good men, and are doubtleſſe at reſt with the Lord, yet this muſt be accounted their error. And no man muſt thinke it any diſhonour to them, though they were as good as Paul himſelfe, if we ceaſe to follow them, where they 1 Cor. 11. 1.followed not Chriſt.
So that leaving the Juſtification of the forward and better ſort of people in England, to the things written of them in M. R. booke, I come to take a viewe of the ordinances which are in the pariſh aſſemblies, to ſee if there be none among them that is Gods, and is uſed without mixture of humane traditions; and though it were a round and ready courſe, to make waſh way of all; yet even Iehu had 2 King. 20. 23.ſo much care when he deſtroyed the Prophets of Baal, as to enquire if none of the Lords Prophets were there.
So then, though wee be carefull when wee come to the worſhip of God (as we ought to be) that we neither ſubmit our ſelves nor our bodies to human traditions; ſo neither muſt we condemne all for humane traditions, which is not comprehended and kept within the limits of a right Church ſtate; for as ſome of the Lords Prophets were … King. 18. 13.in Samaria, even in the heighth of Ahabs wickedneſſe, and ſome holy 2 Chron. 36. 18.veſſels in Babylon, in the depth of captivity, ſo whatſoever may be ſaid of the Church eſtate in England, yet there are ſome of Gods Ordinances Ezra 1. 7.there, which even in the middeſt of iniquities hath wrought effectually for the ſalvation of many.
And although all things amongſt them have beene ſo mixed and wrapped in amongſt mens inventions, as that the good and bad can Preaching in England Gods Ordinance.hardly be ſevered; yet there is one thing; which in my judgement, ſtandeth for the moſt part cleare from any evill or abuſe, and that is the preaching of the Word in the aſſemblies of England.
Yet not all preaching there, by every Rhetoricall Ridler, or pra…ling What Preachers in England may be heard.Paraſite, of which there are too many, but ſuch honeſt and ſincere handling the Word of God, as by ſome few there is uſed, whoſe aime properly and mainly is to beat downe ſins and corruptions, and to build up and ſtabliſh in true grace and godlineſſe; and who can deny this to be the worke of the Lord, and his ordinance to ſave his elect? The efficacy of ſound and zealous preaching.though even the beſt of theſe Preachers be in ſome other things awry and miſ-led through the corruption of the times, againſt all which evils and errors of theirs, I am as ready as any to proteſt and beare witneſſe, but they muſt give me leave to ſpare their graces, when I condemne their corruptions.
The generall Objection againſt hearing in the Pariſh aſſemblies anſwered.
THe generall objection is, that all Gods Ordinances are given SECT. 22.to his Church, and ſo if their Church ſtate be not good, what have they to doe with any of Gods Ordinances, it is out of Object. 11 Sion, that the Law muſt goe, and ſuch as are of the world have nothing Mich. 4. 2.to doe to meddle with it.
I anſwer, firſt, Preaching is not an action that is proper to a viſible Anſwer 1 Church, neither are all Gods Ordinances ſo given to the Church, as that many of them may not elſewhere be uſed. The All Gods Ordinances are not peculiar to the viſible Church.Church muſt be no ingroſſer, nor the world no obtruder; a covetous impious wife is more hatefull then a free hearted ſervant.
And though the Law went firſt out of Sion; a proper place, yet now mount Sion is every where, and every Chriſtian is both the Temple of the Lord in a ſenſe, as alſo a little mountaine of holineſſe, from Ioh. 4. 21, 23. 1 Cor. 6. …9.whom the Law of God and his Will muſt flow out upon all juſt occaſions, to neighbours, brethren, countrey-men, ſtrangers, &c. yea, to any, good or bad, that will give attention, and ſo farre are godly Preachers in England from blame, becauſe they preach, as that I rather blame them that give over, and deſire from my heart, that where The increaſe of godly Preachers in England is a thing much to be deſired.there is one of theſe plaine and powerfull Preachers, that there were a hundred, and that not onelyonly their Temples, but even their houſes, and all places where people might heare, were filled with the voyce and Word of God, and though this might ſuffice, being rightly conſidered, to anſwer this objection, and to ſhew that preaching may not be ingroſſed by the Church, much leſſe by the officers of the Church, yet becauſe a word is not ſufficient to thoſe that make theſe objections, I willa little more diſtinctly open and proſecute the difference.
What Preaching is, and who may preach; as alſo where, and to whom.
PReaching is a reverend declaring of the Will and Word of SECT. 25.God in many words or in few; or an effectuall evincing and Preaching what it is. Iob. 3. 4. Acts 2. 22. 36. Luke 12. 42.ſpeaking to the heart and conſcience, without fearefull withholding the portion from any, or immoderate laſhing out that which belongeth to none.
I ſay it is reverend declaring, &c. For, every Scripture phraſe and good words, uſed by idle and vaine diſcourſers, is not preaching, but rather prophaning; that ſpeaking then which is called preaching, muſt Mat. 4. 6. 1 Sam. 28. 18. 19be done with premeditation, and due conſideration of the Author (God) of the matter (his Word) the end (his Glory) and the ſalvation of the hearers.1 Cor. 2. 17.
Of the Will of God; wee muſt not preach our owne wills, or empty our ſtomaches againſt ſuch as perſonally oppoſe us, leſt it be juſtly aſcribed to humour and paſſion, rather then to the grace of preaching, but when with reverence, onelyonly the Will and Word of Act. 10. 27. Iob 42 7. 8.God is told, that is properly preaching.
In many words, or in few, I doe not ſay that a ſpeech of an houre long only is preaching; but alſo a few words, ten words, five words, a word in his place, being ſeaſonably ſpoken, may be an effectuall Sermon, a pithy Acts 9. 20. 1 Cor. 14. 19. Prov. 25. 11. Luke 9. 60. 61.exhortation; and whether the ſpeech be long or ſhort, if the Will of God be reverendly declared, and rightly applyed, it is preaching.
Secondly, it is demanded, who may preach? And for that I affirme, that every Chriſtian, which hath received any Talent or gift of God, enabling and fitting him thereunto, may at fit occaſions and opportunities, Who is a Preacher. Luke 19. 13. 11. 1 Pet. 4. 10. 22. Rom. 12. 6, 7. Acts 8. 1. 4. & 11. 19.miniſter the gift he hath received, as a good diſpoſer of Gods ſecrets, without hiding his talent, or withdrawing himſelfe from the Lords barveſt, but when a doore is opened, and an occaſion given, let him that hath a word of exhortation, ſay on; And this muſt be done with Chriſtian diſcretion according as the talent is, ſome men, as they travell and labour in their affaires, to fill with gracious ſpeeches and counſell, ſuch as they are ſorted withall: others more eminent and fluent in Act. 18. 26.ſpeech to doe it more publiquely, as they can, amongſt the multitude, where they dwell or travell, at ſuch time and occaſions, as people meet together, and are willing to heare them.
Thirdly, It is demanded, where preaching muſt be? And for that I affirme, that as there is now no holy or unholy place, ſo there can be no place ſimply appropriated to it, but it is as lawfull In what place preaching may be uſed.in one place as in another; and may as lawfully be done in Faires, Market-places, Paſſage boats, Fields, and dwelling houſes; as in any Acts 17. 17. Mark 4. 1. Mat. 5. 1.Churches or Temples, provided the place be convenient, and the audience ſilent and attentive.
The fourth queſtion is, To whom preaching muſt be uſed, and for that I anſwer, That it may be to any of the ſonnes of Adam, whether Iewes, Who they are, that may be preached unto.Turkes, Indians, Nigers, Papiſts or Proteſtants, religious or prophane, one or other, provided, the Preachers matter be ſuited to his audience, and that he be ſuch a workeman in handling the Word of God, as that Acts 17. 22. Rom. 13. 11. 2 Tim. 2. 15.he give each his portion thereof, whether terror and judgement, or compaſſion and comfort, taking heed ſtill of that ſentence uſed by the Holy Ghoſt againſt ſuch, as either juſtifie the wicked, or condemne the righteous.
Now, the ſumme of all this is thus much, That every Chriſtian Prov. 17. 15.that hath received a gift of God, for that purpoſe▪ may preach the Word, and ſo conſequently be heard, in any aſſembly, where there may be audience, and upon theſe grounds, which I take to be ſound, I intend to frame theſe enſuing conſequences.
Of the libertie that the Word of God ought to have.
ANd though now both the Papiſts, and ſome ignorant Proteſtants SECT. 24.would have no Word of God ſounded forth by any, but their No Church nor officers may ingroſſe the word of God.ſelected Clergie; and alſo the Browniſts would ingroſſe it into their ſecret aſſemblies, yet the ſame key which unlocked the old Catholiques Latine box, wherein they kept all the Lat…ie from the Letter of the Scriptures, muſt now be uſed to free the preaching thereof out of the priſon, wherein theſe ingroſſers have bound in chaines the very Goſpel of our Lord Ieſus, that if there ſhould riſe up a man as learned 1 Cor. 14. 18.and eminent as Paul; yet, except he would come into their order, he muſt remaine ſilent all his life long.
But the Word of God muſt not thus be bound, nor the graces of his ſervanrs muſt not be buried in ſilence alwayes▪ but the light muſt Luke 11. 33. 2 Cor. 3. 18.be ſet on the Table, and the glory of the Lord muſt be ſhewed, though vaine man be forced to couch under board, neither is it much materiall, Ioh. 3 30. 31.though the greateſt that is borne of woman, doe decreaſe, as long as the Saviour of the world increaſeth.
Firſt, then here falleth to the ground that opinion of theirs which tie the preaching of the Word to an order of Miniſtery; for as it is certaine that there hath beene no univerſall office of Miniſtery ſince the Apoſtles, but all Miniſters ſince have had their office bounded No univerſall Miniſtry now.within the limits of their particular flockes, and the ſucceſſion from the Apoſtles, is none otherwiſe now, then in doctrine, faith and grace, ſo as now it is not poſſible that a Church ſhould ever enjoy a lawfull ordinary Miniſtery; which is raiſed or made by any other then themſelves; and therefore, if preaching may not be without Preaching muſt not be tyed to Miniſters.an ordinary office of Miniſtery, how ſhall there ever be faith or grace, or matter prepared for a Church, except ſuch Chriſtians as have the knowledge and feare of God, may publiſh and ſpread the ſame amongſt their neighbours for their edification and converſion?
Secondly, from theſe grounds we ſee how abſurd the opinion of the ſeparation is, that tie all preaching and publiſhing the Goſpell to ſuch as are of their handfull, which are few in number, and leſſe in ability; and this of all other would make the miſerableſt ſcarcity: for whereas in ſome whole Shires of this Land, there is ſcarce one of them, Preaching not tyed to the ſeparated Churches.and in other places two or three in ſome townes, and thoſe for the moſt part, ſuch as ſcarce know well their principles? What a miſery ſhould all the people about them be in, if no Word of God, nor ſound of the Goſpel muſt be heard, til they were able and willing, and could intend to preach it; but let not the Word of God be thus bound.
Thirdly, by this ground alſo, that every Chriſtian that hath a gift may uſe it for the edification of others: it followeth, that if the Countrey and Kingdome where we live take no publique courſe for preaching, yet the Goſpel may ſtill ſound in families, and from neighbour to neighbour; and alſo if there be any that cannot or will not come Though publike preaching become vaine or fraile, yet private muſt not. Heſt. 4. 14. Luke 19. 42.to publique preaching, or that the publique preaching begin ſo to be fraughted and ſtuffed with policie, eloquence, and vaine oſtentation, as that it becomes unprofitable, &c. Yet ſtill the word of God is not bound, but helpe commeth another way, and when they hold their peace that ſhould ſpeake, the mouth of the very ſtones are opened.
Fourthly, it followeth from theſe grounds, that Kings and Princes may not onelyonly themſelves ſtudy and preach the Word, as did King Eccleſ. 1. 4. Fox in Monument. pag. 100. 110. Edw. 3.Salomon, and Oſwaldus, King of Northumberland, but alſo it teacheth them to approve, protect and maintaine by their civill power, the preaching of the Goſpel, and ſpreading the knowledge of Chriſt, by all meanes, and by all them to whom God hath given a gift thereunto, It is a worke becomming a King to preach the Word.whether they be Lawyers, Phyſicians or other mechanicall men that are able and doe it orderly, and to be ſo farre from tying it to a place or houre, as that they ſhould rejoyce to have it ſound in private houſes, Ferry boats, Faires and Markets, being done without civill diſorder And good government muſt promote preaching all manner of wayes.order and detraction from men of greater eminencie, remembring the example of that godly Magiſtrate, Moſes, who was ſo farre from forbidding Eldad and Medad to propheſie, (though Ioſhua, a good man requeſted him) as that he alſo wiſhed that all the Lords people could alſo Numb. 11. 29.propheſie.
And laſtly, according to our proper intent, If every gifted Chriſtian may preach where they can have audience; then if any of the Preachers in England be Chriſtians, and have a gift to preach (both or any of No gift may be loſ….which to deny, were ſhamefull) they may then preach the Word in any place where the people are aſſembled of what kinde ſoever, or for what cauſe ſoever, and conſequently in their pariſh Churches where the people of the pariſh meet, to uſe Divine ſervice, and other Rites eſtabliſhed by Law, I ſay, when all is done, if yet they will give their attendance, to heare a meſſage from God, and that there be one of Iudg. 3. 20. Iob. 33. 23.a thouſand there ſo fitted, he may and ought there to declare his Word of exhortation, and it is lawfull and good for any godly man to come and heare him.Act. 13. 15.
The particular objections againſt hearing in the pariſh aſſemblies anſwered.
NOw though theſe grounds and conſequences doe clearely SECT. 25.evince the truth of this point, and alſo we know that ſo long as the ground and foundation of a thing ſtandeth, there is little good to be done againſt the thing by other working, yet becauſe this age is fuller of catching wits to cavill againſt ſome appendixes and leaves of the tree; then of ſolid and able men to undermine and wade into the root of things, therefore I will apply my ſelfe to goe a little aſide from the currant of the matter to anſwer their exceptions.
The Preachers in the aſſemblies receive an unlawfull office from Object. 12 the Prelates, and they which heare them approve of their office, ſince they preach by it.
I anſwer, firſt, this and a thouſand ſuch exceptions cannot remove Anſw. 1 the ground before laid downe; for it is his Chriſtian ſtate and gifts that maketh him a Preacher, and not his office; whether it be right or wrong: It is indeed his ſin to take ſuch an office from the Prelates, and a further ſin to execute the office, as he doth in the cuſtomes and rites of the Church, but no man can ſay this ſinne maketh him ceaſe If any of the Miniſters in England have gifts, and be Chriſtians, they may preach.to be a Chriſtian, ſo long as in his generall courſe and carriage hee ſhewes himſelfe honeſt and conſcionable, but wee are in charitie to eſteeme it an infirmity in him which the times ſway him to, and no more, and we are to cover it in his other vertues, and love and reſpect him ſtill for the good he hath, and not caſt him off for ſome failings, leſt we be ſerved ſo our ſelves. Indeed, if for every ſuch error and failing we will ranke them amongſt thoſe which hate to be reformed, Pſal. 50. 16. 17.we may then conclude apace, that they may not take Gods covenant in their mouths.
And yet were they ſuch (as they are not) yet ſo long as their gifts remaine they may be heard, as well as the Scribes and Phariſies, and Mat. 23. 3. 4. 1 Cor. 3. 14. 15.the evill and corrupt teachers in Corinth; for though themſelves ſin by uſing the Name and Word of God, whileſt they neither feare nor obey him, ye till God taketh away their gifts and facultie, I ſee not but an uſe may be made of it.
And ſeeing a man of knowledge, judgement and utterance with gravity, authority and power, is a compleat Preacher, as was Apollo, whether he have an office or no office, a good office or an evill office, Act. 18. 24. 25. An office no argument to prove or diſprove a mans preaching.it is to no more purpoſe to bring in his office, to prove the lawfulneſſe or unlawfulneſſe of his preaching, than to alledge againſt a man the unlawfulneſſe of his marriage, to diſprove his workemanſhip in his Trade, and as abſurd it is for to enquire into the office of him that is to preach before we heare him, as to enquire into an Artificers marriage, before we will either acknowledge him for a worke-man, or imploy him in any buſineſſe.
And when a man is to make any good and profitable ſpeech, eithe in Law, Phiſique, or divinitie, he is like to prove the wiſer man, that asketh what he ſaith rather then whence he is.
Neither can any man be ſaid to approve of their office, except he joyne with them in ſuch things as appertaine to their office, as doth their ſervice and ceremonies, but preaching is an accidentall thing, and no part of the office properly, but an ornament or appendix about Preaching accidentall to the Prieſt-hood in England.it, which may be wanting, and yet the Miniſter a full officer in the order of Prieſthood, and though he never preach whileſt he lives, yet the Law cannot tax him for not performing his office; and thus God hath even provided of purpoſe; that his owne ordinance of praying, ſhould not be bundled up in the bedroll of humane rites, but be refuſed of the builders, as a needleſſe thing, that his owne honour might be the more, when the power thereof is ſeene.
But both Miniſters and People here profeſſe, that they preach by Object. 13 vertue of their office?
They alſo profeſſe, that all that will not joyne with them in their Anſw. 1 ſervice and Sacraments are Schiſmatiques, but they may be deceived in both, for any thing I know, and if they will thus conclude ſtill, that Learne wiſedome by other mens abſurdities.their Preachers preach by vertve of their offices, and erre about it, I muſt not erre with them, ſince I know, that all the offices in the world cannot make a man a Preacher, an office indeed, if it be right makes him their Preacher which have choſen him, but hee is ſtill a Preacher, and preacheth onelyonly by vertue of his gift.
But they take a licenſe from the Biſhops to preach, and therefore Object. 14 they are their meſſengers, and not Chriſts?
I anſwer, firſt, if the licenſe they take of the Biſhops be onelyonly or Anſw. 1 properly to allow them to preach which are fit thereunto, I have nothing to ſay againſt it, but wiſh they alſo would licenſe the ſeparation to aſſemble together, and uſe the Ordinances freely and without The Biſhops licenſe no let to preaching.danger; and I would be ſorry any man ſhould be any thing the more afraid to uſe that liberty, becauſe they had licenſed it.
Secondly, it is not meet that every one ſhould hand over head goe preach publiquely, without ſome triall and approbation of ſome grave and learned men.
Thirdly, If the licenſe enjoyne them any unlawfull thing, they ought not to doe it, but if it either enjoyne, or permit them to preach, they may out of doubt doe it, notwithſtanding the licenſe, or whatſoever elſe is in the licenſe enjoyned.
Fourthly, Admit it be their ſinne to take this licenſe, yet ſince they may lawfully in reſpect of God, and the right of the thing preach without it, why not alſo with it? as well as a man may live with his lawfull wife, which he had lawfully married before, though ſome oppreſſing tyrant ſhould force him to take licenſe anew from him to live with her?
Fithly, And what if no man ſhould be ſuffered to uſe conceived prayers in his family without examination and licenſe of the Biſhops, and that men for their ſafety therein ſhould take licenſe from them for it? I ſuppoſe there is no man will ſay they muſt now ceaſe to pray, or that it is unlawfull, being godly men, for their wives and families to joyne with them; even ſo the Biſhops licenſe, not making it lawfull in reſpect of God for a man of gifts to preach, but onelyonly ſafe in regard of the oppoſitions of men, whether it be obtained or not obtained, the gifts of God muſt ſtill be uſed.
Sixthly, The Biſhops, or their ſubſtitutes doe alſo give licenſe to Phyſitians and Schoole-maſters, yet I never heard of any that held, that the taking phyſique from one, or learning from the other, was any approbation or ſupportance to the Biſhops unlawfull power.
Seventhly, As Peter was both Satan and an Apoſtle of Chriſt, ſo theſe men in a ſenſe may be ſaid to be the meſſengers and Miniſters, Mat. 16. 23.both of Chriſt and the Biſhops; of Chriſt in preaching his Word according to the meaſure of grace given them by him, and of the Biſhops in taking power from them, and performing humane rites and Traditions enjoyned by them.
Other objections againſt hearing anſwered.
BUt many of theſe Preachers are of evill life, and preach nothing SECT. 25.but verball Sermons, fraught with oftentation and pomp of Object. 15 words, wherein there is neither power nor plaineneſſe?
It muſt needs be confeſſed▪ that not one of twentie of them that Anſw. 1 are trained up in the Univerſity are fit to be Preachers ſeeing it is not humane learning that maketh a man a Preacher; but other helps of nature and grace, without which humane learning makes a man play the foole rather then the wiſe man; and indeed, if a man have Humane learning maketh not a man a Preacher.not naturall parts and graces of modeſtie and humility, whereby to overſhadow and ſwallow up his humane learning, he rather ſeemeth vicious then vertuous in any thing he doth, and it is one of the evills of this age and that which drives many to Atheiſme▪ that all Univerſity Schollers that will but profeſſe Divinity may ſtep into pulpits as Apprentizes into Trades, though they have neither grace nor wiſedome, nor any naturall abilities, but having read over, and got by heart ſome Antiquities, partly Divine partly Philoſophicall, and partly fabulous; they can ſometimes powre them out together, and ſo get a name of fine Schollers among the carnall multitude; but all theſe verball diſcourſes of ſuch fine Schollers, being uſed yeere after yeere, Many preach, but doe no good thereby.and joyned with a carnall and diſſolute life, ſerve for nothing but for oſtentation and name, never converting or drawing any from their ſinnes, but rather lulling them faſt aſleepe in the cradle of ſecurity, wherein they are carryed to hell, whileſt neither themſelves nor their blinde watchmen are aware of the danger.Mat. 15. 14.
But ſuch ſtraglers and ſtriplings I will not perſwade any man to heare, eſpecially ſince there are others who are no runners to this Ierem. 14. 15, 16. Ierem. 23. 21.work without their errant, who even in zeale of God, and in deſire of the ſalvation of men, being endued with the guifts of Knowledge, Wiſdome, Vtterance, Gravitie, and authority of ſpeech; as alſo of a godly & ſober 1 Cor. 12. 8. 10. Tit. 2. 7.life▪ ſet themſelves to ſhame all vices & work out the corruptions out of the vaine heart of man, and to drop into them, and draw them into the grace and feare of God, whoſe carefull and effectuall labours are not in vaine, but they doe daily wound and weaken the Luke 10. 18.Kingdome of Satan and Sinne, and advance the Power and Scepter of Chriſt, at leaſt in the hearts and converſation of many, and leave ſuch an impreſſion in the hearts of the moſt obſtinate, that they ſavour the ſentence of their condemnation daily from them, and goe up and down 1 Cor. 2. 15, 16.as men condemned with their halters about their necks; and ſuch kind of Preachers onelyonly would I perſwade to the hearing of, without reſpect to townes or pariſhes; but let civill order give place to ſpirituall Civill orders may not annihilatc Gods Ordinances.neceſſitie, and rather beare a civill mulct, then neglect a ſpirituall Ordinance.
And the exception concerning the ſhallow and inſufficiency of the other, maketh no more againſt them, then the trifling Prophets, who Ierem. 23. 21.ran before they were ſent, were a juſt objection againſt the Prophet Ieremy, who was ſent of the Lord.
But the Preachers in the pariſhes preach not the whole truth, but Object. 16 run into many errors and abſurdities, either to pleaſe the State, pleaſure the times, or advance themſelves, and yet a man may not reprove them, and how then ſhall he heare them?
I anſwer firſt, It is not meet to preach all truths to all men, but Anſw. 1 firſt their conſciences muſt be urged with that which they ſtand moſt need of, and that they can conceive of, and to buſie their heads about other high matters, before they have learned the doctrine of faith and repentance, and have reformed their wayes, were even juſt as if one Heb. 6. 1, 2.ſhould give a man an oration in Latine to conſtrue, which knew never a letter of the Booke, and where ſuch teaching is ordinarily uſed, you have a number that can ſpie out faults in others, but very few that are truly reformed themſelves.
Secondly, Niether can it be expected of any Paſtor or Preacher in this world or fraile life, that he ſhould never let fall any errors or unſound poſitions; for, Who knoweth the errors of this life? and who can Pſal. 19. 12.wonder; ſeeing the formall ſtate hath here ſo long prevailed (and that with ſuch proſperity and applauſe) if even ſome of Gods holy Prophets, at ſome time, ſay even as they?Pſal. 73. 2, 3, 13.
But if there be any who make it their drift and cuſtome to propound and maintaine evill practices and unſound grounds, and to inveigh againſt the faithfull ſervants of God, ſuch are to be taken heed of, but ſuch, whoſe drift and common courſe, is ſoundly to interpret and apply the Word of God, beating downe mans corruption and ſtabliſhing them in grace and holineſſe (though in ſome things they ſwarve from the rules of truth) yet they may and muſt be heard.
Thirdly, Errors muſt ſometimes be let fall, even in the pureſt and beſt reformed Churches, for the triall of the faithfulls ſoundneſſe, and 1 Cor. 11. 19the diſcovery of Hypocrites, that the love of the truth in the one may the more gloriouſly be diſplayed and the want of love to the truth in the other may be puniſhed with ſtrong and conſtant believing of lies 2 Theſ. 2. 10. 11.ſo that it is better for a man to be ſoundly grounded in the truth and ſetled ſincerely to love it, that ſo he may diſcerne and reſiſt errors, rather then once imagine he can live where none is taught.
Fourthly Neither may we nouriſh in our ſelves a perſwaſion that all or any of the godly Preachers in England preach and declare thoſe Conſtrue all things in the beſt part.unſound poſitions and unwritten verities, for fleſhly ends; as favour of men, love of advancement, and the like; but rather charity ſhould teach us to impute it to their ignorance, feare and humane frailtie, which is more or leſſe in us all, remembring, that they which make Gen. 42. 21.ſuch evill conſtructions of other mens actions, are againe afterwards paid home with like meaſure.
Fifthly, Neither are we bound to reprove alwaies every error and abſurdity we heare, but to conſider as well our place, calling, intereſt and authority that we have in the place or with the perſon, and conſequently what likelihood there is of doing good by our reproofe; 2 Cor. 2. 12.for if wee caſt admonitions abroad at all adventures, without conſidering theſe circumſtances, wee rather expoſe our ſelves to ſcorne, and the Word of God to reproach and ſcorne, then doe any good at all.
But though it might be lawfull to heare the Preachers in England, Object. 17 yet it is better to forbeare it, becauſe of offence?
I anſwer, To be offended at a thing in the Apoſtles ſenſe, is not Anſw. 1 when one is diſcontent, angry, or vexed for a thing; but when he What it is to give offence. Rom. 14. 15. 21.ſtaggereth and ſtumbleth ſo at anothers practice; as that he is drawne by his example, to imitate him, contrary to the judgement and perſwaſion of his owne heart and conſcience, but ſuch offences (in this particular eſpecially) doe hardly any of the ſtrict ſeparation take, but 2 Cor. 8. 10. 11.the worſt hurt it can doe them, is but onelyonly to anger them.
Secondly, Offences are alwayes given, either in things evill, or things indifferent; but to preach and heare the Word of God, is Mat. 18. 7. 1 Cor. 8. 13. Preaching and Hearing the Word are no actions of indifferent nature.neither evill nor indifferent and leaſt of all can it be thought indifferent, but an action wherein the name of God is ſo much uſed as it is in that, muſt either be a proper part of his ſervice, or elſe a horrible blaſphemy; and taking his name in vaine, which farre be it from us to thinke.
Thirdly, Admit it were indifferent (which cannot be) yet in giving offence in matters indifferent, we have reſpect onelyonly to the weake, of which there are thouſands in the aſſemblies in England, which by our example in refuſing to heare their Preachers, are often drawne ſo to refuſe both them and their teaching, as that they have It is onelyonly the weake that take offence.even been left without all help means & to repent and believe the Goſpel, for the ſoules of whom the ſtrict ſeparation have much no anſwer.
But it were a great diſparagement and ſhame in the ſeparation, to plead weakneſſe; and ſure I am, they are ſtrong enough to hold the concluſion in this and many other points, how weake ſoever they may prove in their grounds, or proſecutings and practice of the things they hold.
Fourthly, Experience hath taught, that the moſt part of ſuch as have lightly and contemptuouſly refuſed to heare the godly Preachers in England, have had little eſteeme of preaching amongſt themſelves, but have had more delight to buſie themſelves in triviall controverſies to try their wits then to have their hearts wrought upon by ſound 1 Tim. 1. 5. 6.and wholſome doctrine; the event of all hath beene, that they have had no peace in themſelves, nor brought no profit to others.
But we ſee what commeth by giving way to heare Sermons in the Object. 18 aſſemblies, even this; that one thing ſo followeth another, that with Sermons they partake alſo in ſervice ceremonies and Sacraments▪ yea joyn in all their corruptions, and at laſt turne prophane and looſe in their lives and converſation alſo?
I anſwer, firſt, this may be true, and for it the Churches of the ſeparation Anſwer 1 are much to be blamed that will force every one that heareth a Sermon in the Pariſh aſſemblies, to confeſſe it to be a ſin, and manifeſt repentance for it, or elſe exclude him quite from their ſociety and The Churches of the ſeparation are faulty in the going away of their members.felowſhip, and ſo ſome of their members, out of a good affection, having heard ſome Sermons, and not beene convinced of evill in it; have undergone their cenſure, and afterward walked alone▪ as deſolate men, catching here and there a crum where they could catch it til at length by perſwaſion of friends and weakneſſe in themſelves, they have beene drawne into ſome practices apparantly evill▪ whereas if they had beene lovingly borne with in their ſuſpected evill: no doubt many of them would either have returned to the ſociety whereof they were, or ſome other like, or elſe ſtill have retained in themſelves a reverend reſpect and longing after the pure order and ordinances of the Goſpell.
Secondly, what if ſome have made it a path-way to ſerve their luſts? that is no argument againſt it; but onelyonly ſheweth the vanity and unſtability of ſome men: when Abſalom made ſacrificing a cloke 2 Sam. 15. 8. 12.for his rebellion, was ſacrificing any thing the more to be diſliked in thoſe dayes? Yea, what evill is there almoſt that goeth not with ſome pretence of good apparantly? It ſheweth indeed the vanity, lightneſſe Prov. 7. 14.and unſtability of ſome men, who neither had diſtinct rules and grounds to goe by, nor were conſcionable, nor carefull to attend on God for his direction; but as they ran lightly to ſeparation upon ſome humour or diſcontented motion, ſo againe they left it as wantonly, Epheſ. 4. 14.when a new toy tooke them in the head againe.
Thirdly, And indeed, even this very thing ſhould make the Churches of the ſeparation looke better about them, and take heed of drawing young heads and unſtable wits with leſſe honeſty to them; for the truth is, they ſo dote upon ſeparation, as that if a man have it, The Br. make an Idoll of ſeParation▪though hee have all other points and parts of Religion to learne and ſeeke, yet he may even for it onelyonly be admired and advanced amongſt them; but if he be not wholly ſeparated, but will retaine ſome love and reſpect to ſome perſons and things in the Pariſh aſſemblies, had he all the holineſſe and Religion that elſe poſſibly he could have, yet he muſt never be admitted amongſt them, but held out as an Idolator, and one under the power of darkneſſe, and of Satans kingdome. And though for this their unreaſonable dotage they have beene beaten ſore with their owne rods, when they that came to them with cenſorious mouthes, againſt all practices in the Pariſh aſſemblies, have within a They have been beaten with their owne rod.few yeeres returned, railing worſe at them; and though they have been adviſed, not to meaſure men by one particular practice, but have an eye to the generall worke of Gods grace in them, yet all in vaine, for they will not heare not regard, charme the Charmer never ſo wiſely.Pſal. 58. 4, 5.
Fourthly, their going to the holy Supper in the aſſemblies, ſheweth ſtill their ignorance, that come back from the ſeparation even as wiſe as they went to them, not knowing what religious actions are proper to Church communion, and what are common to be uſed every Communion in the L. ſupper a Church action.where, nor regarding any more with whom at the Table of the Lord they feaſt, then amongſt whom they ſtand to heare a good ſpeech; ſince the thing is plaine, that thoſe that keepe that feaſt together, muſt be united to Chriſt, and one to another by the ſpirit; but they that together 1 Cor. 10. 17.manifeſt no more then the patience to heare, there can be no juſt ſcruple, though amongſt a hundred, there are not two that have any ſigne of grace or holineſſe.
Fifthly, At a word, as Iacobs Poſteritie might lawfully enjoy that bleſsing which their father got of Iſack, by lying and deceit, and as a Gen. 27. 19. 20.poore man may receive and uſe that money which is given him by one that got it by extortion or bribery; ſo, though even all and every The Preachers in England ſin, to get liberty to preach.of the Preachers in England doe ſome evill that good may come of it, and ſubmit themſelves to humane traditions, which they ought to ſhun, that they may preach the Word, yet the good they doe, being at any time ſevered from the evill and their preaching from their Traditions they may then be heard, and reverently reſpected, and the Lord in his mery pardon their evill, and heale them, whoſe hearts are upright 2 Chron. 30. 18, 19, 20.with him, though many failings have beene in their courſes.
They that goe about to juſtifie the Miniſters in England in their Office, drive men from the Church altogether.
ANd now I will ſay no more at this time for the juſtifying SECT. 27.of hearing in the Pariſh aſſemblies, till I ſee this ground taken a way, and the anſwers to theſe objections over-turned, which if they could be with evidence of truth, let the Lord be a gainer, and let me be a loſer.
I am not ignorant, that the common way which is uſed to perſwade The office of the Miniſtry in England is not …ight.men to heare them, is to defend and juſtifie their Calling and Office of Miniſtery to be of divine inſtitution.
And to prove it, ſome deſcend to their parents which ſet them to ſchoole, others to their aptneſſe and willingneſſe to learne, and to their choice in the Univerſities for their reading and ſtudies, and deſire to preach &c. in all which I know the providence of God worketh but all this ſerveth but for the ability and fitneſſe, and is not eſſentiall to the externall office at all, which is an outward ſtate or ſtation conferred upon him for ſome inward and eminent gift or quality.
Others there are, who will fetch a ſucceſſive Miniſtery from Adam in Paradiſe, lineally to reach to this day, others come lower and fetch They that plead for ſucceſſion cannot ſatisfie the conſcience.the pedigree from Chriſt and his Apoſtles, and will have thoſe holy functions to leap over all the Popes heads and be borne up with both their ſhoulders for a thouſand yeeres and upward, till in the daies of Queen Elizabeth, a piece thereof fell to the A…c…biſhop of Canterbury, from which wind-fall bough all thoſe thouſands of ſpirituall functions now in England have ſprouted and ſpread themſelves, untill it is become a Proteſtant Miniſtery, and defies thoſe many fathers from whom their branches tooke life, and will now be of themſelves, and conteſt with See D. Maſons Booke of conſec.the Pope, from whoſe chaire their authority is derived.
Others more aſhamed of that old dung-hill of Romaniſts, will goe but to Luther for their pedigree, whom they fancy to be ſome new Apoſtle, and ſo might create a new Miniſtery; but as neither the ſoundneſſe of Luthers doctrine, nor the temperature of his affections, Succeſſion from Luther a fiction.was Apoſtolike; ſo he neither did nor might create any univerſall Miniſtery, whoſe Dioces could reach into this Iland, and if he ſhould, yet ſtill it muſt be of the nature, (though not of the name,) with that of the Romiſh race, and not one jot neerer to Chriſts inſtitution.
Others will have their very office and function to ſtand in the conſent and approbation of the pariſh.
But, firſt, as the pariſhes are unfit and uncapable of making a Miniſter, The approbation of the pariſh no part or parcell of the Miniſters office.ſo they doe nothing at all therein, but are as meere patients, to ſuffer whom the Dioceſan pleaſeth to put in or pull out.
Secondly, and indeed, who knoweth not that all the pariſh Vicars and Parſons in the Land, doe ſolemnly receive and take their charge, orders, office and function from the Biſhops and their adherents, before they may come to adminiſter in any pariſh whatſoever.
Thirdly, they ſtand at the will of the Biſhop; ſo as if he bid them be ſilent, they dare ſay no more. Now, if the conſent and approbation of the pariſh be ſuch a divine inſtitution as they pretend, how perfidious 2 Theſ. 2. 15. Ast. 5. 2…. 28. 29 1 Cor. 9. 16.and unconſtant are they with God that at the word of a mortall man dare neglect that calling of the Lord?
At a word, when men ſhall ſcruple at hearing their Sermons, and they can ſatisfie them no other way, but by alledging their office and function, which neither is agreeable to Scripture, nor to it ſelfe, but hanged together by vaine ſuppoſitions, and popiſh aſſertions, which ſerve ten times more to ſtaine and blame it, then to juſtifie it; what can they looke for in the event but to ſee themſelves deſpiſed and contemned It is beſt to cover the deformity of the Miniſters office.for pleading ſo lame a caſe, and whither ſhall men be driven hereby but to ſeparation and Anabaptiſme, or elſe to worſe matters?
But when this law and lawleſſe office is paſſed by, and covered in a ſerious love of their graces, (as the Lord, no doubt, covereth it in Chriſt Jeſus) every man will lay his hand on his mouth; for in their gifts and graces of preaching, no man can deny the Lord to be in them indeed, and in ſuch actions as God eminently ſhewes his grace, we 1 Cor. 14. 24. 25.may be evidently preſent in perſon and affection.
Neither can there be any other ſucceſſion from the Apoſtles and Primitive Churches, otherwiſe then in faith, gifts and graces, ſince their 6. Succeſſion is onelyonly in faith and grace. 2 Tim. 3. 10. Phil. 4. 8, 9. 2 Pet. 1. 11. 12, 13.office is wholly ceaſed, and he is now the lineall ſucceſſor of Peter and Paul which commeth neereſt to them in gifts, graces and holineſſe; And what in this world can be more abſurd, than to make every popiſh Prieſt and idle Dunce, (which hath got onelyonly an up ſtart ordination of ſome antiquitie) to be the true ſucceſſor of the holy Apoſtles, when they have neither grace in their hearts, wit in their heads, or honeſty in their converſation: and if the office be that No grace, no ſucceſſion.which muſt be pleaded to juſtifie all their miniſtrations; even all theſe blind Prieſts and verball Teachers have as good reaſon for their ſtanding as the beſt.
The ſtrict ſeparation cannot hold together amongst themſelves.
ANd as theſe men have been too extreme and cenſorious in their SECT. 28.ſeparation, ſo are they in their Church covenant and combination, by meanes whereof they need no other perſecutors then themſelves; for their owne ſwords enter ſo faſt into their own bowels, as that if all the perſecutions in this world were againſt them, it could hardly make ſuch havocke as they make amongſt themſelves, I meane not in regard of civill puniſhments, for that power they have not any The ſeparation eat up themſelves.where, and if they had, and ſhould have ſuch ſpirits in their civill judgements, as they have in their ſpirituall cenſures, the one halfe of them had need to become hangmen, but it is onelyonly in regard of their extreme worrying one another, for every difficult queſtion and controverſall practice, in ſolemne and vehement charges, quarrelſome and captious invectives, ſhort and ſudden excommunications, in all which they have ſo wearied and waſted themſelves, that a man may truely ſay of them, that no ſociety under any perſecution (warre excepted) did ever decreaſe and ruinate as they doe.
And as the profeſſors in England are juſtly taxed for living in confuſion, without a ſociety of faithfull Chriſtians in a Church eſtate, and without the order and diſcipline, &c. ſo theſe men may be as well blamed for bringing themſelves to confuſion, by following their wits, and abuſing both their gifts and the diſcipline of Chriſt to their owne ſhame and ruine, and to the diſhonour of Chriſt, the peaceable Law-giver of his Church.
And although for the ancient of them, who now live (as alſo the firſt Engliſh Anabaptiſts, who harpe all upon one ſtring) if I had the tongues of men and Angels, yet have I no hope to change their 1 Cor. 13. 1. 2.mindes, or moderate their affections, ſince no counſell, warning, or experience can teach them any thing, but ſtill bitterneſſe is in their hearts, and violence is in their tongues; and they will rather quarrell with ten men for one triffe, then lovingly agree with any man in any thing.
Yet, to prevent ſuch as ſhall come after, from running their courſe, and that their extremities may die with their perſons (as they have already begun) and the truth they hold receive no wrong, I will diſcover, and put to ſilence that opinion and practice of theirs, which breakes, divides and rents them aſunder daily, notwithſtanding all other truthes and appearance of zeale which is amongſt them.
It is held and practiſed amongſt them for a maxime, That they A dangerous opinion.muſt ſuffer no evill, in any man, nor no appearance of evill; but every one that is of them muſt jump with them in judgement and practice, and he muſt not goe a foote before them, nor come one inch behind This rule they ordinarily follow, but not alwayes.them, but muſt in all things ſay as they ſay, and doe as they doe, and if he ſwarve from them in any thing which they thinke to be truth, they will ſolemnly admoniſh him, and if hee will not repent, they will forthwith excommunicate him, be the evill never ſo ſmall and doubtfull, and whatſoever other graces or holineſſe be in the perſon, or whatſoever bands betwixt him and them either in grace or nature, the unreaſonableneſſe whereof I will reprove by theſe reaſons following.
There are ſome ſinnes that muſt be borne in the Church.
EXcept ſome ſins may be borne in the Church, why ſpeaketh the SECT. 29.holy Ghoſt thus to the Churches? Beare yee one anothers burthen, Love covereth a multitude of ſinnes, forſake not the fellowſhip, but exhort one another daily; Why rather ſuffer yee not wrong? If he had meant to Gal. 6. 2. Heb. 10. 25. 1 Cor. 6. 7.make ſuch ſhort work as theſe men do, he would have ſaid bear with no man, love no man that is faulty, ſuffer no wrong, but abandon every fellowſhip and perſon that hath any evill in him not reformed.
If no evills in the Church may be borne, then why did not Paul write to the Church of Corinth, to caſt out more offenders then the inceſtuous man, ſeeing there were thoſe that wronged their brethren, and 1 Cor. 5. 1. 2, 3. & 6. 6. 8. & 10. 12. & 11. 22.went to Law with them amongſt the heathen rulers, others that went to the Idol feaſts, and are ſaid to have fellowſhip with divels others that ſchiſmed in their love feaſts, and inordinate cleaving to their Sectory teachers, deſpiſing Paul, yea, and ſome whoſe emulations, contentions and wantonneſſe, was not repented of in a long time; and yet he giveth no order 2 Cor. 12. 20. 21.for the excommunicating any more then he which had committed a ſin. which the very light of nature condemneth.
If no ſinnes might be borne in the Church then Chriſt, when he gave direction to proceed againſt ſins and ſinners, would have uſed the ſame word which Paul doth, which ſignifieth infirmity, or feebleneſſe of Math. 18. 1…. 18. 19. 1 Cor. 6. 7. 1 Iohn. 2. 10. 1 Cor. 5. 4. 5. 1 Sam. 26. 2. & 27. …0. 2 Sam. 3. 29. & 16. 4. & 19. 29. 1 Sam. 12. 14.mind, and not that which Iohn uſeth, which ſignifieth a ſcandall; for both Chriſt in the rule, and Paul in his direction for practice, ſpeake of ſuch evils as are notorious and ſcandalous. Secondly, David is never taxed for ſcandall in all the infirmities he ſhewed at Nob, Gath, and in the matters of loab, ziha, Mephiboſheth and others. but only in the matters of adultery and murther, with Bat…ſheba and V…iah, he is ſaid to ſcandall, or lay a ſtumbling blocke.
If no ſins in the Church may be borne, how could David ſay, Who can tell the errors of this life; or how oft he offendeth? and againe, The righteous falleth ſeven times a day, and riſeth againe; and that of Iames, In Pſal. 19. 12. Pſal. 143. 2. Iam. 3. 1. 2.many things we ſinne all, &c. We may not thinke that the Prophets and Apoſtles were either ignorant of groſſe evils. or fell ſeven times … day into them but that they had their continuall failings in inferiour and doubtfull things, and having ſo, if they were now alive, belike they were not good enough for the ſtrict ſeparation, that fall ſo often, and into ſo many things as they did.
Indeed, the example of theſe holy men thus complaining may lead us all to a more thorow ſearch of our ſelves; for if they pronounced ſuch a ſentence upon themſelves, much more may we if we looke well to it; and what mad men are we to quarrell and ſtrive with our neighbours and brethren for their infirmities when we have ſuch in our ſelves, for groſſe and ſcandalous evils indeed, we may and muſt ſtrive, for all good men have not ſuch in themſelves.
If no ſins muſt be borne with, then no two men in this world could walke together in Chriſtian fellowſhip, no, not any man with his wife, nor no father with his child, neither can any Church fellowſhip if they be true to this ground, poſſible hold together; for no men can converſe much together, but they ſhall ſee ſome fault in each other either in omiſſion or commiſſion. One man will be too remiſſe and Some things amiſſe in the beſt men.cold in family duties of inſtruction, prayer, &c. Another too ſluggiſh in hearing, Sacraments and other publique exerciſes; one man is too full of worldly cares, another is too careleſſe in his worldly affaires; one man even kills himſelfe with hard labour: another ſpoyles himſelfe with too much idleneſſe; one man is too talkative and buſie, another is too mute and ſilent. At a word, in all men there is to be ſeene ſome partiality, ſome pride, ſome conceitedneſſe, ſome ſelfe-love, ſome follie, ſome ignorance, ſome error and unſoundneſſe, ſome anger and impatience, all which are evills, and will more or leſſe appeare in men, whileſt they live, notwithſtanding all admonitions ad cenſures that can be paſt upon them. And therefore except we will by excommunication caſt the Church out of the Church, we muſt cover their infirmities in love, as they muſt alſo ours; and bury them in a loving delight in their graces, exhorting Epheſ. 4. 32. 33.and perſwading them, but not provoking, biting or cenſuring them, but freely forgiving them, as God for Chriſts ſake freely forgiveth us.
If no ſins muſt be borne, then there muſt be perfection, even in this life, either in truth, or in conceit; for they they that are perſwaded that other men doe cover their failings in love, will as lovingly cover No perfection in this life.other mens againe, ſeeing it is worſe then beaſt-like, not to give love for love; indeed, one man hath a more prying and piercing eye to ſee into his neighbours faults, then his neighbour hath to ſee into his, and ſo he is apt to pleaſe himſelfe, as if he were not as other men are, but he whoſe infirmities are moſt of all ript up and raked into, is 1 Tim. 5. …4. Luke 1 & 11. 14. 1 Tim. 1. 10. 15.oftentimes rather juſtified before God, then the other, to whom nothing is ſpoken; and indeed, he which truly examineth and ſearcheth into himſelfe, cannot poſſibly be voyd of charity towards others.
What kind of ſinnes and ſinners they be that may be borne in the Church.
THat ſome ſins then may be borne and covered in love in the SECT. 30.Church and amongſt Chriſtians, is out of queſtion, and that ſome other ſins may not be borne, is alſo certaine, but to ſet downe every particular ſin which is to be borne, and every particular for which men muſt be abandoned without repentance, were impoſſible, and meere trifling; for when we oppoſe godly men, and wicked men, we doe not meane that they onelyonly are godly which never doe A godly and an ungodly man deſcribed.nothing but what is godly; nor they only wicked, which never doe ought but wickedneſſe; for there is no man ſo good, but that he ſometimes falleth into ſome evill, nor none ſo wicked, but hee ſometimes ſtumbleth upon ſome good. It is indeed the common and cuſtomary courſe in practiſing groſſe evill, and refuſing to doe good, that proveth a man to be wicked, and the frequent performance of good duties and ordinary abſtinence from evills, that ſhewes a man to be Godlineſſe and wickedneſſe are two ſeverall trades.godly; for as one ſaith, evill men can doe good by accident, and good men by accident fall into evill, but the common trade of a godly man is to doe good, and of a wicked man to doe evill.
Indeed, ſuch ſins as under the Law were death, as Inceſt, Adultery, Blaſphemy, &c. being now committed by any in the Church, except Exod. 21. 12. Levit. 18. 29. & 19. 1…. & 24. 14. Deut. 22. 22. 1 Cor. 5. 13. 1 Tim. 1. 20. 1 Cor. 6. 9. 10.they repent, they may, and muſt be caſt out, but otherwiſe, except they be ſuch as the light of nature condemneth, or ſuch as the Scripture in expreſſe termes forbiddeth, and threatneth to ſhut out of Heaven for them, men ſhould be wary how they excommunicate for them; and although by this rule few would be excommunicate in Churches that are made of fit matter, and the fewer the better, ſo long as groſſe wiekednes is not there harboured; for it is better to offend in too much lenity, then in too much ſeverity; better to let ſome tares ſtand, then to plucke up the good wheat; for though Chriſt have Mat …3. 28. 29.given that ſharp and ſevere cenſure into the hands of his Saints, yet they muſt take heed they be not too buſie with it, ſharpe inſtruments muſt be skilfully and warily handled; and though Chriſt have promiſed to binde in Heaven, ſuch as his Church bindeth on earth, yet this promiſe muſt be reſtrained onelyonly to ſuch caſes as wherein the cenſure Mat. 18. 18. 19.is deſerved, for elſe the Church rather bindes over it ſelfe to the wrath of God for wronging his ſervants, and abuſing his ordinances, and taking his name in vaine, then commits the perſon either to Excommunication muſt be uſed warily.Satan or Gods wrath; ſo that we muſt be ſure to ſee that the caſe be juſt before we cenſure; and if the Word of God have not ſaid, that ſuch ſhall be ſhut out of Heaven, we muſt moderate our zeale, and reſtraine our paſſions, and not thinke to make Chriſt follow us, but we Luke 6. 36.muſt follow him, and be mercifull as he is mercifull.
And as in civill judgements, death is never inflicted juſtly, but for ſome groſſe and haynous crimes; ſo in the ſpirituall judgements Men muſt not be hanged for trifles.of the Church, excommunication, which is the moſt ſevereſt cenſure that a Church can have, ſhould not be adminiſtred upon any, but for ſuch haynous evills, which being perſiſted in, doe barre a man for ever out of Gods Kingdome.
Indeed, ſome peremptory and preſumptuous men have got ſuch a habit of bitterneſſe, that they thinke their ſpeech is of no force, except Iob 11. 2. 6. Peremptory cenſurers dangerous members.they fling the fire brands of h…ll at every one whom they deale againſt, though the matter be ſmall, and ſometimes alſo doubtfull and diſputable, and it is well ſuch kinde of men keepe not the keyes of heaven gate for if they did, none but themſelves ſhould come there; and if alſo they had civill power, I know not what havocke they would make amongſt ſome men that are better then themſelves.
Many of the ſeparation complaine (as they may) of oppreſſion by civill power; and wrong by penall ſtatutes and commiſſioners ſentences Vnjuſt excommunication more evill then civill oppreſſion. 2 Chron. 28: 9.by which often they are impriſoned, baniſhed, and ſometimes put to death. And ſurely, though theſe things are done by their oppoſites in a rage that goeth up to heaven, which the Lord, no doubt, will one day call to reckoning; yet it is alſo juſt with God to pay them home wiih bloody and bodily cruelty, which ſpare not to racke teare, and turmoyle the ſoules and conſciences of their brethren by opprobrious and bitter ſpeeches, and violent and dangerous cenſures undeſerved.
Three cautions concluding the Doctrine of forbearance.
TO conclude, wee muſt alwayes beare in mind, that the Scriptures SECT. 31.have in them in all places a double ſentence and determination of ſuch things as they treat of, the one cleare and certaine, Rev. 1. 13. 14▪ 15, 16. 20.the other probable and doubtfull.
In the things which the Scripture it ſelfe clearely determineth, we may boldly proceed to profeſſe and practiſe accordingly; but where there is but a bare probabilitie in the Scripture, we muſt be wary what we doe, for a hundred probabilities doe not conclude a certainty: neither is it ſufficient that we have ſome rever…n… mens gloſſes and No Expoſitor ſound but the Holy Ghoſt.gueſſes to goe before us; for when all is done, if the Holy Ghoſt be not both Text man and Comment, and conclude the point ſome where, either in plaine words, or ordinary examples, we are as farre off from the matter as before, and doe rather bundle up more ignorance with our ancients in taking things from their mouths and pens then bring any honour either to the truth or them.
And for a man to uſe either wit or learning, to make the Scripture ſeeme to ſpeake that which it doth not indeed ſpeake, is rather a vanity than a vertue, and how much was Chriſt offended for Peters ſnatching at a doubtfull word; as alſo what a fearefull ſin did thoſe witneſſes run into that came againſt Chriſt, by wreſting an ambiguous Iohn 21. 22. 23. Mat. 26. 61.phraſe to their owne advantage?
In things therefore probable and doubtfull, it better becomes us to ſeeme ignorant, then to grow preſumptuous, and rather conclude againſt our ſelves, that we know nothing as we ought to know it, but 1 Cor. 8. 2. 13. 9.have our knowledge in part, as is our obedience, then preſume above that which is ſober and mute, or imagine that we know and can determine Rom. 12. 3.all things.
And as wee muſt be ſparing and modeſt in determining ſuch points, as wherein the Scripture is doubtfull, ſo wee muſt be much more ſparing in uſing any violent or cruell words or practices againſt men in matters doubtfull, yea, though in thy apprehenſion it be cleare in the letter of the Scriptures, yet if thorow cuſtome and ignorance of our times, it be growne a matter queſtionable, and that amongſt godly men, as was once Polygamy amongſt the Fathers, and Fornication among Deut. 21. 15. 1 Cor. 6. 18. Acts 15. 29.the Churches of the Gentiles, though thou muſt retraine it thy ſelfe in conſcience of God yet muſt uſe no violent words or practice whereby to force all others to doe like thee.
And ſo▪ if thy neighbour or thy brother, hold or practiſe any thing which thou judgeſt amiſſe, except thou have an expreſſe Scripture, 3,whereby to ſtrike the matter dead, and out of which thou canſt ſay, Thus ſaith the Lord, it is better to be ſilent then to uſe much diſputing; Numb. 9. 8. 9. 10. 13.for witty and Logicall diſputes ſerve more often to feed light and corrupt affections, then to ſettle a ſound judgement, yea, and men upon a little ſnatch therein, are apt to let their wits a plodding about every nice and triviall queſtion whileſt better things paſſe by them, or are ſtolne and loſt out of their mindes; Beſides, except the reaſons brought againſt an opinion be cleare and ſtrongly backed by evidence Subtile diſputes more dangerous then profitable.of Scripture, they rather ſtrengthen the perſons in their opinions then draw them from it, neither will ever the truth and Church of God be ſettled and ſtabliſhed, either by outward violence or ſubtill diſputes, but if a certaine and expreſſe word cannot be brought, to put to ſilence a mans contradictory opinion the only way is to let him alone, and to goe on lovingly and brotherly with him in the fellowſhip of his other graces, till God reveale further, putting Phil 3. 15.aſide all occaſion of ſpeech about that wherein the difference lieth, leſt from talking you fall to chiding, and from chiding to bitter ſtrife, Gal. 5. 15. Acts 15. 38, 39.hatred and heart-burning, to the weakning of your comfort with God, and the hindering of your favour and reſpect with men.
The Concluſion and Summe of all.
NOw although I have written much, and that with all plainneſſe SECT. 32.that I can, yet I live amidſt ſo many ſleepers and drouſie Chriſtians, that me thinketh, I heare ſome ſtarting up about Ben. Sirach. cap. 22. 20.mine eares, and asking me what i… is I have ſaid, and what I would have, and therefore I will ſumme up all my aime in a word.
Firſt, I finde in this world two ſorts of men, wicked and godly, and both theſe muſt live in one world, but not in one Church.1 Cor. 5. 10. Iohn 17. 14. 16. Act. …. 44. 4…. 47 2 Cor. 6. 16. 17. Col. 2. 8. 23 Iohn. 4. 23. 24. Acts 6. 5. & 14. 23. 1 Cor. 5. 4. 12. Acts 21 13. 14. Heb. 10. 25. 1 Pet. 2. 17. Acts 2. 42. 44. Pſal. 15. 1. 2.
The godly I would have to gather themſelves together, and combine in a ſpirituall fellowſhip, apart from the vaine world, and wicked therein a bandoning all mans inventions, worſhipping God onelyonly by his Word and Graces, chooſing their owne Miniſters, executing Diſcipline amongſt themſelves, and rather loſe their lives, then loſe this liberty; but to continue feaſting and feeding together in the fellowſhip of Gods ſacred Ordinances all the time of their dwelling in this Tabernacle, even till they are tranſlated to the mount of glory.
Secondly, And becauſe the policie of the times will allow no ſuch things, but compells as well the uncircumciſed Philiſtins, and the blacke mouthed E…hiopian, to the Temple and Sacrifices, as the ſons of Abraham, Exod. 12. 48. Rom. 21. 27.and Iſrael of the Lord; impoſing alſo upon them other officers, governments, Traditions and Ceremonies, then ever the infallible writings of Chriſt or his Apoſtles mentioned:
Therfore I have exhorted all that feare God to reſolve to ſuffer with patience and courage all ſuch oppreſſions and perſecutions, as for their abſtinence from the aforeſaid evills, or practiſing the contrary good ſhall be impoſed and afflicted upon them by any authority Luke 14. 27. Acts 16. 22, 23. 1 Cor. 4. 12. Acts 7 90. Mat. 25. 44 45.whatſoever, and as meeke and gentle Lambes to goe with Chriſt to the Croſſe, and with the Apoſtles to the priſon, even with gentle intreaties, and earneſt prayers for their oppoſites that ſo advancing the glory and name of Chriſt here in this world, they may ſit for ever in glory with him in heaven.
Thirdly, And ſeeing the ſtraggling opinions and oppoſite practices of ſome godly men, is a maine hinderance hereof, therefore I have propoſed certaine wayes whereby the overſtrained heat of the ſtrict A harmony indeed.ſeparation may be mitigated and ordered; and the ſluggiſh conformity of the profeſſors awaked and revived, that both may re-unite together, and converſe ſweetly in one Church, as the Lord hath prepared for them one heaven.
Fourthly, And becauſe the vaine heart of man is ſubject to be lifted up with it's owne conceits and perſwaſions, and to be vehement againſt others for every ſmall difference, therefore I have propounded and proved the Doctrine of forbearance, by many infallible grounds; and have ſhewed, that it is the duty of all Chriſtians to ſerve one another in love, and continue their fellowſhip in the free and Phil. 3. 14. 25. Rom. 14. 1.familiar uſe of that knowledge and gifts wherein they agree, without entring into any tedious and doubtfull controverſies, to diſturbe and provoke one another, much leſſe abuſe, revile and abandon one another, 1 Cor. 14. 36.remembring that the Word of God came not to one Church or perſon alone, but others have underſtanding as well as they, and the moſt confident ſpeaker is oftentimes more awry than hee that keepes Iob 12. 3. 1 Sam. 1. 13. 14. 1 Cor. 13. 1. 2.ſilence, however the largeſt knowledge muſt have the largeſt love, leſt whileſt wee thinke to teach, wee doe nothing but devoure and make havocke.
FINIS.
End of the text · Robert Coachman, The Cry of a Stone (1642)