A CASE OF Great and Present Use.  
Whether we may lawfully hear the now Conforming Ministers, who are re-ordained, and have renounced the Covenant, and some of them supposed to be scandalous in their Lives?  
Considered, and Affirmatively resolved.  
By a late Eminent Congregational Divine.  
London, Printed, for Jonathan Robinson, at the Golden-Lyon in St. Paul's Churchyard. 1677.   

The Case. Whether we may Lawfully hear the now Conforming Ministers, who are Re-ordained, and have Renounced the Covenant, and some of them supposed to be Scandalous in their lives?  

Answer.  
FOr the resolution of this Case, there is a threefold Consideration pertinent.  

Consideration I.  
About the Duty itself, Hearing the Word.  
There are four ways by which at this day the great God conveyeth the Knowledge of himself and his Mind unto sinful Man: 1. His works of Creation and Providence: Psal. 19.2. 2. The suggest of Conscience, even the remainder of God's Image in us. 3. The word or Law of God Written, Expounded or applied in ordinary Preaching. 4. The Church, which is the Ground and Pillar of Truth, the Knowledge of God and his Mind is more especially there held forth, by the gifts given, and Offices therein appointed by Christ. These are distinct ways and methods of God, by which he is pleased to make known himself: and we are obliged even by the Law of Nature to attend when God doth speak; it is therefore an undoubted moral Duty, to attend the speaking of God in whatsoever way by Providence brought unto us.  
The Scripture with the Interpretation and Application thereof, commonly termed Prophesying or Preaching, is one of the  means by which God makes known himself to us, this is a National gift according as God in his Providence shall dispose: Psal. 147.19, 20.  
Such National or Public Preachers may be said to have their Call from Christ, he having a hand in ordering the motions of Providence for the good of his Church: John 5.17. And particularly in this providential sending of Ministers, Mat. 9.38. and this is the calling and sending mentioned, Rom. 10.15. The Lord in these administrations, by Preachers thus sent, according to the good Pleasure of his Will finds out a People before they seek him. This is a dispensation of God to Men as his Creatures.  

For Application to the Case.  
The Word of God interpreted and applied by preaching in this providential way, is a choice Mercy and Gift, wherewith God hath blessed this Nation for many years, to the Conversion and Edification of many thousands. The Governors thereof have successively according to their Light made divers good Laws and Statutes for Improving this Mercy for the best advantage of the Nation, as appears in that,  
1. There are Schools and Universities maintained for the bringing up of Persons in Learning; also there is a constant settled maintenance for encouraging of such as shall be sent out to the several parts of the Nation in this great work.  
2. There is a sum of Doctrinal Truths, which in the enlargement and application, are sufficient both for Conversion and Edification, which the Preachers are to assent; and there is provision made by our Laws that such persons only who are sound in the Faith be employed therein.  
3. The Inhabitants of this Nation, are required to be present, and to give attendance to Instruction, that they may Learn the Fear of the Lord.   

Assertion.  
These things being so, although some of us do enjoy the Instruction of our Pastors being in a Church relation, yet it is a duty that we and our Families frequent also, (as we have Liberty and Opportunity, the more Public and National Ministry) for these Reasons.  

Reason 1.  
Where the Lord hath appointed various ways and methods, in which he will draw near to us, and manifest himself, we ought to make use of all in their place and season. This is a several and distinct way or appointment of God, not only in respect of God's works and our Consciences; but also in respect of the teachings of Church Officers, as appears in these particulars.  
1. The one is Cultus Naturalis, from the first Commandment, directed by the Light of Nature; and the other is Cultus Institutus, a duty of the second Commandment, and our direction herein is only from Gospel Light.  
2. In respect of the Persons that are the primary Object of each. Prophesying, that is, Church Preaching, serveth not for them that believe not, but for them which believe; It is principally for building: for a Church State supposeth them Believers; though such preaching hath occasionally its efficacy is converting weak, and more directly in relation to the Children of Members. This National or Providencial preaching, is principally for Conversion, and hath for its primary and main object, persons in their natural condition; such a Preacher was Noah, 2 Pet. 2.5.1 Pet 4.6. Mat 16.3. Preaching is before believing, and believing before any Church Ordinance: There were Preachers in all Nations, and in every City, before there were Churches in every City.  
3. The one is from Gifts only as necessarily requisite, but Church Instruction supposeth the person to be not only of some eminency in Gifts, but Grace also, and set apart to office according to Christ's appointment.  
And now having seen the difference of these two methods, the Consequence will follow; they ought to be attended with due reverence each of them.   

Reason 2.  
As we are Members of Churches, so we are Subjects and Members of this Commonwealth, and are obliged thereby to observe the lawful command of our Governors, and to be examples therein to others. As members also of this Civil body, we ought to Join with it in a thankful acknowledging this happy Providence of God, by which we and our Children after us maybe instructed, which may be a means to have it continued, and a neglect thereof would give just cause to fear the contrary.   

Reason 3.  
If Church Members, or any one Godly Man hath a Warrant to forbear hearing such Ministers upon this account of unlawfulness, than all Godly men ought at all times so to do; and if so, the Examples of the Godly to the generality being very leading in the matters of God, this Ordinance thereby will be little frequented, and of less efficacy to those that do come to it. And by asserting it unlawful to hear such Ministers, we imply, it were better for the Nation there were no preaching but in particular Churches; and if so, what can we expect will become of many thousands in an ordinary way of Salvation that have no benefit at all by our Church-Instructions? We are to walk wisely, yea, mercifully towards them that are without.    

Objections Answered.  

Object. 1.  
Where there is no true Church, there can be no true Ministry: the Church of England is no true Church, Ergo, etc.  

Answer.  
There may be a Lawful and True Ministry, or Administration of the saving truths of God, though the Nation, or any parcels of it as yet be in no Church-State. We say each particular Church materially considered, is part of the Church Catholic. The matter must needs have being before the form can be introduced. No Man becomes a Member of the Catholic Church but by his effectual calling, and that is by preaching the Word. I conclude therefore each particular Church to have its production from such an Administration, and not this Ministry to have its original or state from the Church.    

Object. 2.  
The National Ministry is Antichristian, derived from Rome.  

Answer.  
If Antichristian, it's either so from their Standing, as deriving their Ordination thence, (of which in the third Consideration,) or from their Doctrine: if any such doctrine be preached, it's the miscarriage of particular persons, and contrary to the National provision. The Articles of Religion, to which the Ministers are to conform their Instructions, are Orthodox, and framed for the casting and keeping out of Popery.    

Object. 3.  
It offends our weak Brethren; it is a complying with the Corruption of the times, it's an approbation and encouragement to Conformity.  

Answer.  
These, and other Objections of the like nature, have their weight and place in practice when the matter is indifferent, and may be done or left undone without Sin, and not in relation to any moral duty. Though I know gathering of Churches in a Congregational way, preaching without Ordination, Baptising of Infants and the like, as well as hearing a conforming-Minister, are a great offence to some that are truly Godly: yet may I not say, If such a Fellowship, if such baptising, and the rest, offend my Brother, I will do no such thing while the World, standeth lest I should offend. It were sin so to resolve, because these are moral duties, and not left to my liberty, as Meats and the rest, 1 Cor. 8.13. and Act. 8. wherein the nature of indifferent things is laid down.      

Consideration II.  
About refraining a Moral duty for the evil mixed with it, or in the persons performing it.  
1. As we are not to do evil that good may come of it, no more ought we to leave what is morally good undone for the evil that is some way mixed with it. Zeal for good is to be preferred to that which is against evil. The greatest good is better than the greatest evil is bad. Whatever good thing we do, tends towards our Union with the chiefest Good, the refraining of evil not so immediately.  
2. Betwixt things indifferent, and what is morally good, you have this difference. If there be any mixture of evil with the one, it becomes wholly evil, there is nothing of good in it to give stop or preponderate; but what is morally good will remain so still, though mixed with evil. We may allay the worth of it, as base Metals mixed with Gold, but yet it is Gold still, and may be perfectly severed.  
3. When I would do good, saith the Apostle, evil is present with me. I cannot hear, or read, or pray, and the rest, but with a mixture of Sin, yet upon this account I may not cease from, or neglect a known duty, not though materially considered the evil accompanying being greater than the good; as in meditation, when blasphemous thoughts arise, etc. To omit a known duty is a sin of wilfulness, the evil from me in it is but infirmity only; The least wilful sin is greater and more provoking than the greatest Sin of Infirmity.  

For application to the case.  
1. Governor's otherwise pious and zealous, yet not so knowing in matters of Church orders, may possibly in the discharging of their duty, and doing this good work, occasion a mixture of evil with it; Being persuaded that Preachers and Preaching, will be accepted with more reverence, and become more effectual▪ if by persons ordained as well as examined and tried, for their fitness, and if accompanied also with Set and Solemn Forms of Prayer and other Vniformities, they therefore by their Laws establish and enjoin these things. The persons also appointed to this work (though not approving all that is imposed) through infirmity yield and submit, rather than let so good a Work fall.  
2. The things therefore objected as evils, by which some are deterred from hearing, are the infirmities of other men mixed with the duty; I say infirmities, for so in Charity we ought to judge. Now if I may not omit a duty in respect to the evil mixed with it, which is my own, much less may I thus leave an Ordinance for the evil that is another man's, no way mine, or to be charged upon me. This were to make another man's sins or infirmities more mine than my own.   

Objections Answered.  

Object, 1.  
We cannot judge such imposition, and submitting to them, infirmities, especially after so much Light and Reformation.  

Answ. 1.  
If the known Integrity and Piety of some of them who have Conformed is such, that there is ground to hope what they have done herein is through want of Light, misapprehension or the like Infirmity, we may then conclude that the grossness, wilfulness, or whatsoever may make those actions more than an Infirmity in any other Conformist, must arise only from the internal frame or badness of the mind and intentions, for externally they are the same. If so, than it is nothing at all to us; to them it is, Prov. 21.27. for in respect of the lawfulness of our joining with the administration, or unlawfulness, whether it be done with a better or worse mind, is not observable by us; outward and visible fins only pollute others that be in relation. If Envy, Pride, Hypocrisy, or the like evils of the mind did so, we mould be constantly guilty of other men's Sins, and without remedy.   

Answ. 2.  
Whatever Sins are in the person as to himself, they are to me but as Sins of Infirmity, that is, such evils adhering to the worship as I have no power to prevent, I may and aught to mourn for such mixtures, as for my own infirmities, but avoid them I cannot without I avoid the duty.    

Object. 2.  
There is much Error mixed with the few Truths they Preach, as Popery, Arminianism, &c There are also invective reflections, yea rail against the People of God.  

Answ. 1.  
What is morally good will bear the mixture of a great deal of evil, and yet retain its goodness still: the goodness being from God, who is a greater good than Satan, or Sin, is an evil.   

Answ. 2.  
We cannot expect from men of ordinary gifts that Truth be preached without the mixture of Errors more or less: We know but in part, therefore are to prove all things, and hold fast that which it good, Heb. 5.14. A Saint, as other Creatures, though weak and newly born, hath a raft of what is Food suitable, and what sincere.   

Answ, 3.  
As for those intemperate expressions and reflections oh the People of God, I confess it is sad, but were there not such against Paul and his Party? Phil. 1.15. yet notwithstanding they are to be heard even by the same persons they enveighed against for the Truth's sake.    

Object. 3.  
The lives of most of our Conformists are vile and abominable, full of Pride, Covetousness, Luxury, Drunkenness: how can we expect a Blessing on their Labours, though they preach truth and good Things?  
Answ. 1.  
The mixtures in Sermons are nearest, the irregularities of their calling the next; the Sins, of their Conversions farthest from their Doctrine, and therefore have less efficacy at such a distance to prejudice it.  

Answ. 2.  
It's God's Word, and not their own, they Preach. Truth is blessed from the Lord for its own sake, and his whose it is. When Christ blessed his Disciples with the promise of his presence, Mat. 28.20. Lo I am with you always, even to the end of the World, it is to be applied rather to their Doctrine then Persons, for they were sometimes left to humane Infirmities in their lives, and they lived not, to the end of the World. If it be not Truth, though an Angel from Heaven bring it, no blessing will come with it; but if it be Christ that is preached, whoever is the instrument, there is matter of hope and rejoicing, Phil. 1.15, etc. Some preached Christ who were not sincere, though at the same time others who were blameless preached the same Truths. What then? saith Paul, vers. 18. Notwithstanding, every way Christ is preached, and therein do I rejoice, and will rejoice. Those Peter mentions they fed the Flock, the Flock than heard them, and were instructed by them: yet we are told those Ministers were Covetous, Ambitious, took up their Ministry for filty Lucre's sake; And were Lords over God's Heritage, More cannot be objected against our Ministers that Conform, than might against the Scribes and Pharisees in Christ's time; either in respect of their Doctrine, which was loaden with Traditions; their Standing, which Was not according to Law, their lives, which were Vicious: yet Christ not only permits, but requires us to attend the Truths they deliver.      

Consideration III.  
About partaking with another man's sins.  
This ariseth from some special relation, as a moral touch: which is either in respect to the person transgressing, or the Sin itself.  
1. Out Relation to persons, may either be 1. Transient, or Occasional. For a man becomes guilty with him that sinneth, by applauding, approving, or encouraging him in his Sin; Joh. 2.10, 11. Rom. 1.32. and in some cases by silence, being present when some gross Sin is openly committed. Or 2. Our Relation may be set and stated; either Civil, as between Parents and Children, Masters and Servants, etc. This will not be much to our purpose: or Sacred, viz. that Settled Relation that ariseth from Gospel-Communion, as in particular Churches between Officers and Members, and one Member with another. By virtue of this Relation, Sins are transmitted from one to another with the greatest celerity and efficacy; A little Leaven leaveneth the whole Lump.  
The evil of another, and that duty we join in, may so relate, as I may partake of his evil, though I act nothing with him but what is a Duty on my part. Receiving of Rents and Tenantship are so nearly related, that if the person with whom I partake thus, have forfeited his Tenantship, and of right is no Tenant, yet by my accepting of Rent from him, I make him one not withstanding his forfeiture. To exercise a Judicial Act, relates so much to the Person legally constituted a Judge, that if I submit my Cause to him that is not so, and suffer, I sin against my own Liberty. In each of these what I do is good, but partakes somewhat with the evil of another, In our Spiritual affairs, that is a full instance, 1 Cor. 10.18. They that eat of the Sacrifice partake of the Altar; that is, from the Relation and Connexion betwixt the Altar and the Gift. Mat. 23.19. The Altar sanctifieth the Gift. It is either not a Sacrifice, or not a Lawful Sacrifice, but by reason of the Altar.  

For Application to the Case.  
1. My being present, and hearing of a Conformist, no Approbation of the evil of his Conformity, and so no Occasional or Transient Relation is raised thereby. Approbation is an act of the mind or heart; It is not showed to him or others by me, until it be expressed outwardly by my words or gestures which I have not in this case any occasion to do; his evil being done elsewhere, and formerly, and not in our presence that now hear him.  
2. Nor is there any Set or Standing Relation between him and me, though he Preach and I Hear him constantly: This creates no Church-fellowship or Communion. To Instruct and Learn, is an humane or natural converse, and differs not from teaching or learning any other faculty, though the Subject matter I hear be divine. It's true, by the addition of a special institution, it becomes a Church-Ordinance: so giving of Alms, visiting of the Sick, and the like, which are actions of Common humanity, when brought under a special Institution do thereby become as much Church-Ordinances as Preaching. 2 Cor. 6.14. What fellowship hath Light with Darkness? or a Believer with an Infidel? that is, in Respect to Church Communion and fellowship, there is none: yet a Believer and an Infidel may Preach and Hear, may Teach and be Taught, Act. 17.1 Cor. 14. Rom. 1.13.  
3. For any special Tincture derived from his evil to the Duty we perform with him; it must be either from the Sins of his Person, or his Ordination: The former hath been spoken to. As for the evil of his Ordination, it relates not to his Preaching, by and such near alliance, as that the one may not be done without the other. It is the duty of all Christians (saith Ames) to do their utmost to advance the Kingdom of God, and therefore to teach others the Knowledge of God. Why may not a man Preach and Instruct Others, if he be able, by word of mouth▪ as well as by Writing and Printing Theological Discourses? This latter was never questioned by any sober man.   

Objections Answered.  

Object, 1.  
My prsesence at such men's Preaching, if I be silent and give no Testimony agaist them, will be an encouragement to their Way.  

Answ. 1.  
If I had no other just and apparent reason for my being present, it might be so interpreted, but my presence relates, and aught so to be judged, unto the Word Preached. If I be present in some consecreated place adorned with Images, to hear a Sermon, my presence ought not to be interpreted a Countenancing those Superstitions, but the Preaching of God's Word. When the Preaching of Christ, and a malicious Spirit, was in one man, Paul's rejoicing at the one, was no Countenancing of the other.   

Answ. 2.  
We do not so easily derive guilt or pollution by being present or in the Company of Sinners, though we do not testify against them, when they are not in Spiritual Communion with us. A little Leaven leaveneth the whole Lump, but no more. The Contagion goeth no further than the Relation. The Apostle, 1 Cor. 5.9. layeth down clearly this difference from that verse to the end. He speaks of judging, that is censuring of others, that we may prevent partaking with them in the guilt. By judging, we are to understand not only the Censure itself, but the telling our Brother, the reproving, convincing, and other private duties in relation thereunto, and avoiding their Company afterwards: and it is applied with distinction of persons in respect of their relation to us: There are Fornicators of this World, ver. 10. and such are without, ver. 12. Now there is not that obligation lying upon us to reprove their Sins, as if a Brother be a Fornicator, ver. 11. In some cases we may be silent, and leave the former to the Judgement of God, ver. 13. But in no case if he be a Brother.   

Answ. 3.  
To Reprove or give Testimony against an evil, is a tender duty, and we may easily miscarry if the rules thereof be not strictly observed. 1. Especially, if public in the Face of a Congregation come together peaceably to worship God. 2. And the Person an Elder, at least so reputed generally by the Congregation. 3. The Sin also must be a gross Sin, and apparent so to the Assembly. But if it be doubtful, as in our Case, whether it be a Sin, or such a Sin? whether committed upon the place, or formerly we know not where, nor how long since? if possible he hath repent of it, or is able to clear himself at least from the grossness of it? I say, in such a case, were he a Brother, and in this Relation, I have no Call to reprove, or give a public testimony, in such time or place especially.   

Answ. 4.  
This Objection renders not my coming to hear an evil, but my not reproving. I am the rather bound to come, for I have hereby not only an opportunity to receive, but to do good, if such reproving be a duty.    

Object. 2.  
Ordination and Conformity, and Common-Prayers, and Ceremonies, are connexed with Preaching, as one entire Service; by partaking therefore of the one, we contract the pollution of the other.  

Answ. I.  
What God himself in a moral way joineth together, no man may separate, only God himself: But what God in Nature hath joined together, he gives us leave to separate, as Chaff from Wheat, etc. And so likewise for what man joineth together, especially in the Service of God, and such matters thereof as God, hath not required; A Set Liturgy or Stinted Form of Prayer for Matter and Words to be used (much less to be inseparably joined with Preaching) is not required by the Lord, nor indeed is there any such necessary dependence by our Laws.   

Answ. 2.  
Ordination is so necessarily connexed with Preaching, either by God or Man: Scripture-light mention Preaching and Hearing as duties, Rom. 10. whereas yet there could be no Ordination; Nor are they so inseparably joined by our Laws: But if they were, it is sufficient to my Conscience that God hath not so joined them. Our actings, and the reasons or grounds of them, are not to be interpreted in Church-Matters by Humane Laws; If they were, it would be difficult to inhabit in some Commonwealths with a good Conscience. Our living within the precincts of such a Parish, our Laws interpret a being of the same particular Church with them for all Church-Ordinances: but this being man's Law only, we judge ourselves not so necessarily involved by our habitation. A Church according to Scripture is a Spiritual body: The Limits are part of the essence and constitution of such a body, and therefore aught to be Spiritual and of the same nature, and not merely humane; as is the division of Parishes.   

Answ. 3.  
To speak more properly, we cannot say nearness by an external disposition of things connexeth them anymore, than Unity makes kindred, or of one Blood. No, it must be where there is such a dependency of things, that the being, at leastwise the orderly being of the one is not without the other. In this Sense Baptising, breaking of Bread, and other Ordinances that relate to, and necessarily depend on an Office, and connexed with it; and so our being called thereunto, and invested therein; and if the person with whom I partake, be either not in such an Office, or in any apparent disorderly way, I partake with his Sin; so near are these Duties related in their orderly Administration. But Preaching in a Providential way, as by persons gifted, and out of their Charity administering to us, or by Provision of the Magistrate, is altogether of another nature. And though Ordination and Preaching be joined together in the vulgar esteem; yet it's not the voice or sanction of Man can bring things into a nearer Relation, than the Spirit hath set them.    

Object. 3.  
Why may we not as well go to Common-Prayer?  

Answ.  
If there were no other things to be objected against those Prayers, but Ordination, Conformity, or other Sins of the Ministers, questionless we may: for we question not to join with, them in Prayer before or after Sermon, more than with his Preaching.    

Object. 4.  
Where there is any better Preaching then Ordinary, especially in the City, it is so thronged, as by that time Prayers are ended, there is no hearing.  

Answ.  
It is one thing to abstain upon such an account which is prudential only, as upon the account of bodily infirmity: another thing to abstain upon the opinion of unlawfulness. Now the thing contended for, is to vindicate the Lawfulness of hearing such Ministers, notwithstanding what hath been objected to the contrary, and to deliver us from an error of very ill consequence: for this Opinion, that it is unlawful to hear such Ministers as have been spoken of, is an error of very ill consequence, in many respects.  
1. It puts us upon such singularity, as by which we divide in our practice, not only from our Brethren of the Presbyterian persuasion, but likewise from divers of the soberest Separatists. Where a good Conscience necessitates us in many things to differ from other Godly Brethren on each hand, it is a sad Providence to have these differences increased by erroneous Conscience.  
2. Except it be the reading of Scriptures, this Ordinance alone, of all other public Ordinances amongst us, hath by the good hand of God been kept and continued by our National Establishment free in itself from all disputable Mixtures and Impositions; And the benefit and fruit of this Public Ministry, hath accordingly been visibly great, as in any part of the World. Let us fear therefore lest we ourselves now by raising groundless scruples, lay this as low, as others by their unwarrantable additions have done the other public Ordinances.  
3. In most of the misperswasions of these later times, by which men's Minds have been corrupted, I find in whatsoever otherwise they differ one from another, yet in this they agree, that its unlawful to hear in public; Which I am persuaded is one constant design of Satan in the variety of ways in Religion he hath set on Foot by Jesuits amongst us. Let us therefore be the more ware of whatsoever tends that way.  
4. Such reasonings against hearing, though they convince not the unlawfulness of it, yet they leave such prejudices in the minds of them which are tender, as perplex and render Hearing less profitable and edifying, even to those that are persuaded of its Lawfulness. To bring the lawfulness of known Ordinances under dispute for some circumstances affixed, hath ever been of great advantage to Satan, whether in such disputes he prevails or not: For men are either beaten wholly off from the duty, or perform it with a more remiss and unsuitable Spirit, which lieth more directly in the way to prevent a blessing, than the evils of others we ordinarily Object. Those disputes about the morality of the Sabbath, as they have prevailed with many to a total neglect, so with more to a remiss observance, though convinced of it as a moral Duty. If for Substance the Duty be so evident, as not to be liable to a dispute in itself (as this of Hearing is): then Satan fastens Scruples about Circumstances; which prevailing, we have as little benefit from the Ordinance or Duty, as if it were not.       
FINIS.