THE CRY OF A STONE, OR, A TREATISE; SHOWING WHAT IS THE RIGHT Matter, Form, and Government of the visible CHURCH of CHRIST. How, and wherein the present Church of England is wanting and defective, both in the body of the Land, and in the Parochial branches thereof, With divers Reasons and Grounds taken from the Scriptures, to persuade all that fear GOD, rather to suffer any afflictions at the hands of men, than to submit to man's carnal policy and humane devices in the worship of God, or be deprived of the sweet fellowship of the Saints in the right order of the Gospel. Together with a just reproof of the over-strained and excessive separation, contentions and divisions of such as commonly are called Brownists. By Robert Coachman. Jer. 15. 19 If thou take the precious from the vile, ●●ou shalt be as my mouth. Ezra 4. 3. It is not for you, but for us to build an house to the Lord God of Israel. Psal. 50. 16. 17. What hast thou to do to take my Covenant in thy mouth, seeing tbou hatest nurture? LONDON, Printed by R. Oulton and G. Dexter, and are to be sold at the Stationers, 1642. A FORE-SPEECH To the READER. IT is neither to get moncy nor credit, gentle Reader, that I have undertaken this task, and written this Treatise; for I am neither in name nor in truth so famous as to gain either of these by writing, but even simple necessity, and the violent conviction of truth and mine own conscience hath drawn me thereunto; and I know, that if I have any reward in this world, it will be none other than to be reckoned and rewarded amongst thiefs and malefactors, but let God do what him pleaseth. It grieveth me much, that no man of greater eminence and learning will take in hand this task, that could have done it better, and also with much better acceptation than ten thousand such as myself is; but what shall I say? since they all hold their peace, let this be accounted as the confused murmur, or Cry of a Stone, which uttereth a vehement Luke 19 40 (though unknown) language, when they that tread upon it with high looks, are both deaf and dumb. Indeed, these matters concerning the right gathering, constituting and governing the Church, are in our day's matters of great difficulty, and deserve the greatest care and pains of the deepest wits, and greatest learning that is amongst us; though not in itself more difficult than other points, but because of the strong opposition of the times, which hath long striven to darken the clear light of the truth in these points, and to uphold humane devices and traditions, which in stead of truth, take up place in our time: That as the preaching of the death and resurrection of Christ was to the Gentiles (that doted on carnal wisdom) foolishness; so in Cor. 1. 23. our time, when more state and glory is used for the gathering and governing of the Church, than ever Christ or his Apostles appointed, what marvel is it, though it seem a base and foolish thing, to speak of gathering the visible Church of Christ by here and there a man out of countries and cities? when it is now no great matter to bring a whole Nation, consisting of divers millions of men and women, to be a visible Church of Christ in one day. And indeed if such wonders could be wrought, as are pretended, our Saviour Christ had a needless fear if he should come in our days, that made question whether he should find faith on the earth, or not? For all our Luke 18. 8. Nation is faithful, and we need not cry out with David for help to God, because not a godly man is Psal. 12. 1, left, but may rather stand forth and challenge the powers of hell, and say, bestir thee Devil, for here is scarce an ungodly man left. But if after all these loud boastings it be yet as hard to find faithfulness & sincerity as ever it was, and that our stately Religion, be (in the most part) rather a superstitious custom to breed security, than any matter of weight or worth to rejoice in; and that God's people are still few, and scarce one of a hundred; if this be true, as heaven and earth knows it to be true, than no man should adventure upon the bare applause of the times, or common customs of the multitude; but should try himself by a more better and sounder rule, lest he run with the multitude in the broad way that leads to death. But whom shall I appeal to for judgement of this book? it is an old maxim, and a new Oracle; that the judgement of the vulgar is worth nothing, so as if it have no approbation of Divines, it may be carried to the furnace. And as for the most part of our formal Scholars, who have set Divinity in the pillory, and wrote over it, The Church of England, & make it their deepest study to set times and truth at unity, having by long custom so clipped the holy tongue, that they cannot pronounce Shiboleth, but setting only a Judg. 12. 6. face upon Religion, have like Watermens gone backward so fast from it, till they come between the consumption of grace, and the assumption of preferment; from such I must appeal, as no fit Judges in this controversy, expecting rather that they should be tormentors and butchers of all such as call any of their formal courses in question, then be patiented hearers of any thing that striketh at their outward glory. Also for the Reformists, though their grounds I use these names only for distinction, not affecting it. look the same way that mine do, yet many of them have suffered their eyes so to dazzle upon their formal neighbours (who with a little yielding to the times, sit warm in their nests, and live more like Princes than Apostles) that now they begin to call their own wisdom and soundness in question, and rather suspect that their own hearts have deceived them, then that the truth hath overswayed them, and are mucb more willing to embrace any counsel that may procure them fleshly liberty, then lend an ear to aught that shall persuade them to a stricter or better course, and therefore I dare not permit them for Judges therein. Neither indeed is there any whom these times will acknowledge for a Divine, which is not more or less tainted with the corruptions of this age, but if he be scrupulous, and will not swallow up all, and hold his tongue at that for whlch his heart smiteth him, he may as well be canonised for a Saint in Rome, as registered for a Divine in England, but shall pass under the term of a puney or busy fellow, notwithstanding any gifts of learning or other endowments, that so the Argument of the jews against Christ, john 7. 48. may always be in a readiness to stop the mouths of the simple. And as little hope is there of any equal sentence from any of the strict separation, seeing if a man agree with them in all points, save one only (though it be but about hearing a Sermon in an old Temple) they will account him as bad as the worst; If any shall like this project, they must surely be men of name, whatsoever they be of nature; and therefore I may well say, I will appeal to no body, but only to him that judgeth without respect of persons. And in the mean time, I must account it my great cross, that I must thus differ from so many learned and godly men in these points, and loath I was to do it, but that necessity constrained me, and the more, for that I see many Christians entangled in the boughs of the tree, which never observe the cause that lieth in the root, being assured that if they lived in a Church that in the body thereof were the fear of God, those abuses and corruptions would soon be remedied, but being otherwise, you may as well rob Micah of his Judg. 18. 24 Idols, and hear no complaint, as you may strip them of their corruptions, and hear no clamour. Three things there are required of him that shall oppose these evils of our days: First, integrity of life, and a conversation unblameable, for else it is probable that his strictness in these points, proceeds rather from corruption than grace, that hath not taught himself the great and weighty points of the Law, before he contend Mat. 23. 23. with others for matters of lesser moment, yea, and though he use never so great wisdom of words, or weight of Argument, yet no great blessing of God, nor reverence of man can be expected upon his labours, who preacheth not as well with his conversation as with his lips. The second thing required, is an experimental knowledge of the things stood for, beside the evidence of Scripture, and force of reason; he that will distinctly discourse of these things, and be able to refel the subtle evasions and colourable glosses of the opposites, had need to have lived sometime in a Church and fellowship of Saints under the pure Ordinances of the Gospel, so shall he be more sensible of the corruption and bondage which is in these Assemblies, and more settled to love and maintain the purity and liberty of the Gospel in the right order thereof. The third thing required, is, to count the Luke 14. 28 cost, and to have the price ready to lay down whensoever it is called for, be it goods, be it liberty, be it life; for should a man be never so able to dispute, and had never so much experience and sincerity in him, yet if also he be not of a resolved disposition to suffer and endure all that man can inflict upon him, and to seal with his blood what he hath written with his pen, or practised by his course, it will not much avail, though it be never so clear and evident: Besides, the Lord doth wonderfully advance his glory and Gospel, by the sufferings and blood of his servants, and giveth a blessed memorial of them; but as for the timorous and fearful, that in all their professions must make a fair show in the flesh, though Gal. 6. 12. they have the tongues of men and Angels, yet the 1 Cor. 13. 1▪ Lord never much honoureth such a prefession. Now, how fare myself shall be found approvable in these things may be questioned; and for me to speak in praisc of myself, were worst of all; and it is ten times easier to give good counsel to others, than to follow it ones self; and confident and conceited men are more often foiled when they come to examination and trial, than those that retain in themselves some fear and doubting. As touching my life and conversation, though the conscience of mine own infirmities which are open and bare before the Allseeing eye, might cast me upon the earth, and stop my mouth for saying aught, But God be merciful to me a sinner; Luke 18. 13. yet since by his grace I have been kept in all my wander and temptations, from putting forth my hand to iniquity, or running into any Psal. 125. 3. scandalous evil, to the wounding of my conscience, and slander of Religion; why should the operation of this grace be buried in oblivion, and not rather be acknowledged to the eternal praise of his power and goodness unto me? And as for my experience in the right order and constitution of the visible Church, I served an Apprentice of ten years in a society of as excellent Christians, and under the purest orders and most profitable means that (I think) in this frail life can be obtained. In which Church, though I were one of the least of the least of all Ephes. 3. 8. the members, and from whom by simple necessity I was forced to departed; yet I was neither so idle 2 Pet. 1. 8. nor unprofitable amongst them, but that the things which passed there, made some impression in me, which I trust shall not be worn out whilst I live; neither am I so ungrateful to my friends, or unmerciful to my Countrymen, or so careless of the honour of Christ, that I should bury in oblivion 2 Tim. 1. 4. those worthy things which I have learned and seen, and which would at one instant put an end to many endless controversies and entanglements wherewith my Christistian countrymen are snared, and know not how to get out of them. And although there be many more fit to handle these things, and more able to suffer for them; yet since all our sufficiency is from God, I despair not wholly of myself, but trust that 1 Cor. 3. 15. for the furtherance of his glory, his power shall be perfected by my weakness, and that I shall be made able through him with patience, yea, Heb. 11. 35. with joy to suffer the spoiling and loss of all that in this frail state is lent me. And though the time is come that judgement must begin at God's House, I trust that I shall 1 Pet. 4. 17. be content to be one of the first that shall lead the way to the shambles, and not fear to give myself to him that lent it me, and Psal. 44. 22. to lay it down for his glory on earth, which giveth me eternal glory in Heaven, which that I may do in a right manner, and for a right end, as well as in a just cause, I earnestly entreat the fervent supplications and prayers of all the Saints night and day for me, that I may indeed rejoice, Acts 5. 41. that I am counted worthy to suffer for that part of the Gospel, which this stately age will not endure to hear of. I have written very short and brief, partly for that this age having been so long dulled with tedious volumes and discourses can now brook nothing but what runs post, and that which is brief and various, partly that I might spend little time in writing, and avoid great charge in printing; but principally because I find, that things are easiest understood, when they are set down shortly, and when there is no enterlacing or surplusage of words, more than barely to express the thing intended. I have endeavoured for a plain and familiar stile, and yet avoided light or affected phrases; I have traduced no man's person, otherwise than as the things bear witness against them, I have given all the honour to men that I may, with fear of my Maker: And if yet either the Job 32. 22. matter or manner be defective, or any thing out of joint, remember still it is but the Cry of a Stone, which never learned to speak either Latin or English in any School whatsoever: And take heed of stumbling over the truth, for some balks in the way: but if the thing aimed at be the right settling of the Saints in the order of the Gospel, otherwise than the vain ostentation and pomp of this age will permit, rather set thyself to help the Author to bear his cross, Luke 22. 28 and follow Christ in his temptations, then like Mat. 19 28. a Sycophant, to sit down and scoff at his wants of learning and eloquence. The Lord of his mercy pardon all our aberrations and failings, and give us grace to seek him earnestly in love and sincerity, that our true comfort may increase here, and our eternail comfort remain hereafter. Thine in the Lord, Robert Coachman. An Advertisement to the Reader. TO the end that the ingenuous and godly design of this Author (of reconciling these differences between those Christians of the English Parishes, and those of the Separation) may not miscarry, observe, that in blaming the Church of England, and the Ministry thereof, he doth not mean the personal Graces, Knowledge and Learning of any Christians there; but he blames the confused manner of gathering Churches by house rows of all sorts: and by the Ministry, he means the external office conveyed to them by that authority which he doth justly oppose. And when he speaks of the Separation, he is not against the cause, much less the moderate way of the Churches of the Separation, nor their rejecting of the profane world from those privileges, proper and peculiar to a visible Church; as seals, censures, etc. but he speaks against those personal errors of some who profess separation & their erroneous opinions, who deny all visible Christians in the parish assemblies, and thereupon leave them in personal communion; as Prayer, Preaching, Conference, etc. Now the God of all grace and mercy so dispose of all his servants, that the great affairs of Jesus Christ may not miscarry in their hands, but that they may at last so discover errors, that they may attain both peace and truth, Amen. The CONTENTS of the BOOK. OF the essential marks and notes of the visible Church. pg. 1 2. The visible Church hath right to all God's Ordinances▪ pg. 4 3. The Church or Churches of England cannot be justified. pg. 8 4. What Ordinances of God may be used in the parish assemblies, and what not. pg. 10 5. It is no wrong to God's people, when the carnal multitude is taxed, and they persuaded to leave them. pg. 12 6. It is best for wicked men to be kept from the comforts of salvation until they repent. pg. 14 7. It is in vain to seek the reformation of a Church, when the Materials are naught. pg. 16 8. It is a matter of great weight and necessity for Christians to live in a right ordered Church. pg. 18 9 The reformed Churches are not condemned but admonished by this strict practice. pg. 22 10 The prohibition of the Magistrate, though he be a Christian, may not hinder our obedience to the Gospel. pg. 23 11. Moses example in building the Tabernacle, was no ordinary rule for after times▪ pg. 25 12. The examples of the Kings of Israel and Judah, in restoring God's Worship, do not bind to any fashions in Religion, but Christ's. pg. 26 13. A comparison of the pattern of Christ's Church with the Church of England. pg. 27 14. A proportionable application of the Jews State, unto our times. pg. 28 15. The submission of the Jews to the Heathen Kings, about building the Temple, is no imitable practice about the Church. pg. 30 16. The only way to establish the Gospel and the pure Ordinances thereof is to suffer persecution for it. pg. 31 17. The time of suffering is now come. pg. 32 18. Other motives to persuade us to suffering. pg. 33 19 It is no strange thing for Christians to be persecuted of Christians. pg. 35 20. The scandals in the separated Churches is no Argument to condemn their practice. pg. 37 The second part. 21. THe rigid Separation overrun their course in their first onset. pg. 41 22. The general Ohjection against hearing in the Parish assemblies answered. pg. 43 23. What preaching it▪ and who may preach: as also where, and to whom. pg. 44 24. Of the liberty that the Word of God ought to have. pg. 45 25. The particular objections against hearing in the Parish assemblies answered. pg. 47 26. Other objections against hearing answered. pg. 50 27. They that go about to justify the Ministers in England in their office, drive men from the Church altogether. pg. 54 28. The strict separation cannot hold together amongst themselves. pg. 56 29. There are some sins that must be borne in the Church. pg. 58 30. What kind of sins and sinners they be that may be borne in the Church. pg. 60 31. Three cautions concluding the Doctrine of forbearance. pg. 61 32. The Conclusion and Sum of all. pg. 63 The CRY of a STONE. Of the essential marks and notes of the visible Church. THere is nothing that can rightly be described by any SECT. 1. special Ornaments or privileges thereof, but he that will make a true and proper definition of any thing, must describe it by such properties as are so essential to the thing, as that being there, they make it to be that it is, and being absent, it ceaseth to be any more the same. The Church is often compared to a house, yea, called God's 1. Tim. 3. 15. House: Now, no man can describe a house by the ornaments and furniture thereof, but only by the matter and form; both which being together, there is indeed a house, but if either be absent, the house cannot be. Indeed, when materials are framed, we sometimes say, there is a house, though no form appear; but such speaking is improper, and it may rather be said, there is stuff for a house, than a house indeed: so in regard of the true materials of the Church, the people of God. whose hearts are framed to holiness and sanctity, dwelling here and there in the world, and never combining into a body, nor, perhaps, knowing they should so do, may yet be said in an improper kind of speaking, to be the Church of God; but this cannot be said, but of the Church in general and universal, combined and knit together by one spirit, partakers of one hope, and expecters of one glory. For touching the visible Church, which presents itself to the outward eye, the case is otherwise; and we may not account all visible Christians a visible Church; for by a visible Church▪ we mean a company or congregation assembling together. Now, a man may be a visible Christian▪ and never come at such an assembly, much less be a joined member in the policy thereof. Neither do we mean that every assembly or congregation is the Church of God, though the word be indifferently used; for there is Psal. 26. 5. Act. 19 41. the Church of evil doers, and there is a Church of tumultuous railers. In a word, the visible Church of Christ, is a company of people externally The visible Church described. holy, or called Saints which combine and meet together, intending to perform the whole will and worship of God, according as it is or shall be revealed to them. I say they are a company; for one man cannot be a Church, but there must be two or three at least, and not above such a number, as Matth. 18. 20. may ordinarily meet together, and these must be externally holy, that is, such as by their faith and conversation appear unto men to be God's children and his elect; for of the heart only God must be the judge; and if the profession be sound and the conversation honest in the outward appearance and manifestation, we have not to do to 1 Cor. 1. 2. Phil. 1. 7. 1 Thes. 1. 4. examine any further, but aught in charity to judge men to be such as outwardly they appear, leaving secret things to God. I say further, that these Saints must combine and assemble together, and that not by compulsion or accident, but voluntarily covenant and 1 Cor. 14. 26. Psal. 110. 3. Heb. 10. 25. 1 Thes. 5. 14. Tit. 1. 9 10. gather together to perform with heart and tongue the whole will and worship of God for the building up of themselves in all the known ways of God, comforting the feeble minded, helping the weak, rectify the straggler, and convince the opposite. I say (intending to perform the whole will of God) for they may at the first be ignorant of many things appertaining to the service Mat. 20. 22. of God, and yet be the Church of God: for it is with a Church in her minority, as with a Christian at his first conversion, who hath only a general resolution to do the whole will of God, but the particulars Acts 9 6. & 10. 33. of that obedience, he performeth by steps and degrees, as he cometh to learn and understand them: so a company of godly men may become a Church, and perform with sincerity and modesty, such things as they know and understand at the first, and when God giveth them further knowledge and means, to proceed to other practices, as the Christian women in Philippi, who at the first assembled together, having (as it seemeth) not other exercise but Prayer, and yet afterward there was a very complete and famous Church of Acts 16. 13. Phil. 1. 2. Saints, having both Bishops and Deacons. Wheresoever therefore there is an assembly of godly men knit together, and performing the worship of God (though but in part) it may truly be said of them, as jacob said of the servants of God, when he saw them marching so diligently, this is none other then Beth-el, Gen. 28. 12. 17. the house of God, this is a proper visible Church. And wheresoever other assemblies are, then of faithful Christians, whatsoever ordinances of God they have, yet they stand them in no more stead than circumcision did the Sichemites, but so often as they Gen. 34. 25. take up the name of God, and perform any religious service unto him, whilst they hate to be reform, so often they are guilty of usurpation Psal. 50. 16, 17. and intrusion upon that which appertaineth not to them, and are manifest takers of God's name in vain, whom he will not hold guiltless. Exod. 20. 7. They therefore are much mistaken, who describe and mark out the Church by the Ordinances; for as circumcision availed not the Sichemites, nor the Ark of God the Philistims, even so the most glorious 1 Sam. 5. 4, 9 Ordinances of God being used by such as are not his children, are as a Parable in the mouth of a fool, and so fare they are from making wicked men Gods Church, as that the more they use them before they Prov. 15. 8. have faith and grace, the greater is their sin, and the further off they are from being either God's Church or children. The preaching of the Word can be no mark of the visible Church, otherwise than as it is an effectual instrument to prepare men thereunto; 1 King. 18. 19 25. and 22. 19 Acts 17. 22, Io●. 3. 4, 5. 1 Pet. 3. 19, 20. for it was preached amongst Baal's Prophets, and amongst the Athenians, Ninivites, Babylonians, etc. yet were neither of these God's Church or people. Noah preached powerfully to the old world, yet were they not God's Church. The Turks and Indians have had the Word preached to them, yet no man will say they are the visible Church of Christ, neither can the Sacraments be any mark of the Church at all, since they make nothing to be which was not the same before, but only The Word and Sacraments no marks of the visible Church. confirm something which before was. A Spanish Friar with a scope baptised a thousand silly Indians at one time, which were drawn together by a stratagem, were these now any thing the more God's Church; and if he should have given them the other Sacrament also, had it availed any thing the more, or if in stead of this Friar there had been one of the most godliest Ministers in all Europe, had it not been all one, so long as the people had not faith nor grace? so that it is plain, that holy people, and not holy ordinances give the being to the visible Church, & it is no more an argument to prove a company of carnal and irreligious people to be God's Church, because they have amongst them his sacred ordinances, than a true man's purse in the hand of a thief is an argument to prove a thief a true man. The visible Church hath right to all God's Ordinances. IT is then a society of religious and faithful people, that have right SECT. 2. to God's spiritual Ordinances, and such only may, and must use them, so fare as they are able. They are all of them to strive to attain the best gifts, and especially to prophesy, yea, and if it were possible, 1 Cor. 14. 1. 2. Heb. 5. 12. to be Doctors, and that not in bare conceit, but in truth and soundness, and such amongst them as excel in gifts and graces they are much to love and reverence, and also to encourage them to the orderly use of the 1. Cor. 16. 18. grace they have received, without hiding their talon, that so all may learn and receive comfort. & 14. 29. 30. 31 And because all good men have not one and the same gift, therefore every one is advisedly to consider, what his portion is, and what he may take to, and where he must stay, that none run beyond their line, presume above that which is meet. 1. Cor. 10. 16. Rom. 12. 3. Some have the gift of utterance, and are fluent in speech, others a gift of discerning to judge of that which is uttered: some are excellent 1. Cor. 12. 4. 5. 6. in prayer, others are sweet in singing, some are apt to move profitable The gifts of the Church. questions, others prompt in answering them, some can dispute very profitably, others can receive much help by disputation, etc. And many times they which are of little manifestation, and least seen to meddle in public passages are most holy and strict in their conversation, whose examples do often times preach as profitably as if 1 Thes. 1. 7. 8. they had the greatest fluency of speech that could be. Neither must the Saints be envious against one another, because they have not one and the same gift: for one and the same spirit worketh diversely in all the members of the Church, that this spiritual body may be complete, and perform all spiritual offices; as the natural body hath divers members, and all for several offices, much less may any hid their talon, because it is not of the same measure with others; since he which had but one talon was required to traffic Mat. 25. 26. 27. as well as he that had five, and all the servants are commanded to watch as well (though not so much) as the Porter. Mar. 13. 24. 27 This visible Church of Saints stand bound and tied each to other, not only by the common rule of Christianity; but by their very incorporating and combining together into a Church State, or spiritual policy, from which naturally or necessarily ariseth that which we call the Discipline, or power which is independent amongst themselves, for the curing and purging of sin and sinners that break 1. Cor. 5. 7. out amongst them into any enormous or scandalous practice. For as in cities and corporations, each member carefully observeth whether his neighbour observe the rules of the Charter whereunto he The power of the Church. is sworn, and upon default in matter of weight, the party offending is either disfranchized, or otherwise corrected civilly; so in this brotherhood or spiritual policy of the Church, each man observeth, as himself, so his fellow members, that if any find his brother to transgress against the heavenly Charter, and Covenant made with God and his people, he reproveth and admonisheth him lovingly betwixt them two alone, and if it be any capital or scandalous evil, and that Mat. 18. 15. 16 17. he will not repent of it, than the brother offended, taketh with him one or two, to help, convince and reprove the sinner, and to witness both the fact, and the due proceeding thereabout; and if he will not hearc them so as to repent, then to complain to the congregation, whereof he is a member, that so being rebuked of many, he may 2. Cor. 2. 6. yet at last be ashamed, and give God the glory, and so receive forgiveness of God and men. But if he will not hear nor regard the Church, nor in reverence to that sacred means of his recovery, repent and humble himself for his sin, than the Church with humble and sorrowful hearts must cut him off as a decayed member, and deliver him unto Satan, that so that proud and corrupt flesh may be destroyed, and the spirit saved in the day of the Lord jesus. 1. Cor. 5. 5. Provided still, that all these proceed be in love, lenity and compassion, and that no man be brought to the Church, much less 1. Cor. 16. 14. censured; for infirmities and failing in judgement, or for matters in our times doubtful and controversal, but for matters of weight, and such evils as being persisted in, do out of doubt, shut the party out of heaven, of which more hereafter▪ And for their more better and orderly proceeding in the use of all the Ordinances of God in the Church, they are as soon as any, fit men rise out of them, or join unto them, to make choice of some for their Bishops, Pastors or Elders, upon whom they must ordinarily 2. Tim. 2. 2. Tit. 1. 6. 7. depend, for the dispensing of the Word, Prayer and Sacraments; as also to rule, guide, and go before them in their consultations decrees, and execution of Discipline, and all other public business. These Bishops or Elders may not intrude themselves into their offices john 10. 1. 2. Minister's election. Act. 6. 3. 5. and 14. 23. Ordination of the ministers. 1. Tim. 5. 22. and ministrations, by any foreign or civil power, but must be chosen by that Church and society of Saints in which they are to administer. Their ordination or putting in possession, must be with giving a charge to them, with some sign, either of giving the hand, or laying hands upon their heads, which may be done either by the Elders of some other Church, who as brethrens may assist and help their neighbours, so fare as they can; or rather by some principal man amongst No succession of any universal Ministry now. themselves: since it cannot be imagined with any show of reason, that there is any universal Ministry since the Apostles days, neither any that can execute their office out of that particular flock whereof the holy Ghost hath made them overseers, no more than the Lord Major Act. 20. 28. of London may go and execute justice in the City of York, of which more hereafter. And although in the Commonwealth, a Lordly and Imperious Ministers no Lords 1 Pet. 5. 3. rule may be tolerable, yet the Ministry of the Church is of another nature, and may not be imagined to be any matter of State, or to stand for any carnal pomp, but is a matter of meet service, and they 2 Cor. 4. 5. 1 Thes. 5. 12. Act. 6. 4. 2 Tim. 2. 16. 2 Cor. 4. 2. are constantly to labour in spiritual works in all humility & patience, giving themselves wholly to their ministrations, and studying to approve themselves to every man's conscience in the sight of God. Neither is their office for name and form, but for the preservation of order and comeliness in Church Ordinances, that all the rights and privileges of the Church may be used and continued in a grave and comiy manner, as they are excellent in their substance and matter. And as these Bishops or Elders are to preach constantly the Word, both on the Lords Day, and other times of the Church's meetings, The Ministers must still preserve the liberty of the Saints in the Church. and to administer the Sacraments in both kinds upon the members of the Church, as there is occasion; as also to execute and declare the public decrees, determinations and censures of the Church: So they are not any way to infringe the liberty of the Saints, or engross their privileges, but still to foster & cherish all those several gifts and graces which are in all, or any of the members. They must still uphold and maintain in the Church the stool of the Prophets, and to have in great esteem Prophesying or preaching by men of gifts and 1 Cor. 14. 1. 2. aptness, though not in office, that so all may learn and increase, that so fit and able men may be bred up in the Church, whom the body 2 Tim. 4. 5. 6. may appoint into office of Ministry in after times, or when any of their officers shall any way fail. Neither may the Elders deprive the Saints of their lawful and Christian liberty in their elections, rejections or determinations in 3 joh. ●. 10. the Church by any fore-stallings, repressing, insultings, or preventions, but contenting themselves with meek and grave counsel to go before the rest in their proceed; and if the body of the Church shall not agree to that which the officers shall think best, that yet the officers think it no disparagement to their eminency, or honour to be overswayed, and led beside their minds and purposes sometimes by the body of the Church, whose servants they are, knowing, that where the honour and order of God is observed, no man can truly receive any damage. And as the visible Church must continue their assembling and communicating together in all actions for the soul, so the duties of love, and their communion in temporal things for the body may in The Church's benevolence. no wise be neglected, whilst this frail life lasteth, which communion in giving and receiving, though it be no religious action in itself, Philip. 4. 15. jam. 2. 22. yet is it of such simple necessity and affinity thereunto, as that it may no more be severed from religion, then good works may be severed from faith; and for their more easy, and substantial doing these duties, and relieving the wants of their brethren, they are o look out wise and trusty men, from amongst themselves, whom they are Act. 6. 3. 5. 1 Tim. 3. 10. to choose and appoint to this business, and to whom they must commit their money and treasure, and to whose wisdom and faithfulness The Deacons office. they must refer the distribution and disposing of those temporal things. And in this contribution the Saints whom God hath blessed with 1 Cor. 15. 2. Rom. 12. ●. any portion of this world's goods must accordingly extend their merciful liberality with all cheerfulness, yea, and if need so require, to sell even their lands and goods, and whatsoever they have to relieve Act. 2. 45. Luke 12. 33. the wants of their poor brethren, without any murmuring or discontent, remembering, that the life of a Christian is more precious than any thing else in this world. This distribution of the Church's benevolence, must be to the Elders that toil in the Word and Doctrine, as also to the poor, aged, 1 Tim. 5. 17. 1 Cor. 9 11. 12. Gal. 6. 10. sick, and helpless persons, especially those of the household of Faith, that so the will of God may be done, and all comfort and encouragement given to the poor Saints, as also all murmuring complaints and outcries prevented, by which it may be said, (and that not without Act. 6. 1. cause) that the Church hath piety, but no pity. Neither is the widow's office to be forgotten as a needless thing, but if it fall out that amongst the Church there be found some aged The widow's office. and grave widows who are loosed from the bands of wanton youth, and have age upon them as a crown of glory, being yet healthy, cheerful, and strong, the Church is there to choose and appoint them for Deaconesses, Prou. 16. 31. or tenders of the sick, and to allow them such relief and maintenance, 1 Tim. 5. 9 10 Rom. 16. 1. 2. as is needful and fit, knowing that in sickness there is required much labour and pains, and most need of comfort and encouragement. And thus the Church and people of God, go hand in hand, both in sickness and in health, in poverty and in wealth, in adversity and prosperity, rejoicing together, weeping together, and being of like Rom. 12. 15. 16 affection, in a sweet and heavenly sympathy, holding out in adversity 2 Cor. 6. 8. without shrinking, and persevering in prosperity with all moderation. The Church or Churches of England cannot be justified. ANd if this be the right pattern of the visible Church of Christ, SECT. 3. according to the Gospel, then let us turn our eyes upon ourselves, and see what resemblance there is amongst us of these Apostolic orders, and upon notice taken of our defects, let us see if they may not be amended. And first, whereas the materials of the Church of the Gospel are none other than a company of converted people gathered out of Nations, Acts 10. 35. joh. 17. 9 Mat. 28. 19, 20. Acts 18. 11. 1 Cor. 4. 15. & 11. 2. 17. and from the world, our nation, and our world is all one with the Church, and he that is of one, is, or must be of the other; the Apostles first preached and converted men, and afterward united them into a Church; but we first unite the whole nation into the Church, and feed them all with the pledges and seals of God's love, and then go about to convert them, afterward by preaching judgement to Our Churches defective in their matter. them; but this is rather to scatter then to gather with Christ, and is more like the Papists pomp, than the Apostles plainness; and although God did once choose a whole nation, which first were in the loins Gen. ●5. 5. and family of Abraham, yet that nation being broken off from God, no nation can now succeed them, nor can challenge that right Deut. 4. 37. & 7. 6, 7. to be God's people, otherwise than they are found converted, and believe and obey the Gospel, which that a whole nation consisting of many millions of people, should do in one day should be strange and miraculous, and the way to heaven must cease to be straight, if so many can walk in it at conce. And if any shall think otherwise, let them show when the general body of this Land (which are counted the Church of England) was better than now they are, yea, and now after sixty years preaching the Gospel, whether the greater part be not yet apparently in their sins, and unconverted, and do not indeed apparently oppose and fight against such as are sincere and faithful, contemning and despising all admonition and counsel, and serve not the Lord, but serve Satan Eph. 1. 12. and their own lusts; and therefore the general multitude of this nation cannot in any sense be said to be God's people, or the true and proper matter of the visible Church. And if we shall descend at once to the parish assemblies, which are the branches of this national Church, and look upon them indefinitely, we shall find them of the same stamp with the nation, though no doubt some of them which have long enjoyed powerful The parish multitudes unconverted. preaching, are much more reform than others; but taking them one with another, they are for the most part of the people ignorant, profane and scandalous, being common swearers, liars, drunkards, quarrellers, wantoness, Atheists, and even as their own Prophets have truly complained of them: and as he that traveleth amongst them Tit. 1. 12. about his affairs shall find them, and whilst the most of them are such, who can justify their estate, but he shall make himself abominable to God; and every time he goeth about to justify them, as Prov. 17. 15. God's people, and Church, his own heart shall give him the lie neither availeth it to say, they are baptised and profess the true Religion; for if they have all the Baptisms and Ordinances that ever were or are, and professed never so much truth in words, yet whilst they 2 Pet 1. 19 20. 21, 22. are wicked in their deeds and lives, they are but so much the more the children of hell for their knowledge and profession, and the heathens and Turks are in fare better case than they. Secondly, indeed they profess no Religion at all, nor may in any sense be called Professors; when do they profess or speak of any Religion or mention the name of God▪ unless it be in their swearing or vain talking: their profession is the service of the Devil, who is their father, and under john 8. 44. whose tutorship they are notable Scholars. Thirdly, if any thing make them Professors, it is their coming to Church now and then, to lend an ear to some instruction, and such professors might a company of Turks be, if they were in England, and would either for fear of Law, custom or fashion, come sometimes to the assembly, though still they returned to their old vomit, and never left off their old sins 2 Pet. 1. 9 and vices; so that whatsoever can be alleged for them, until they repent and turn from their wicked courses, all such pleas were as good be never a whit as never the better. 4. Neither can the goodness of some few that are in the parish help to salve the matter, no more than Lots being in Sodom could justify the Sodomites: for those godly are amongst them but as a condemned or despised people, which scarce dare show themselves in their pious arts, but are overtopped and held under by the vain multitudes in all places. Indeed, temporal punishments may be withheld, for the righteous sakes, as in Sodom, but that the spiritual State of the carnal Gen. 18. 38. multitude should be good because of the presence of some few good men is no more like than that joram and his complices were justified, 2 King. 3. 13, 14. by the presence of Elisha and jehosaphat. Neither will the badness of the jews S●ate in Christ's time and before under the Law, justify this confused Church of the Gospel. For, first as it is a bad plea to justify one evil by another: secondly so we must still remember that God now chooseth no more whole Nations but selecteth his Saints out of all nations: thirdly▪ the covenants Gen. 17. 7, 8. of the jews were absolutely temporal and spiritual, and the promises to be believed for this life properly▪ but our covenants that God maketh with us, are only spiritually absolute, and the promises for this life, are only conditional: Fourthly, God's face, and the seat of Rom. 8. 28. john 4. 21. 23. Mat. 18. 20. that Church was to be sought in the Tabernacle or Temple: but now there is no place privileged or exempted, but where two or three are gathered in Christ's Name, he is in the midst of them. To conclude, as the Kingdom of Satan is every where in this world, and as the Lord by outward manifestation differenceth his chosen one's from the world, and them within from them without: so Acts 15. 9 1 Cor. 5. 12. 13. must we every where put difference betwixt the righteous and the wicked, and beware of saying to the wicked, thou art righteous, or giving Mat. 7. 6. holy things to dogs, or partaking with them, or joining to them in their devouring pearls, or afford them our fellowship, when they usurp Act. 8. 21. upon such ordinances as are peculiar to God's Elect and Faithful. What Ordinances of God may be used in the Parish assemblies, and what not. YEt so long as life lasteth there may be some hope of recovery, neither are we to despair of any, though never so vile, but SECT. 4. that they may be converted and turned to God; And therefore were are still as with patience to suffer the evil men, so to prove always, if at any time they may be brought out of the snare of the Devil; and for this end it is very necessary that the preaching of the 2 Tim. 2. 24. 25. The Word may be preached to evil men. Word be amongst them both publicly and privately, if they will but be brought to it, and have the patience to hear themselves reproved and convinced by it; for as we know it to be the only ordinary means for their conversion; so also we see that many are daily by it converted and brought home unto God, and so fare I Rom. 10. 14. am from disliking the preaching of the Word to them, as that I would have them hear it where it is most purely and powerfully taught, and wish, that where there is one such Preacher, there were a hundred. But until they do convert and turn▪ none of the seals must in any ease be administered to them or their seed, neither are they to be admitted as members into the Church & fellowship of the Saints, nor Acts 9 26. 27. Psal. 50. 1●, 17. Isai. 1. 13. 14. 〈…〉 to ●each any thing to others▪ nor take up the name of God, 〈…〉 ●blations or sacrifices to him▪ until they have cleansed 〈…〉 ●●●●ntance much less are the faithful to partake with 〈…〉 s profaning of the Sacraments. But if by 〈…〉 his strength they have gotten a custom T 〈…〉 〈…〉 sacred ordinances and b●es 〈…〉 to their customs, nor have aught to do with them in their taking the Name and Ordinances of God in vain; for the proper ends of the seals are to confirm and comfort the faithful, and such as groan under their sins; but how can the seal be set, or the assurance given to Mat. 11. 28. them that have not faith, neither are wearied with their sins, but love and delight in them. And how can any godly man consent in, or say Amen to such an holy action, when it is jointly done by such as for the most part are God's enemies; for the spiritual supper of the Lord is not like other civil banquets wherein civil fellowship and 1 Cor. 12. 13. natural refreshing is properly aimed at, but the fellowship therein is spiritual, and they that feast at it, must be united to Christ by one spirit, but now carnal men have not the spirit, and so can be no guests at that banquet. This banquet is even the nearest fellowship that the Saints can have in this world, and most resembleth heaven; and it is not only a sure pledge of their fellowship with Christ, but also a demonstration of their unity together, as the Apostle teacheth. But what a many 1 Cor. 10. 17. lying signs and deceivable demonstrations do such Christians make, that communicate they care not where, nor with whom, but think if they examine themselves, it is enough, forgetting that it is an act of communion, and so called by the Apostle, and though the Verse 16▪ term of a holy thing be given to it, yet if we sever the word Sacrament from communion, we put out God's terms, and place in our own. Many dislike that the godly should be civilly familiar with vain and irreligious persons, but to be strict in that, and allow them to banquet with all manner of persons at the heavenly supper of the Lord, is even as current counsel, as theirs who said, it was nothing to swear Mat. 23. 16, 17. by the Temple, but to swear by the gold of the Temple was a trespass; for if there be any act in this world that declares Christian amity, peace and sweet friendship in the grace of the Gospel, this doth it, when we sit and feast together with Christ at his Table, and eat his flesh, and drink his blood. As Christ therefore preached the Gospel to all sorts of men good and bad, but when he administered the supper, he drew out such as were apparently faithful and godly. So now, the Word may be preached Luke 22. 11. 14. joh. 13. 30. and heard amongst the worst miscreants that are, but when we go to sit with Christ at his Table, let us know (as fare as we can by outward appearance) what guests go with us. Neither may these wicked men have any censure of excommunication executed upon them, much less execute it upon one another: The power of excommunication belongs not to the parish multitudes. for, they were never in covenant with Christ, and so have b●oke ●o covenant, nor can be punished for any breach of covenant, but were ever as they are, naught from the womb, and downright unbelievers still▪ Secondly, what have they to do to censure others, when they are as ill themselves? May one adulterer or drunkard or swearer, cast joh. ●. 7. a stone at another, when he is as bad himself as the worst? Thirdly, if they should so do were it any more than a mockery: as if the thiefs at God's hill should hold a session to hang the cutpurses, which were an only way to make sin to be counted a trifle, and a jest, rather than to be feared and trembled at: it is only the Saints that may bind them that are mighty in evil, and none other have this Psal. 149. 8, 9 honour. Fourthly, seeing excommunication is for the destruction of the flesh 1 Cor. 5. 5. (supposing the person to have the spirit, though overwhelmed by the corruption of nature, how can it be exercised on them which still were and are▪ altogether flesh? For if their flesh be destroyed, the whole man is destroyed. It is no wrong to God's people, when the carnal multitude is taxed, and they persuaded to leave them. IF now upon these and the like considerations we leave the general SECT. 5. and carnal multitudes in the parish assemblies, in all such actions, as are proper and peculiar to the faithful, and in fear of offending God and strengthening his enemies in evil, we join into Christian fellowships apart from them, what hurt of injury do we to any? what hurt was it to jehosaphat, when Elisha in his presence protested against joram, as against one between whom and God, he 2 King. 3. 13. 14. Mat. 15. 14. Luke 12. 52. Mat. 23. 27. It is no fault to tax wicked men, and forbear communion with them. would not intercede? what hurt was it to Christ's Disciples▪ when their natural friends the jews, were taxed by Christ, and called blind guides, and blind leaders of the blind, dissemblers, hypocrites, etc. So when we tax here the multitude of carnal people, and protest against them that they are not Gods children▪ nor that they have no right to his sacred ordinances, nor to come near his altar▪ nor use his name and word, until they repent. But that those holy and consecrated things belong only to the faithful Christians of which there are many in the assemblies, whom we tell that they are not in their proper place, nor right fellowship, but aught to withdraw themselves from that society Act. 2. 40. 41. 44. 47. in all such actions as are proper to the Saints and unite themselves in the fellowship of godly men, with whom they may freely and comfortably participate, in the sweet mysteries of the Lord; do we in this speak blasphemy? and are we worthy for such words and practices, to be taxed and traduced in print and pulpit; for wicked and damnable Schismatics? For what Christian man is there, that had not rather converse with godly men then ungodly? are not It is no fault to associate only with the godly in the Sacraments. the presence of faithful Christian's sweeter to a Christian, when he cometh to pour out his prayers, and offer his oblations than the society of carnal men? Well then, what is the matter, that we for holding and practising these things, must be thus tossed about and abused? Why must we be put in prison, confiscate goods, go into exile, and death for holding and practising not otherwise than every Psal. 16. 3. Christian soul in heart desireth? we would begin our heavenly harmony here & our delight should be only in the Saints▪ and it is custom, Tailor on Titus, pag. 691. wit and art, that fighteth against grace, conscience and Scripture; and it is they out of their idle visions, that persuade to give holy things to Dogs, and mingle light and darkness, Christ and Belial together; and 2 Cor. 6. 14. 15. and 5. 10. though times favour these abuses, and punish us for our right grounded assertions, yet anon we shall come before a most just Judge, and then we shall see whose righteousness and just judgement shall be Psal. 37. 6. brightest, and who hath gone the rightest course. We labour to justify the righteous, and condemn the ungodly, and would not have the honourable name of Christians or godly 1 Cor. 6. 9 10. 11. men, given to swearers, liars, drunkards, oppressors, slanderers, etc. but would have them know, that as they live and delight in sin, and hate to be reform; so no comfort, no privilege nor favour belongs Psal. 50. 16. unto them in that estate, but till they repent and break off their ungodly courses, no peace can be to them, nor no fellowship in the seals and badges of Saints can be had with them but as they are of the world, so we must account them, and under the kingdom of darkness, Ephes. 2. 2. Ezra 4. 3. and it belongeth not to them, but unto us to build an house to the Lord our God, unto them belongs no promise of any favour till they repent, but only the Law, thereatning, judgements, comminations and sharp rebukes, which they are always to hear, both publicly and privately, upon all occasions, but nothing must ever be said or done to them, by which they have any cause to think they are in God's favour before they turn from their sins; for if the 1 Pet. 4. 18. most righteous scarcely, and with much ado, be saved, where shall such wicked and sinners appear, and what hope is there for them? And seeing in the things of this life they have their ease, pleasure and privileges above the godly, what are then the privileges of the Saints? Psal. 73. 2. 3. job 21. 9 10. if also in spiritual ordinances and heavenly prerogatives they are equallized with them; alas, the men of this world feast and laugh, and domineer in their purple, scarlet, and fleshly wantonness, when many 2 Sam. 15. 23. 30. 1 Cor. 4. 11. 12. Rom. 5. 2. Ephes. 3. 12. of God's dear children weep and mourn in secret before the Lord, and are feign to pinch hard, go thin, lie in prison, and sometimes go to the shambles, that they may be tried as gold in the fire, and all the privileges of the Saints, is their free access to God, their fellowship in their Sabbaths, Sacrifices, Prayers, blessings, seals▪ and new songs of praise, in all which they meet with Christ their Saviour, Psal. 99 1. Phil. 1. 21. and so gather new comfort and refreshing daily, amidst the many crosses and troubles of this transitory world. It is best for wicked men to be kept from the comforts of salvation, until they repent. IF wicked men be offered no means whereby to apply comfort or SECT. 6. the favour of God to themselves, than they are driven presently into consideration with themselves, what the reason should be that they may not enter into the Sanctuary, and touch the holy things; and why they may not feast with Christ at his Table as well as others? Luke 22. 30. and why their fellowship is shunned in such exercises wherein we draw nearest unto God, and converse familiarly with him? Why their seed may not be baptised, nor themselves accepted as the Lords guests, but are excluded from all such things as may encourage and comfort them, being, as it were, bound hand and foot, and may Mat. 22. 12. 13. 1 Tim. 1. 7. 10. hear of nothing but of the Law, judgement and threatening against them: and in this, every man's heart shall answer him, and he shall say; it is, because I walk in fleshly liberty, and give myself to vain and evil courses; I am a common swearer, a liar, a dissembler, a wanton, a drunkard, a griper after the world, or some such evil, for which, as God hath said, I shall not enter into his Kingdom; 1 C●●. 6 9 so his people shun me, and get them from me, and had rather have my room than my company, I must know nothing of the Lords secrets, Psal. 25. 14. because I fear him not, they will tell me nothing of their sweet comforts, but I languish about temporary toys, and fleet up and down as the world favours and frowns, and the height of all my comfort is, but to have my cattles, my corn, my trade and my wealth increase; or if these fail, to cheer up my heart with a cup of strong Psal. 4. 7. liquor, or to hear or see some Tragedy or merry conceit, and if these things help not me. I am left remediless; but I see there are others that can comfort themselves in God, when the world fails them, and can rejoice in tribulation, and mock the world, as scorning to 1 Sam. 30. 6. Rom. 5. 3. job 1. 21. have their hearts moved much with any such transitory things. Now surely these men have found some extraordinary matter to rest and stay themselves in and if I were reform, & restrained from my evil life, and did become a new man▪ I should know what it is, and they would be right glad of my fellowship 〈…〉 embrace me and honour me as the Disciples 〈…〉 I must even Gal. 1. 22, 23. go only with a few 〈…〉 idle dreams, and walk up and down as a thief with a halter condemned of God and his people, and if death seize on me in this estate, before I amend, as I am excluded from all fellowship of Christians here, so shall I for ever be shut from them in the kingdom of glory, and if there be a hell, surely I shall fall into it. And this will work repentance in many, and in others a restraint, and as for Atheists and Hypocrites, which are in league with hell, and job 21. 14. have sought against the light of reason and conscience, till they are past feeling they will hereat the more discover themselves, and foam out Ephes. 4. 19 jude. 1. 13. their own shame, that the faith, patience and sincerity of the godly may the better appear, and be approved, and the condemnation of the other the more just. Whereas contrariwise, when all manner of graceless men are fed with the seals and pledges of God's favour, and invested into the full It hinders wicked men's conversion to give the Sacraments. privilege and highest prerogative with the most godly in the Church, and that it is daily told him, there is the body and blood of Christ given for him, how presumptuous do they grow? and how confident of their own excellency? how audacious in evil? and how scornful against Psal. 14. 6. Psal. 123. 4. men of a strict and sober life? no reproofs nor counsel, nor exhortation can take effect with them, nor scarce have an ear lent it. Tell them of wicked men and damnation, they'll send you to Rome, or Turkey or India, amongst the Heathens or Papists, for why? they are Protestants, and have a sound Religion, and are borne, baptised, and brought up in a Christian commonwealth and Church, and eat the john: 6. 53. flesh, and drink the blood of Christ, in whom they say, they trust to be saved; though they never imitate his examples, but notwithstanding all 1 john 1. 6. Hebr. 12. 2. Acts 8. 23. their presumption, they have not struck one true stroke at sin, nor begun the work of mortification, nor crauled one foot from their corruptjoins, much less are they entered into the state of Regeneration, or begun the life of grace, but do make the Gospel, and the seals thereof in the abuse thereof, a cloak for their sin and as a charter to bear them out in all their evils, like those rebellious jews, who brought oblations and cried, The Temple, The Temple, when their hands jer. 7. 4. 8, 9 Isay 1. 13. were full of blood, and their ways fraught with all wickedness. It is in vain to seek the reformation of a Church, when the materials are naught. THe Church being a building or house, if it so fall out that the SECT. 7. main pillars and materials are rotten, and that it is founded but upon Briers, brambles and rubbish, how shall this house ever be mended or made sound, otherwise then by a quite demolishing of the frame, and building another of other and sounder stuff? Many have sought divers ways to reform and amend this Church, but all helpeth not, except the matter were more sound and solid. Some cry out vehemently upon the Prelates and Governors of the Church, thinking, that if they were away, all would be well, wherein The Bishops in England better than the general multitude of the Land. how much they are deceived, appears in this: first, The Prelates are not worse, nor in any sense so evil, comparatively, as the general multitude is, either for ignorance, profaneness, inhumanity, etc. so as there were ten times more reason to desire to be freed from the general multitude then from them: secondly, Neither is it possible to govern this rude and unbroken multitude by an Eldership, or Presbyterial policy; for they would laugh them to scorn, and except Christian Elders must have no carnal weapons. they had secular power conferred upon them, or attending on them (which were the way to make every Parish a high Commission) their counsel, admonitions, and censures, should be in as base esteem as Lot's counsel was among the Sodomites; so that the Prelate's Gen. 19 9 government is the best that can be for such a tumultuous and unbroken multitude. Others there are, that would feign cry down the Ceremonies; as Cap, Surplice, Cross, kneeling, etc. and persuade themselves, that if they might not be urged, all would be well. And most true it is, they are matters neither commendable nor useful, but might well be spared, without any danger that I know of, but what shall we say? they are The ceremonies are fit ornaments for a carnal multitude. such ornaments and jewels, as this multitude and their forefathers brought with them out of Egyptian darkness and they are still good enough for a people, whose Religion stands more in forms and figures, then in truth and substance▪ and if there were no wiser than 2 King. 17. 33. 34 I, they should keep them still, and be half Protestants half Papists, which is just neither▪ until they had reform their moral vices, which are against the clear light both of Scripture and Reason, and as for the godly and right informed Christians they should in their Church estate, be fare enough from such vain assemblies or vain ordinances. Others there are, who think, that if every Parish might choose their own Minister, all would go well, but these are but vain suppositions without ground; For, first, if the Parishes had that liberty The Parish assemblies not fit men to choose their Ministers freely given them, and that the body of the multitude might come together to cast up their caps at such an Election, there were like enough to be entertainment for all the lose and idle Scholars and black Coats, that any of our well governed Schools should spew out, of which, though some now be entertained shamefully, yet then doubtless many more would be, else how could there be like Esay 24. 2. Hos. 4. 9 john 8. 7. people like Priest? secondly, What have such men to do, to give voice or sentence to choose or refuse any man about the service of God, who care not for God, neither know either him or themselves? thirdly, with what comfort could any godly man stand Minister unto them, to whom in equal proportion (since they have chosen him) he must prostitute the holy things, whilst they remain disobedient and unfaithful? Some others there are, who stumble at the Ecclesiastical Courts; others are offended at the form and Ring in marriage; some are troubled about the cross; others at the surplice; some will not have their The parish multitude worse than any ceremonies. wives Churched; others will not kneel at the Sacrament, etc. and so one in one thing, and another in another thing, even as they affect and have set their minds, stumbling at a straw, and leaping over a block, like jonah, who was angry to death for the Gored, but the jon. 4. 8. 9 10. 11 death of a thousand people never grieved him: or like little children which leave open the doors, that thiefs may come in, and then cover them under the bed . Alas, what safety is there in amending these trifles, when the body is naught, and can brook no person or thing that is good? were not he a foolish man, that having a rotten carcase, ready to drop in pieces, would yet send for some furbushing Surgeon to take off the warts, and help the wrinkles of his face; can any such thing make an evil tree an evil man, or an evil multitude Mat. 7. 20. good? If all humane inventions were taken from them, and all Gods pure Ordinances executed among them, were they any thing the better; or were they not indeed so much the worse, and the further in the guilt of taking God's name in vain? And therefore I conclude, it is a sequestration, and not a reformation that will heal us, help us, and give us a right Church estate for to join unto. It is a matter of great weight and necessity, for Christians to live in a right ordered Church. BUt some, perhaps, may think it a small matter, and a needless SECT. 8. thing for a man to come into any other Church estate or order, but that in the midst of these confusions, he may content himself Object. 1 to hear now and then some profitable Sermons in the assemblies, and catch here and there a piece, in reading, hearing and conferring, by which he may not only become a true Convert, but also be confirmed and established in grace, and have his soul fed and nourished to life eternal; and if salvation may be had in that estate, what need is there to come into any other Church order? I answer, that it is not denied but it is possible that men may be Answ. 1 saved who never come into a right Church-estate and order, but knowing no better, or through weakness fearing to do better, live and die in this Church (or some worse) as it is; for we do not make the visible Church to be so privileged as that none out of it can be saved; for we receive men into the Church, whom we deem faithful, and in Christ before: And the right use of the Offices and Acts 2. 41. Ordinances in the Church are properly to build up, and keep men in the faith and obedience of the Gospel, rather than to bring them to it; The Church is a spiritual corporation, wherein the subjects of the heavenly King are kept in a more comely order and better obedience, Faith and Salvation is not tied to the visible Church. but the incorporating or joining to the Church doth not make men subjects of Christ, which before were not; but it is an ignorant vanity, to hold that unconverted men may be received into the Church and fellowship of the Saints, under hope of converting them. We therefore grant, that conversion, faith, grace and salvation, may possibly be had in many of these assemblies▪ yea, we know many who have the true signs thereof▪ who yet live and converse in them. Acts 11. 17. But what then? Will men use the utmost liberty they can, that they may also please the flesh and the world, and avoid persecution, if they may but be even threadbare Christians, and in the end be saved? surely I would not have any good man have such a thought, since it is so near of kin to hypocrisy; for even Hypocrites will serve God Mat. 19 16. Psal. 119. 6. for wages, and would do so much good as might bring them to eternal life▪ but sincere and conscionable Christians use to have respect to all God's Commandments, and to such further degrees of obedience, as Acts 10. 33. and 19 25, 26. 1 john 2. 3. 4. God from time to time shall reveal unto them; for otherwise their faith and obedience may of themselves be questioned, whether it proceed from the love of God or themselves, seeing they can do nothing further than may barely pleasure themselves? And as God saw it not good for man in innocence to be alone, and therefore sanctified marriage for his mutual help, so as he hath gathered Gen. 2. 18. Saints out of the world by here and there a man, he hath also sanctified fellowships, and Churches, which must neither be despised 1 Cor. 11. 22. Hebr. 10. 25. nor forsaken; and this brotherly fellowship of the Church hath been so longed after, and loved of God's servants, as that they have compared Phil. 4. 1. it to the most pleasant dew and sweet ointment, the one ravishing Psal. 133. 2. 3. Numb. 24. 5. the eye, the other delighting the smell, yea, even Balaam that Sorcerer was content to commend the comely harmony and order of the Tents of the house of jacob, and how excellent and pleasant a thing it is, to see the Saints & servants of God communicate together in his The beauty of the visible Church. sacred Ordinances, and how fruitful and profitable such courses are, hath in part been showed already, and shall more fully hereafter. And I must out of mine own experience confess, that the living in a society of Christians set in the right order of the Gospel, is one of the greatest helps we have in this world, to the obedience of the 1 Cor. 11. 10. 1 Pet. 1. 12. Gospel, yea, and so full it is of sweet and sound comfort that it even ravisheth the Angels, and is indeed next to heaven itself, if things be carried with holiness, wisdom and love. For in such a Church all the gifts and graces of the spirit are freely showed forth without restraint, there the Word of God is not bound The profit and sweet comfort of the Church. in by policy, tradition, custom, etc. the utmost extent of God's revelations to the sons of men, are there openly displayed, and the highest strain of pure affections are there showed; if you have a word of wisdom or exhortation, there you may utter it. If you would 1 Cor. 14▪ 29. 30, 31. learn any thing, there you may ask and receive freely; If you have cause to weep and mourn, they will mourn with you; or have you cause of joy? they'll rejoice with you; stand you in need of instruction, exhortation or comfort? they are ready to give it you; do you Verse 3. stumble or fall, either by error of judgement, or failing in conversation? why, they will help both to raise and hold you up; have you Gal. 6. 1. need of some, gentle rebukes, as a balm to your soul; or of some sharp 1 Thes. 5. 14. Psal. 141. 5. and severe threaten to beat down your proud flesh; yea, need you ought either for soul or body? why, there it is to be had freely; and whatsoever is wanting in the outward glory, is supplied seven fold in the inward grace, yea▪ and I may say of it as Sabaes' Queen said of salomon's wisdom, It was not told me the half; nor it cannot be expressed 2 Chron. 9 6. either with pen or tongue, what wonderful pleasure and sweetness there is in a Christian fellowship. And out of doubt, if we were not fuller of carnal policy and sensuality than we are of spiritual grace and soundness, we would rather choose to endure afflictions and death, in such a society, Heb. 11. 25. 26. then to live in the Courts of Kings, yoked with infidels and evil livers. And if at the last day the righteous shall scarcely be saved, and that 1 Pet. 4. 18. many shall go so fare, as to preach Christ, and do many great works in his Name, and yet shall be shut out of the Kingdom, what Mat. 7▪ 21, ●2. great care had there need to be to search and sound our hearts and to use and improve all the helps and means which God hath left for our growth and stablishing in grace, and for provoking and encourageing Ephes. 4. 13. of us to proceed from one degree of perfection to another; and if men did but know how much it stood them in hand to regard and love the conversing in a right ordered Church, they would give their souls no rest till they were in it; but for want of experimental knowledge thereof they dote upon their Syrian waters, as Naaman 2 Kings 5. ●2. did upon Abanah, and Parphar; but if they had tasted the pleasant Eze. 47: 1. 2, 3. Psal. 84. 10. streams that flow from this Sanctuary, they would rather be doorkeepers therein then dwell in the tents of the ungodly. Yea and we see daily, that even the corruptions and frailties of men do call for such a means to help them forward; for such is the ignorance and perverseness of our nature, as that we are apt to set light by the doctrine taught in the assemblies and think the Preacher spoke to such and such, but it belongeth not to us, like David, who was in a 2 Sam. 12. 2. 3. 7 sweet dream, all the while that Nathan propounded his general Parable, but when the Prophet told him that he was the man; he began to look about him: so we have divers that have made some progress The necessity of the discipline of Christ. in Religion, and yet stick in some evil practice or other in conversation, and can smile upon the Preacher, and go merrily home, thinking, because he named them not, that he hath given them leave to go on in evil, and so they do, and there is no further means to pull them out. But in a society of Christians, under the policy of the Gospel, the Word of God followeth them home to their doors, and in o their callings and conversations, yea, into their chambers and secret places, and the brother offended at their swarving from Christ, reproveth, exhorteth, and persuadeth to obedience, and if gentle admonitions will not prevail, he useth sharpness; and if the sin be notorious and scandalous, and that the person will not humble himself and repent, he proceedeth to open rebuke and censure thereof (as before is showed) that if it be possible the offender may be recovered and saved, and if Sect. 2. not, yet that the fellowship may be purified and purged, and scandal removed from the professors of the Gospel and way of God. Besides, the revolting and back-sliding of many Christians, even cryeth out for this help; many professors of Religion are often drawn aside to base and servile use of this world, and often times grow covetous, prodigal or wanton in fleshly liberty, and in this doing, they have 2 Sam. 13. 5. Psal. 49. 18. many of their parish members to uphold and favour them, and what Rom. 1. 31. means use the Christian professors to recover such? do they any more than talk of it one to another; and say such a one hath done this, and he hath done that, tossing the evil about without fear, and glorying in their own gifts, eminence and integrity, speaking bitterly 1 Cor. 5. 2. 6▪ against them; but other means to recover the offender, or remove the scandal from the Gospel, they have none, nor none they look after, except some unadvised man run and fetch a sentence from some who had need to be first censured themselves. Whereas, if they had the right use of discipline amongst them, no doubt, thousands of such might be recovered, to the great joy of themselves and others, whereas now, going on without this means, who can tell, whether ever they return out of the snare of the Devil? And truly, even the most godly stand need oftentimes to be helped by particular rebukes and admonitions, and it is no small privilege for them to live in such a society, as where the eyes of their brethren are so lovingly set upon them, that they will not suffer them to go on in sin; and though it often seem grievous to our nature, to be rebuked, yet upon second thoughts, and serious deliberation, they count themselves happy men, that ever they lived in such a society, as would not suffer them to transgress, yea, and though many Christians be so mortified, that they cannot fall into any scandalous sin, yet their faults may be great in hiding their talents, and not improving their gifts and endowments for the glory of God, in which, though themselves think all is well, and please themselves in a kind of modesty; yet others of their brethren see it to be a great fault in them, and give them no rest till they have drawn them to set their light upon the Table. And what pity is it to see so many gifts and graces of God to lie hid and asleep, for want of opportunity and provocation to use them? all which, if they were in a society and Church of faithful and zealous men, would be brought forth, and made use of to the glory of God, the benefit of others, and the great comfort of such as have and use these graces: And thus we see of what necessity it is for all Christians to join themselves unto, and converse in a society of faithful men, walking visibly in the order of the Gospel. The reformed Churches are not condemned, but admonished by this strict practice. SOme object, that this Profession and practice, in admitting no Religious fellowship with wicked men, condemneth all reformed Churches in France, Belgia, Helvetia, etc. since they are very defective in their people and companies for the most part. To which I answer, first, that these are but popular and needless exceptions to make a noise in the world, and to bring us in the more contempt: secondly, the reformed Churches are not so well known unto us, as that we can pass any sentence upon them, simply to justify them or condemn them: thirdly, so fare as we do know them, we find them separated and distinguished from the vain world, and so are not ours: fourthly, the things they do in the worship of God are voluntary, and without compulsion, so are not ours: fifthly, their officers are chosen by the congregation, so are not ours: sixthly, their worship is only the Word of God, and the lively graces of his spirit; so is not ours: seventhly, their government is by an Eldership or Presbytery, so is not ours; And all these things sorting together, considered, we are fare from condemning them, and are fare nearer them in our practice, than the parish assemblies are. And if yet by reason of their great popularity in some Cities, where divers thousands are of one Church, (and so meet in sundry several places) and so cannot possibly be known of their Officers, or of one another, but that many corrupt persons may lurk amongst them, and not be found out, and so scandal is brought upon them: secondly, or that by long custom, and for fear of inconveniences, all private rebukes are used only by their Elders and Officers: thirdly, or that for fear of some men, or through error of judgement they baptise the Infants of all manner of wicked parents, that are of no Church or Religion, being brought unto them; If I say for these and the like failings we reprove and exhort them, and desire their amendment, and practice otherwise ourselves, yet it doth not follow, nor is true, that we condemn them. Neither is a man bound to determine of other persons than himself, for the certainty of their estate, nor of other Churches then that where he lives, for their external obedience: first a man is bound to see that his own estate be good with God; next, he is to look to it, that he live in such a Church and Society, where all the means and helps are to continue him in that estate; but for other persons and Churches, all meddling with them should be sparing and modest, and except some presumptuous evidences appear, and that a man be justly called to show his judgement, the less he speaketh of them, the more honesty and wisdom he declares. And were it so, that we should condemn the reformed Churches, (which God forbidden) and therein do foolishly and rashly, what were that to the justification of the Church of England; or for the hindrance of our exceptions against it; except you will frame this consequence, that because we are in one thing, therefore we are in all, which is too hard a sentence to stand for a maxim. Neither do we say, that the Church of England is no Church, or the parish assemblies, false Churches, nor care for those big and loud censures of Antichristian, Babylonish, false, etc. they are but words and terms of provocation, which we can well spare; and it is enough that we find it not settled according to the order of the Gospel, but by humane authority and compulsion, and that it is one with the world, and that there is not in it all the means to establish, comfort confirm and build up every soul in the ways of God: these and the like are sufficient motives to persuade men that fear God, to find out a better and safer way to walk in, and a Church that is more near the Apostles pattern. And as for strangers, and Churches in foreign nations, as they are not of our language, so we cannot know them as our own; for he that knoweth strangers and foreigners, as well as his own neighbours and countrymen, it is a sign that he is very unsociable, or else his eyes are not where they should be. The prohibition of the Magistrate, though he be a Christian, may not hinder our obedience to the Gospel. SOme object, and that not without colour, that since we live under a Christian Magistrate, we must be contented, and thankfully accept so much liberty in the Gospel as he will allow, and that it is a sign of great unthankfulness and disloyalty to him, to alter or add in Church matters, and public worship, or to do more, or otherwise then he commandeth or alloweth. I answer, first, that when the Magistrates are Christians, we are Answer 1 the more to love and respect them for their Christianity▪ but still their Magistracy and civil power is one thing, and their Christianity and Religion is another. Secondly, the same reverence and conscionable obedience were to be given to the civil power, as God's Ordinance, though the person which hath this power, were a Turk, or an Infidel; but not the Rom. 13. 1. 2. same love in the fellowship of the Gospel and communion of grace. Neither doth the Scripture provide for any other kind or measure of obedience to Christian Magistrates (when any such should arise) then for such as were Heathens. Fourthly, neither can I ever conceive, how this should become a reason, that we must forbear these and these practices which God Christian Magistrates commands may not stand against Gods. requireth, because the Magistrates are Christians, and forbidden it, except it follow also, that we must also forbear it if they were Heathens; unless a man should hold this position, that a man is in more bondage under Christian Governors, then under Heathens, since the question is not concerning suffering, but concerning doing: and if any Christian Magistrate shall by any acts or laws political, hinder the practice of God's Laws; as his Christianity cannot excuse him in the Court of heaven, for misleading, so much less can it excuse us, when we follow him in evil; and whatsoever the power be, or the person which hath it, if it fight against God's Injunctions, we may answer with them Acts 5. 29. that said God is to be obeyed rather than man; and if we should be forbidden to pray or to preach, or to love brotherly fellowship, etc. yet these 1 Pet. 2. 17. Dan. 6. 7. 10. things must still be done in the most ample manner we can. Fifthly, neither is it any disloyalty to Princes and Governors at all, when God's commands are preferred before theirs, especially since we are willing to suffer their corrections and punishments for so doing, counting indeed; their corrrections, but as Fleabites, to his which can cast both body and soul into hell. Mat. 10. 28. Sixthly, and in the things wherein we must differ, we endeavour to carry them peaceably, so fare as we can without disturbing, disgracing or depraving any offices or orders by him placed, not denying, but willingly hearing the Word from any conscionable and faithful Preacher,, and so fare as we may without sin, to submit to other orders; being moderate in our affections, peaceable in our practices, in the things wherein we differ; and if all that serve not, we shall think it our further glory to suffer, and endure any punishment, either to bands or death with patience, that we may fulfil our Obedience to Magistrates may be in suffering as well as in doing. course with joy, and not be ashamed of his baseness, who suffered a shameful death to advance us to a glorious life: and we protest in the sight of God, that we can make no other answer or excuse from the Magistrates Christianity, except we should flatter him, and deceive ourselves. Moses example in building the Tabernacle, was no ordinary rule for after times. MOses the Man of God, a good Governor did appoint all things for the Tabernacle and public service of God, without consulting SECT. 11. either with Priest or people, and had the wrath of God Object. 4 against any that opposed his courses; so now the people and Ministers Exod. 34. 32. Numb. 16. 31. cap. 12. 2. must have an eye to the godly Governors to see what they command, and see that they practise it, without imposing, infusing or practising otherwise in any thing than he alloweth. I answer: first, this showeth what godly Magistrates are to do Answ. 1 in the matters of God's service, namely, to observe his will; but what the Priests or people might have done, if Moses should have been defective, is yet questionable. Secondly, Moses, as he was a Prince, so he was a Prophet, and the only Prophet that ever was, except Christ, and he had his familiar Deut. 34. 10. talk with God, for all matters about the Tabernacle, and was by him Exod. 33. 11. immediately directed; so that for any to go about to direct and order him in those things, had been high presumption and undoubted evil. But now, no Magistrates that I know of, are such Prophets, or have Moses Magistracy singular. any such immediate Revelations, but learn of God according to the common order of other men; yea, and stand in as much need of counsel and advice (that I say not more) as any other men of any calling whatsoever; and therefore till they have Moses learning, how shall they use Moses teaching? Thirdly, neither did the Princes of Israel afterward take upon them this sole direction, but were contented to be reproved and counselled by the Prophets & Priests, both for their failings in their conversation, and for their establishing the worship of God, as we may see in 1 Chron. 17. 4. 2 Chron. 19 2. 2 King. 11. 17. 2 Chron. 34. 23. 24. David, Asa, jehosaphat, joash, josiah, and the rest, yea, and all the writings of Isaiah, jeremy, Ezechiel, and the rest, are so many sermons of direction and advice to the Kings of Israel and juda: Now, if these godly Kings did thus, who can think that any now can be privileged so fare as to be sole Lawgivers for the Church of God? Fourthly, the Revelations of Moses were delivered with such heavenly Majesty, Signs, Miracles and wonders from heaven as no man could Exod. 20. 18. and 40. 38. & 24. 8. doubt or call in question, of the immediate finger of God, in the establishing of them; but never since, nor now neither, are there any Laws or Precepts of Princes confirmed with that heavenly Testimony, but that doubt may be made, whether the King of heaven ratify them or not? Fifthly, When Moses wrote Laws, no man had ever written any before him, so that as these Laws were infallible, so they were alone, but now divers Magistrates make their Laws different, for the Church and Religion, and if we may not amidst them all, and without disparagement to any man, cleave unto the Laws of Christ, who infallibly hath given the Laws for the Church as did Moses for the Tabernacle, Heb. 3. 1. 2. 5. and is become our everlasting Priest and Prophet for ever, and must reign over his alone; we shall presently have as many forms of Churches, as there arise Governors, and as many Church Laws as the unsettled minds, and uncertain capacity of frail man pleaseth to make. Sixthly, If Moses example in giving the Law for the Tabernacle teach us to submit to the Religious Laws of Christian Princes now, without questioning or altering, then why ought we not also (if we live under them) to submit to the Lutheran Arian, or Popish Princes? for it cannot be denied, but that they are Christians? And what folly and ignorance was it in the Martyrs aforetime to lose their lives A dishonour to Martyrdom. so many of them, and expose themselves and theirs to such slavery and misery, if in the Court of heaven, and before God, they might have been excused, so long as they had followed the Laws of their Christian Governors? The examples of the Kings of Israel and Judah, in restoring God's Worship, do not bind to any fashions in Religion, but Christ's. IT is further objected from the Kings of Israel and judah, as David, SECT. 12. Asa, Hezechiah and josiah, etc. who restored Religion, repaired the Object. 5 Temple, and brought in the Law and the Ordinances without 2 Chron. 30. 1. & 35. 1. 2, 3. 1 King. 8. 1. any advice or consultation of the people; and so now, the Kings as agents to appoint and command the people as patients to suffer and obey that which is commanded, etc. I answer, first, all this still showeth what forwardness there Answer 1 ought to be in godly Princes when faithfulness is departed from their Lands, namely, by their examples and edicts, to seek to raise some life again in that which is dead, but that the people may do nothing in God's worship, till their Princes begin, but may remain as cold and as careless, or superstitious as they, and as the rebellious Jews were, is an unreasonable and unsound affirmation. For it cannot be imagined but it had been lawful to have read the Law of God, though josiah had not commanded it; as also the Priests might have cleansed the Temple, and have offered the sacrifices, and the people might have eaten the Passeover, and brought their oblations, though the Princes had forbid it, since these Statutes were Exod. 12. 24. 25, & 27. 21. nor given only to the Kings, but to all the House of Israel. As the Kings of Israel and judah were types of Christ, the eternal King, so they were successors and imitators of Moses, and they only which most strictly followed Moses, are most approved and commended for their faithfulness; but now the succession of Moses being 2 King. 23. 25. cut off by a more perfect and better Lawgiver, there is now no Law or policy that can be devised for the gathering and ordering of the Church that deserves any commendation, but only Christ's, yea, and whosoever is not with Christ therein, is against him, and be he what he will, he is rather a scatterer than a gatherer with him. So that as the Kings of Israel looked into the Laws of Moses for direction to build, repair and establish the Temple and Ordinances of God, then; so now, if Princes will establish Religion, and settle a Church, whither shall they go for a pattern but to Christ? A Comparison of the pattern of Christ's Church with the Church of England. CHrist, though he had all power in heaven and earth, yet, he SECT. 13. raised no forces nor pitched no fields to compel Nations and Countries to be of his Church, but sent out his Ambassadors Mat. 28. 18, 19 Luke 14. 17, 18. 2 Cor. 10. 4. 2 Cor. 5. 20. Acts 17. 34. and Messengers unarmed in any carnal weapons, to pass thorough Kingdoms and Countries, with entreatings and beseechings, to gather here and there a man to him, and such as by preaching would believe and by voluntary submission would obey, of them only he became the Captain and Head: secondly, when he had gathered his Church together, he fed them not with dead decrees, nor carnal Devices joh. 6. 51. 53 1 Cor. 12. 7. 1 Pet. 2. 2. but with his Word, Flesh and Spirit, which nourished to life eternal: thirdly, he governed them not by any stately or pompous power, but by such rules and regiments as their necessities required, and themselves desired. 1 Cor. 5. 4. And if now by glittering swords and sounds of trumpets, Churches be gathered by thousands, and that we are grown to such pomp and swelling in words, that we can talk of a Catholic visible Church of a Christian world, of a Nationall Church, etc. Let the multitudes sound as loud as they will, I fear me heaven will have never the more of them, but when all is done, his Word will stand that saith, Few find the way to life, and Christ chooseth not Mat. 7. 13. 14. a world, but a remnant out of the world. And yet, whilst proud flesh and carnal policy thus vainly presumeth how do men struggle and strive by wit, policy and learning, to make that stand for truth, which only times have hatched, and to make true Religion stand with all the fair show in the flesh that may be▪ but in the mean time, what scattering, scambling and contradicting there is, and how men are plunged and fumbled to bind the truth and the times in a bundle, that even the most wisest and ablest have even lost themselves about it. A proportionable application of the jews State, unto our times. TRue it is, that when the Kings of judah commanded the Ordinances SECT. 14. of Moses, the people were bound to obey them even in Religious rites, but if they should have varied from Moses rule, the question is, whether the people might have followed them without sin, though even David or josiah should have done it. First, as for example, whereas Moses gave his Statutes to Israel, if now David should have compelled the Edomites or the Ammonites, or the Philistims whom he conquered, to have come into the Temple, with offerings and oblations, being Gentiles and uncircumcised; whether the Priests might have offered their offerings, and the people have prayed for a blessing or not? Secondly, if he would have made Priests of any other thcu of the house of Aaron; whether the people might have brought their offerings to them or not? Thirdly, if other matters than Moses Law had ordinarily been read and preached in their Synagogues; whether the people must have come to hear it or not. Fourthly, if among the judicials hanging had been used in stead of restitution, burning in stead of whipping, and cutting off the head in Exod. 22. 1. Deut. 22. 18. & 25. 9 stead of pulling off the shoe; whether the people must still have executed accordingly. First, But our assemblies are compact in a manner of black Ethiopians, profane and insulting Edomites, mocking and deriding Amonites: Secondly, our Priests are made by an invented form▪ and must hang upon the universal race, and not by the lineal succession of Acts 14. 23. grace, and therefore election of the people. Thirdly, and we have other teaching and service than the Word and Spirit of Christ, viz. by Hom. Canons Apocrypha prayers etc. Fourthly, and in stead of a Christian conviction and censure of offenders by the Christian assembly, we have Comminations read in Lent, and process coming out of Courts, which are bought and sold, and fly in and out according to the purse rather than according to the offence; and what shall we make of all this, if we put it together, surely we may compare it to a leprous body, in a painted paper coat, which neither hath soundness within, nor solidness without. But here is the question, whether the godly must contentedly submit to all this patchery, and putting out that light, and discerning that they have in these things, may bless their souls, and say it is only the fault of our Governors? or whether all Christians are not bound to keep the pattern left by him who was more faithful than Moses, 1 Tim. 6. 13. without regarding what any Prince or Potentate doth to the contrary. Fifthly, Indeed whatsoever abuse or neglect there had been of the Temple in jerusalem, by the Kings, yet the people might not without special command have built another, but that Legal restraint was not by occasion of any King's command, but by a Statute of the Lord, who only there had put his Name, and for a time it might not be altered; but now since mount zion is every where, and that God is no Deut. 12. 11. 1 King. 8. 29. respecter of places or persons but is in the midst of two or three of his servants, gathered in his Name, I see not how the Church in any sense can be bound or tied to the pleasure and liberty of any mortal man whatsoever. Sixthly, and if Vzziah, being a godly King, was not only withstood, when he would have burned Incense, but even thrust out of the 2 Chron. 26. 18. 19 20. Temple when once he became a Leper. And since sin was typed out by Leprosy, and is so much more material than it, as a substance is of more value than a shadow; I see not, but if wicked rulers now should offer to join to the Church, they may be refused, and then how much easier may such Subjects and servants of theirs be refused, as are wicked and nought on whom the Leprosy of all viciousness cleareth and showeth itself in the behaviour, countenance, words and actions▪ notwithstanding their own desire, and the desire of any friends that love them not aright. The submission of the Jews to the Heathen Kings about building the Temple, is no imitable practice about the Church. SOme others object the example of the Heathen kings, as Cyrus and SECT. 15. Darius, without whose leave the jews could not build the Temple, and therefore how much less may we that are under Christian Object. 6 Princes, gather and establish Churches without their direction or allowance? I answer first, That the time of building the Temple according to Answ. 1 the Prophet's predictions was not come before they set about it; for if it had, they must have gone about it to their powers so soon as the Hag. 1. 1. 2. commandment had been forth. Secondly, The building of the Temple was a matter of great charge and labour, and required such materials to do it, as they being poor Nehe. 2. 8. Captives, neither had, nor were able to accomplish, so that there was an impossibility in it. Thirdly, they were servants, yea, captives and prisoners to those heathen Kings, and must not without a special dispensation from God, (as was that of robbing the Egyptians) have left their Masters Exod. 12 35. 36 and places, under whom by God's just order they were captivated. Fourthly, It came of the Lord, that those heathen Kings should (after they had for a time corrected his people) become their friends and furtherers, in the service of the Lord, turning their love into hatred, Nehe. 2. 4. and at God's appointed time, provoke and strengthen them in building the house of the Lord God of Israel, and these things considered, what force can there be in this example? Fifthly, And how cometh this fare fetched type, to be so blindly urged, when the clear truth in this point hath followed us so close at the heels? Did Christ when he gave his Disciples commission to go make Disciples in all Nations, bid them first ask leave of the Magistrates which were in those parts? No surely, neither did the Mat. 28. 19 20. Apostles and servants of Christ, when they went to and fro preaching the Gospel, and stablishing Churches in Samaria, Phenice, Antiochia, Act. 8. 5. and 11. 19 & 18. 1. Tit. 1. 5. Corinth, Galatia, Crete, and the rest, ever so much as ask leave of any of the heathen Governors to publish and establish the Gospel there? Sixthly, And if the alarm of the Gospel must first be sounded in Prince's Courts, and that the Kingdom of Heaven must come with such observations, we may sometimes wait long enough, since the Luke 17. 20. Gospel, the subject wherereof is salvation, by a poor abject Carpenter, Mark. 6. 3. Act. 26. 28. is too base a matter ever to be set by in such places for the most part, otherwise then some parcels thereof may be received, so fare as it may procure outward safety and glory. The only way to establish the Gospel and the pure Ordinances thereof is to suffer persecution for it. BUt now, seeing this age will go no further than they are, nor SECT. 16. endure no other courses in religion than that which is by Law established, how shall we do? Must we spend our money, Object. 7 and be disturbed in our Calling? Must we alter our diet, abate our habits, and change our lodgings? Alas, must we go to prison and lie there? O! that I would be loath to do; many lie there and are poisoned by the ill air and usage, and besides one knoweth not whether they will hang one or not, they are so violent and merciless to all opposites, etc. I answer, Do not thousands die in their beds of Fevers, Fluxes, Answ. 1 Surfeits, etc. And can a man give his life for a better thing then for the honour of Christ, and be sarcificed for the redeeming and recovering that liberty of the Gospel which this age refuseth to hear of, and which fighteth against the confusions and corruptions of our times? Heb. 11. ●●. O that some Christians rightly informed in these things would stand forth and suffer, and would not be delivered, but would rather die, then live to see God's Ordinances so basely contemned and thrust out of place, and humane traditions upheld with strong hand. Secondly, who seethe not that for want of resisting unto blood, all assays and beginnings, which men have made, have come to little, Heb. 12. 4. many have set on upon a purer practice, in divers places and so long as things could be carried secretly, they went well on; but assoon Gal. 5. 7. as it began to be noted and talked against. Some would fly off presently. And if they were once called in question by authority, and threatened, there was presently a scattering; and if some two or three were more stout than the rest, then to prison a while they were sent; and then their friends and acquaintance would resort to them; some with compassionate complaints, others with big speeches, but all in carnal reasons, till at last some mincing under hand acknowledgement, There must be no yielding in the cause of Christ. or some equivocating Protestation must be framed and showed to their opposites▪ and so they should get out with great charge to take heed of factions, schisms and conventicles; and so there lies the life and soul of that begun practice, and the parties afterward either become conformable, or else keep themselves very close. And what construction can be made of this, but that either it was not truth they stood for, or that they were not rightly informed in it: but fell lightly and wantonly upon it, and so left it as lightly again; or else that they made not conscience of doing the will of God in the things revealed to them: whereas, if they had stoutly stood out, and borne their cross with patience even to bands and death; some other The day of suffering for Christ is a day of honour. events would have followed, and besides their precious & honourable death, they should have given some furtherance to the glory and truth of God, whereas by their cowardly yielding, the arm of flesh exulteth, and reproach and scandal is cast upon the sincere profession and practice of God's Ordinances, and themselves commonly languish for losing the day, and are as men liveless amongst their neighbours, and comfortless within themselves. The time of suffering is now come. ANd such is the carnality of our times, even of the professors of Religion, that they are never weary of ease, pleasure and SECT. 17. plenty, nor fear the taking of too much thought for the flesh, neither will they ever have the time come for judgement to begin Rom. 13. 14. at God's House, much less with the Apostle Paul will they take pleasure in afflictions and persecutions; belike we are borne in the time when men must die in their nests, and go to heaven in featherbeds; and the 2 Cor. 12. 10. job 29. 18. gate to heaven is grown so wide, that men may run in at it with all invented formality and fleshly liberty that can be invented or desired. Some there are, who will pray earnestly, that the abuses in the Church may be removed, and the clear light of the Gospel really discovered, and that the Saints may rejoice together in the sweet fellowship of the Church, and it is well they do so; but in their prayers they look the wrong way for it ever to come in, they look it should be done with sound of Trumpet, by decrees of Parliaments, john 18. 36. by Edicts of Princes; alas, the Kingdom of Christ is not of this world, he gains his glory here, by abasement, and they that will do any good in his cause, must cast away all carnal helps▪ and henceforth know Christ according to the flesh no more, but walk close with 2 Cor. 5. 16. him in his temptation. And what doctrine is there in the Scriptures more clear than this? Did not Christ himself by death vanquish sin and Satan, 3. Luke 24. 26. and so enter into glory? and was his whole life here any other than a continual suffering? and were not these his sufferings as well imitable as meritorious? Are not we to look unto him who is the Author and finisher of our Faith, and follow him in his temptations? Heb. 12. 2. ●. and are not all his promises made with the condition of the cross? Did not Paul desire to have fellowship with Christ in his Mark 10. 30. Phil. 3. 10. afflictions, and to be made conformable to his death? Well, how cometh it to pass, that we never examine ourselves by these things? nor think of suffering afflictions, but imagine that the common pace and prevailing course of the times and multitude will serve the turn to bring us to glory? What privilege have we above Christ, above Paul, and the Christians in the Primitive time? Belike no Prophet nor good man can perish, or be wronged in our Luke 13. 33. Nation; but we are borne in the day, in which he that is most godly is the most secure. Well, if it be not so, I would it were so, but it is rather to be feared we join too much carnal liberty with our Profession, and Gal. 6. 1●. too eagerly desire to make a fair show in the flesh, and measure God's favour too much by temporal blessings; and we think, because we build us fair houses, and make us costly apparel, and eat our A vain conceit. meat merrily, and lie and turn upon our featherbeds, with our brains full of roving thoughts, and train up our children according to the fashion, if withal we lend our ears sometimes to a Sermon, and confer sometimes cursarily of the Scripture, and sometimes use a form of Prayer in our Families; we think God is wonderfully beholden to us, and we are some rare instruments of his glory, and notable pillars in his Church; for we sit fast and Acts 26. 24. quiet, and are not moved with errors, nor schisms; but when other busy and giddy headed men that can never be quiet, rove and range about, troubled in mind, and distempered in affections, and foolishly pulling trouble upon themselves, and beggary upon their wives and children; we live at wealth and peace and die quietly in our beds, and are honourably buried amongst our friends, and leave behind us a pattern and patrimony to our children. Other motives to perswadeus to suffering. BUt surely, if we had that zeal for the glory and house of God SECT. 18. which David had, we would not dwell in our seeled houses, Psal. 132. 2, 3. nor give ourselves to sleep and slumber, and see the house of the Hag. ●. 4. Lord lie waste, and the stones thus scattered amongst the rubbish, which Psal. 102. 13, 14. must not now be understood of any material Temple, but of the spiritual building of those lively stones, the souls and bodies of the faithful 1 Pet. 2. 5. into an holy Temple in the Lord; And this holy Temple lieth yet waste, and the stones hid in the dust and dung of the earth; And although Ephes. 2. 21. 1 Pet. 1. 12. the Lord's time be come to delight in the fellowship of his Saints, and the Angels stand ready to rejoice in the beauty of this House, and Christ desireth to walk amidst the Candlesticks, and to take Rev. 2. 1. his repast with his beloved at noon. And yet here's all asleep; and taking care for their wives, children, cattles, farms and merchandise▪ etc. Caut. 1. 6. and they cannot come to this Supper of the Lord, to which they are invited, Luke 14. 18, 19 for fear of losing some worldly toys and trifles. Some will not trust their own judgements, others will not control their betters; some are right in judgement▪ but are too cold and drowsy to come to action: others are fearful and timorous, some run lightly and foolishly without their errand, others are so wise, 2 Sam. 18. 22. that they can do nothing. And thus by all and all, there is not that done that should be: many labour to hue, polish and prepare stones, and timber for the building, but there is no sound frame yet reared, or right form appearing. And it were well if yet at the last hour of the day we could set ourselves to this work, and bring our souls and bodies into this holy house, in which a days dwelling were better than a thousand elsewhere; Psal. 84. 10. and truly, if we had but tried the excellency of this house, we would think nothing too dear for it. And what if it should cost us our precious lives? can we bestow them upon better terms? can we live ever? or can we pass the time that God hath Acts 2●. 13. set? will not death as well find us in our beds, as in the jaole, or at Tyburn? And who can tell, whether we by carrying ourselves humbly, modestly, and conscionably before God and men, without depraving or abusing them in authority, may not cause our haters to become Psal. 106. 45. our lovers, and our enemies our friends, when our righteousness is brought forth as the light, and the judgement as the bright shining noon, Psal. 37. 6. yea, if it be best for his glory, we are sure he will deliver us from the oppressions of men and strife of tongues, prolonging our days, and Dan. 3. 17. 18. Psal. 66. 12. honouring us with grey hairs, as a Crown of glory, being found in the way of righteousness, notwithstanding all the oppositions of the times Prov. 16. 31. and violence of men. But ●●t if he will not, but say he hath no pleasure in us, nor that we shall not see the glory of his house, but shall die in 2 Sam. 15. 26. the very endeavouring of it, let him do what he please; and let it be enough, if our children may build this house, and enjoy the fruit of that which our lives paid for. And if we must honour God with our bloods; let us do it Our lives are not too good to be given for God's truth. Act. 5. 41. Gal. 1. 16. cheerfully, rejoicing that we are found worthy to suffer for his name and let us cast off this nice flesh, and idle vanity, consult no more with flesh and blood, but forsake ourselves in that kind, and if we will talk of heaven, let us contemn the earth, and be content to lose lands, goods and life for Christ and his Gospel's sake; for else in looking after Mark. 8. 38. heaven, we do like the sluggard which lusteth, but hath nought; and as children which gape for all their parent's wealth, but will take no Prov. 13. 4. pains to please them. Away with this self-love, that will have heaven and earth too, where is our love to Christ, that purchased heaven, since we will not Mark. 8. 36. part with one dram of ease, pleasure or profit for the furtherance of his Gospel? And how can we be said to honour him that will rather cease Mat. 13. 20, 2●. our obedience to him in the things he requireth then part with a few worldly toys and trifles. It is no strange thing for Christians to be persecuted of Christians. BUt this is a very grievous thing, when a man shall not only be SECT. 19 opposed and cruelly dealt withal at the hands of ignorant and Object. 8 vain men, but when many wise, Religious and godly men shall set themselves against one, and be instruments of one's ruin and destruction? Me thinketh it cannot be, that such good men should be deceived and misled as they are if I be right? I answer, first, Did not good Asa put faithful Hanant in prison? Answer 1 Did not godly David dispossess true hearted Mephibosheth of his lands? 2 Chro. 16. 10. 2 Sam. 16. 4. 2 Chron. 24. 23. Gen. 37. 28. job. 19 2. 5. Did not reforming joash, cause zealous zachariah to be stoned? Did not josephs' fellow patriarchs sell him into Egypt? Did not jobs wife and godly friends, vex and torment his soul more than all his other crosses? Was not the holy Saint of God, Paul, despised and derided, even of his spiritual sons? yea, sometimes Manasses eateth Ephraim, 1 Cor. 4. 3. 10. 15. and Ephraim Manasses, and therefore it is no strange thing, to see one Isai. 9 20. 21. Christian abused, reviled, & cruelly handled at the hands of another. Yea, and if it were ever in any age, it must needs be in ours, since greater strictness and censoriousness was never found against one another, then is now, and no opposition or contrary opinion can be endured, but there must be a uniformity, even to the tything of Mat. 22. 23. mint and annis. And if men be not borne all in one day, and brought up all in one School, or enured to one Preacher, or that one man have learned a little faster or slower than his fellows, and begin to speak either more plainly, or more darkly than ordinary, he is by and by distasted and talked with, to see if he be not some Arian, Anabaptist, Familist, Brownist, Puritan, etc. and if any one of his allegations look towards The image of our times. any of these Sects (as it were marvel if some should not) than the opponent hath somewhat to busy himself and his friends about, and there is a rare piece of work done, an infected sheep discovered, and now he must be worried, and hunted, and where shall the instruments be had to chase this creature? not from the rules of Divinity or logic, except once or so, for recreation; but the weapons must be fetched out of the Cutler's shop that must cut the throat of those errors, ad bring this Irregular fellow to a non plus, and the next news A notable wcapon to repress errors. he hears there is a pursuivant at his back to carry him before authority, but when he comes there, some informers, (richer in clothes than in grace) have been before him, and told his tale for him, so as there is nothing for him to say, except he will swear he knows not wherefore, and make answer he knows not to what, and after short work the man with the keys must become his Host, and with him he must eat hard meat, till either his withered Carcase fall in the dust, or be drawn upon a hurdle to Tyburn. And thus hath many a worthy Christian been served, and brought Many good Christians abused, and lose their lives for trifles. to his end, and what sound and zealous Christian is there more, which can say he is sure he shall not be so served? For though the things they hold have a good ground, and an honest intent, and the differences are rather about forms of words, than matters of weight; yet we live in such a strict and zealous age as will have a conformity, even betwixt the tips of men's tongues, and amongst such notable wise men, that can spy a fault where there is none. It is reported of Bishop Grindall, that though his love to honest and zealous Preachers was such as that for favouring of them, himself Bishop Grindal. was suspended from his Bishopric before his death; yet even in the midst of this his large love and lenity, by the instigation, and fore-stallings of some Parasites & idle bellied Priests; he put to silence, one of Mr. Strood. the most famous & worthiest Preachers that ever was in that Diocese. I have also heard of a very excellent Preacher in Canterbury, who was both a lover of goodness and good men, and yet (partly by his Master T. W. own mistaking, partly by others provocation) he persecuted an honest religious man, and one of his Parish, causing him to be put from his office which he had in the City, then to be deprived of work G. G. or any relief from honest men, afterwards caused him to be imprisoned, where he lay above a year, till himself, his wife and children were almost starved; and had starved but for some secret course, by A lamentable example. which they were relieved, and afterward coming out of prison, he caused him to be banished the City, and often threatened him with fire and faggot, and all for a trivial controversy▪ wherein there was ten times more heat of blood than weight of difference. And until our Preachers and Professors have better learned the The true cause of cruelty for Religion. doctrine of forbearance which hereafter God willing, I will treat of, and have made their Canons for uniformity a little larger, but especially till they better know themselves, and are affected with their own ignorances', errors and mistake, they are fit to Lord it over their brethren, then bearing their burden to serve them in Love, 1 Cor. 1. 24. and can with more ease set themselves to butcher one another, Gal. 6. 2. then to inform, cherish and comfort one another, and until this spirit is abated, and this inordinate zeal quenched, we must look judg. 8. 3. for afflictions and persecutions at the hands of those that are partakers of the same grace with us, and wait for the coming of the Lord jesus from heaven as well as we. But what shall we say? even this the Lord doth, that he may try us every way, that not only Infidels and profane wretches may revile, accuse and wrong us, but even our familiars and known friends, which have familiarly and sweetly borne us company in God's worship; and Psal. 55. 13, 14. even they which should be comforters are tormentors. They which are begotten by one word, & quickened by one spirit, crush one another to hell, and this is no small trial; for that there should be continual enmity and spiritual war betwixt the seed of the woman, and the seed Gen. 3. 15. 16. of the Serpent is no wonder, seeing they are as contrary as light and darkness, but that even the seed of the woman should be at such enmity 2 Cor. 6. 14. 15. amongst themselves is strange and wonderful, and showeth the greatness of Satan's malice, the strength of man's corruption, and All worketh for the best. the marvellous operation of God's grace, which prevaileth even in spite of all misorders, and bringeth great light out of the blackest darkness. The scandals in the separated Churches, is no argument to condemn their practice. I See no such excellency, or perfection in the separated Churches SECT. 20. more than in others, but they often run into many scandalous evils and are full of jars, emulations and contentions; so that Object. 9 for aught I see, a man were as good keep where he is, as go to them, 2 Cor. 12. 20. except they were otherwise then they are? I answer first, As Lot fell into a more grievous sin, when only Answ. 1 he and his daughters were in the cave, than he ever did when he was Gen. 19 33. 34. in the midst of the Sodomites: And as David in his great advancement committed a more foul fact then ever he did in his former abasements; so there is no estate in this world free from temptation and 2 Sam. 11. 4. danger neither is our enemy idle, or slothful, to take his opportunities, from our estates, occasions and condition, but followeth us, to job 1. 7. the gates of heaven, that he may either get us, or cause us to scandalise, by which means he may get some others. When therefore we speak of such glorious things in the Church, we do not yet mean that they are a company of Angels, or of men free from corruption and Temptation; for were it so, it needed no ordinances, The visible Church hath no Angelical▪ perfection. nor means to help, recover and uphold it, but as I said before, even therefore is a Church-fellowship appointed of God to prevent frailties and offences, and to purge out such as grow wilfully scandalous in evil; and such as will except against all such Churches as in whom they find failing in manners, must go seek the Church in heaven; for whilst we are here, we are frail men, and some frailties will still appear in us, though by the grace of God, many are kept all their life from scandalous evils. The Papists with like colour object against the Protestants, that they are evil livers, and given to wanton lusts, being full of swearing, The frailties of men no argument against a Religion. whoring, drunkenness, theft, etc. But he that is acquainted with both▪ can tell, that even the Papists in the greater part of them are more frequent in such vices than the Protestants, and by their leave, they that will condemn another for an evil, must be clear of it themselves, else their own mouth will accuse them. But both will object against the separated Churches, and say you Object. 10 are but a handful, and those also of culled men, and we are many, and of all sorts, as Cities and Countries yield, therefore there is no reason to expect like holiness from us as from you, but if you look upon the better sort of us, you shall not see no such evils break out in us, as are printed and recorded against you? I answer, first, when Christ had culled out his wedding guests, Answ. 1 yet there was one which had not a wedding garment; so though those Mat. 22. 11. men be culled out, yet some hypocrites will lurk amongst them, though they be never so poor and contemptible; as judas did adhere The separated Churches are not free from hypocrites. unto Christ: for though they profess a separation from the open wicked, yet they profess no separation from Hypocrites, neither may, nor can, till they are discovered. Secondly, Hypocrites, that turn the Grace of God into wantonness, are jude 4. 19 most forward of all to separate themselves from others; and therefore how can those Churches be free from them? Thirdly, it is a punishment of their former hypocrisy to be discovered where they looked for greatest esteem, and so being disappointed of the praise of men which they desired they are in a better way to Acts 8. 19 20. come to Repentance, then in living amongst a company as ill as themselves, where their vizard should not have been plucked off. Fourthly, true it is, there may be less evils amongst the separated, then amongst the parish multitudes, ●nd so I am sure there is; for The separated Churches not so evil as the parishes. whereas three Scribes in a few sheets of paper did note and discourse of all the evils and scandals that fell among the separated in many years. If in the Parishes all the evils should be noted and chronicled; there had need at every fifth house to dwell a Scribe. Fifthly, And though I love not to make comparisons, to cause disparagement; yet I freely confess and with great comfort acknowledge, that there are many in the parishes in England which Many Christians in the parishes excellent in personal grace but not in Church order. are of a very godly life and conversation; and some that go as fare therein, as any I ever saw in my life. And if I should prefer any of the separated before them in conversation, I should speak against my own conscience, but in the Church state and order I must prefer the other before them. Sixthly, And yet if a man had a mind to breed and foster Atheism, he might cull out a number of scandals, which noted men, both Preachers and Professors in the Parishes have fallen into, in a few years, but why should we make work for wanton ears? let us rather fear ourselves, and let him that thinketh he standeth, take heed lest 1 Cor. 10. 12. he fall. Seventhly, It is a fault of the professors, that the Churches of separation are no better; they have lingered, and refused to bring their souls and bodies into an holy Temple, whilst Sanballat and Tobiah Ezra. 4. 1. 2. have been building there, whose separation hath rather been from grace than from corruption; and these creeping in under a show of jude 1. 4. godliness, have filled all with scandal, contention and division; whereas if those that had been sound and sincere men, and grounded and experienced in the knowledge of God and themselves, would have been gathered together, and filled the Sanctuary, there would have been no room nor use for such instruments: Wherefore, hereafter do not you sit still and control others, and It is the fault of the professors, that the separated Churches are no better. do just nothing yourselves; for I tell you, it is a work well befitting and beseeming the most holiest and godliest people that are in the world, and altogether unfitting and unlawful for such whose lives and conversations are not otherwise answerable. Eighthly, Admit that all the separated Churches have hitherto but dallied and trifled, and puzzled themselves, by reason of their ignorance, weakness, and evil carriages, and are rather scattering then combining, yet this is no just exception against the course. Israel ranged about divers years in the wilderness and effected nothing, Deut. 1. 4●. except it were to dig each others grave, yet was their general aim judge 20. 18. 21. 25. 35. good. The eleven tribes made two sallies out against the Benjamites, and lost the field, yet was their cause good, and in the end they prevailed; The failings of the separated Churches, serve to teach them that now are to begin to do better. errors in actions are best found out, when they are really discovered: and if you have seen these men's failings you own the more diligence. if you find your own Church estate not right; doth that help you to talk of the Brownists contentions? Are you borne to find fault with others, and do nothing yourselves? rather you should mend it where they have failed, and when you are come into the right order of a Church, then let other men's harms teach you. And where you have seen the separated Churches to be contentious, be you more quiet; where they have been full of divisions, cleave you close together; If they would bear nothing, yet bear you one another's burden; If they have been too censorious, be you more charitable; If they have lived loosely, live you strictly; If they have been An excellent imitation. cold, be you zealous; If they have been fearful, be you more stout; If they have revolted, stand you fast; And if you think all they have done is in hypocrisy, take heed all that you do be in sincerity. And thus much for the first General part of this Treatise, tending to direct and persuade all Christians to come into the fellowship of the Saints in the order of the Gospel. THE SECOND PART OF THE TREATISE; WHEREIN THE TWO MAIN FAILINGS OF the Rigid Separation are reproved, and their Objections answered. The rigid Separationo verrun their course in their first onset. NOw, that I may not be unjust nor partial, I must SECT. 21. turn myself to the other side, to the strict separation, who are even as much beyond the mark, by their over-strained grounds and straight affections, as the Professors in England, are short, by their timorous formality; 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 bacl, and meet both a● the mark, 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 speak, and let God do what he pleaseth. The first thing they are faulty in is, that they not only condemn and fly from such evil persons and things as are found in the Parish assemblies but also condemn, even the most godly there, and all religious practices and ordinances they esteem none other than an Idol worship, and all that use it Idolaters, notwithstanding any holiness The separation have gone too fare. or sincerity which the persons have; but how unjust their accusations of the godly people in the assemblies are, is evidently showed 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 Solomon saith maketh a wise man mad; did harshly and hastily tumble up all things together esteeming the fruits and effects Eccles. 7. 9 H. Barrow's 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 souls. But words spoken or written in hasty passion of the mind and inordinate zeal, must not stand for Oracles; for, even the holy Prophets of God themselves have recalled such speeches, and chosen rather to confess their own frailties in using them, then adventuring them upon the Church in succeeding ages, for a further and remediless Numb. 20. 10. 12. Psal. 116. 11. Psal. 73. 22. danger; as we may see in Moses, David, Asaph and others. Though then we esteem Master Barrow and the rest (who first set upon a second Lutheran course) otherwise good men, and are doubtless at rest with the Lord, yet this must be accounted their error. And no man must think it any dishonour to them, though they were as good as Paul himself, 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. book, I come to take a view 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 jehu had 2 King. 20. 23. so much care when he destroyed the Prophets of Baal, as to inquire if none of the Lords Prophets were there. So then, though we be careful when we come to the worship of God (as we ought to be) that we neither submit ourselves nor our bodies to human traditions; so neither must we condemn 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 height of Ahabs' wickedness, 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 God's Ordinances Ezra 1. 7. there, which even in the midst of iniquities hath wrought effectually for the salvation of many. And although all things amongst them have been so mixed and wrapped in amongst men's inventions, as that the good and bad can Preaching in England God's Ordinance. hardly be severed; yet there is one thing; which in my judgement, standeth for the most part clear from any evil or abuse, and that is the preaching of the Word in the assemblies of England. Yet not all preaching there, by every Rhetorical Ridler, or prattling 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 aim properly and mainly is to beat down sins and corruptions, and to build up and establish in true grace and godliness; and who can deny this to be the work 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 misled through the corruption of the times, against all which evil and errors of theirs, I am as ready as any to protest and bear witness, but they must give me leave to spare their graces, when I condemn their corruptions. The general Objection against hearing in the Parish assemblies answered. THe general objection is, that all God's Ordinances are given SECT. 22. to his Church, and so if their Church state be not good, what have they to do with any of God's Ordinances, it is out of Object. 11 Zion, that the Law must go, and such as are of the world have nothing Mich. 4. 2. to do to meddle with it. I answer, first, Preaching is not an action that is proper to a visible Answer 1 Church, neither are all God's 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 engrosser, nor the world no obtruder; a covetous impious wife is more hateful than a free hearted servant. And though the Law went first out of Zion; a proper place, yet now mount Zion is every where, and every Christian is both the Temple of the Lord in a sense, as also a little mountain of holiness, from joh. 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, countrymen, strangers, etc. yea, to any, good or bad, that will give attention, and so fare 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 plain and powerful Preachers, that there were a hundred, and that not only their Temples, but even their houses, and all places where people might hear, were filled with the voice and Word of God, and though this might suffice, being rightly considered, to answer this objection, and to show that preaching may not be engrossed by the Church, much less 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 effectual evincing and Preaching what it is. job. 3. 4. Acts 2. 22. 36. Luke 12. 42. speaking to the heart and conscience, without fearful withholding the portion from any, or immoderate lashing out that which belongeth to none. I say it is reverend declaring, etc. For, every Scripture phrase and good words, used by idle and vain discoursers, is not preaching, but rather profaning; that speaking then which is called preaching, must Mat. 4. 6. 1 Sam. 28. 18. 19 be 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; we must not preach our own wills, or empty our stomaches against such as personally oppose us, lest it be justly ascribed to humour and passion, rather than to the grace of preaching, but when with reverence, only the Will and Word of Act. 10. 27. job 42 7. 8. God is told, that is properly preaching. In many words, or in few, I do not say that a speech of an hour long only is preaching; but also a few words, ten words, five words, a word in his place, being seasonably spoken, may be an effectual 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 applied, it is preaching. Secondly, it is demanded, who may preach? And for that I affirm, that every Christian, which hath received any Talon 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 God's secrets, without hiding his talon, or withdrawing himself from the Lords barvest, but when a door 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 talon is, some men, as they travel and labour in their affairs, to fill with gracious speeches and counsel, such as they are sorted withal: others more eminent and fluent in Act. 18. 26. speech to do it more publicly, as they can, amongst the multitude, where they dwell or travel, at such time and occasions, as people meet together, and are willing to hear them. Thirdly, It is demanded, where preaching must be? And for that I affirm, that as there is now no holy or unholy place, so there can be no place simply appropriated to it, but it is as lawful In what place preaching may be used. in one place as in another; and may as lawfully be done in Fairs, 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 sons of Adam, whether Iewes, Who they are, that may be preached unto. Turks, Indians, Nigers, Papists or Protestants, religious or profane, one or other, provided, the Preachers matter be suited to his audience, and that he be such a workman 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 justify the wicked, or condemn the righteous. Now, the sum 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 intent to frame these ensuing consequences. Of the liberty 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 engross the word of God. selected Clergy; and also the Brownists would engross it into their secret assemblies, yet the same key which unlocked the old Catholics Latin 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 engrossers have bound in chains the very Gospel of our Lord jesus, 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 remain 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 always▪ but the light must Luke 11. 33. 2 Cor. 3. 18. be set on the Table, and the glory of the Lord must be showed, though vain man be forced to couch under board, neither is it much material, joh. 3 30. 31. though the greatest that is borne of woman, do decrease, as long as the Saviour of the world increaseth. First, than here falleth to the ground that opinion of theirs which tie the preaching of the Word to an order of Ministry; for as it is certain that there hath been no universal office of Ministry since the Apostles, but all Ministers since have had their office bounded No universal Ministry now. within the limits of their particular flocks, 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 lawful ordinary Ministry; which is raised or made by any other than themselves; and therefore, if preaching may not be without Preaching must not be tied to Ministers. an ordinary office of Ministry, how shall there ever be faith or grace, or matter prepared for a Church, except such Christians as have the knowledge and fear 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 Gospel to such as are of their handful, which are few in number, and less 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 tied to the separated Churches. and in other places two or three in some towns, 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, till they were able and willing, and could intent 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 Country and Kingdom where we live take no public 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 public preaching become vain or frail, yet private must not. Hest. 4. 14. Luke 19 42. to public preaching, or that the public preaching begin so to be fraughted and stuffed with policy, eloquence, and vain ostentation, as that it becomes unprofitable, etc. Yet still the word of God is not bound, but help cometh another way, and when they hold their peace that should speak, the mouth of the very stones are opened. Fourthly, it followeth from these grounds, that Kings and Princes may not only themselves study and preach the Word, as did King Eccles. 1. 4. Fox in Monument. pag. 100 110. Edw. 3. Solomon, and Oswaldus, King of Northumberland, but also it teacheth them to approve, protect and maintain by their civil power, the preaching of the Gospel, and spreading the knowledge of Christ, by all means, and by all them to whom God hath given a gift thereunto, It is a work becoming a King to preach the Word. whether they be Lawyers, Physicians or other mechanical men that are able and do it orderly, and to be so fare from tying it to a place or hour, as that they should rejoice to have it sound in private houses, Ferry boats, Fairs and Markets, being done without civil disorder And good government must promote preaching all manner of ways. order and detraction from men of greater eminency, remembering the example of that godly Magistrate, Moses, who was so fare from forbidding Eldad and Medad to prophesy, (though joshua, a good man requested him) as that he also wished that all the Lords people could also Numb. 11. 29. prophesy. 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 shameful) they may then preach the Word in any place where the people are assembled of what kind 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 hear a message from God, and that there be one of judg. 3. 20. job. 33. 23. a thousand there so fitted, he may and ought there to declare his Word of exhortation, and it is lawful and good for any godly man to come and hear him. Act. 13. 15. The particular objections against hearing in the parish assemblies answered. NOw though these grounds and consequences do clearly 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 cavil against some appendices and leaves of the tree; then of solid and able men to undermine and wade into the root of things, therefore I will apply myself to go a little aside from the currant of the matter to answer their exceptions. The Preachers in the assemblies receive an unlawful office from Object. 12 the Prelates, and they which hear 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 down; 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 customs and rites of the Church, but no man can say this sin 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 general course and carriage he shows himself honest and conscionable, but we are in charity to esteem it an infirmity in him which the times sway him to, and no more, and we are to cover it in his other virtues, and love and respect him still for the good he hath, and not cast him off for some failings, lest we be served so ourselves. Indeed, if for every such error and failing we will rank them amongst those which hate to be reform, Psal. 50. 16. 17. we may then conclude apace, that they may not take God's covenant in their mouths. And yet were they such (as they are not) yet so long as their gifts remain they may be heard, as well as the Scribes and pharisees, and Mat. 23. 3. 4. 1 Cor. 3. 14. 15. the evil and corrupt teachers in Corinth; for though themselves sin by using the Name and Word of God, whilst they neither fear nor obey him, ye till God taketh away their gifts and faculty, 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 complete Preacher, as was Apollo, whether he have an office or no office, a good office or an evil office, Act. 18. 24. 25. An office no argument to prove or disprove a man's preaching. it is to no more purpose to bring in his office, to prove the lawfulness or unlawfulness of his preaching, than to allege against a man the unlawfulness of his marriage, to disprove his workmanship in his Trade, and as absurd it is for to inquire into the office of him that is to preach before we hear him, as to inquire into an Artificers marriage, before we will either acknowledge him for a workman, or employ him in any business. And when a man is to make any good and profitable speech, either in Law, physic, or divinity, he is like to prove the wiser man, that asketh what he saith rather than whence he is. Neither can any man be said to approve of their office, except he join with them in such things as appertain to their office, as doth their service and ceremonies, but preaching is an accidental thing, and no part of the office properly, but an ornament or appendix about Preaching accidental to the Priesthood in England. it, which may be wanting, and yet the Minister a full officer in the order of Priesthood, and though he never preach whilst he lives, yet the Law cannot tax him for not performing his office; and thus God hath even provided of purpose; that his own ordinance of praying, should not be bundled up in the bedroll of humane rites, but be refused of the bvilders, as a needless thing, that his own honour might be the more, when the power thereof is seen. But both Ministers and People here profess, that they preach by Object. 13 virtue of their office? They also profess, that all that will not join with them in their Answ. 1 service and Sacraments are Schismatics, but they may be deceived in both, for any thing I know, and if they will thus conclude still, that Learn wisdom by other men's absurdities. their Preachers preach by virtue of their offices, and err about it, I must not err 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 he is still a Preacher, and preacheth only by virtue of his gift. But they take a licence from the Bishops to preach, and therefore Object. 14 they are their messengers, and not Christ's? I answer, first, if the licence they take of the Bishops be only 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 licence the separation to assemble together, and use the Ordinances freely and without The Bishops licence 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 licenced it. Secondly, it is not meet that every one should hand over head go preach publicly, without some trial and approbation of some grave and learned men. Thirdly, If the licence enjoin them any unlawful thing, they ought not to do it, but if it either enjoin, or permit them to preach, they may out of doubt do it, notwithstanding the licence, or whatsoever else is in the licence enjoined. Fourthly, Admit it be their sin to take this licence, 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 lawful wife, which he had lawfully married before, though some oppressing tyrant should force him to take licence 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 licence of the Bishops, and that men for their safety therein should take licence from them for it? I suppose there is no man will say they must now cease to pray, or that it is unlawful, being godly men, for their wives and families to join with them; even so the Bishop's licence, not making it lawful in respect of God for a man of gifts to preach, but only 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 do also give licence to Physicians and Schoolmasters, yet I never heard of any that held, that the taking physic from one, or learning from the other, was any approbation or supportance to the Bishop's unlawful 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 enjoined by them. Other objections against hearing answered. BUt many of these Preachers are of evil life, and preach nothing SECT. 25. but verbal Sermons, fraught with ostentation and pomp of Object. 15 words, wherein there is neither power nor plainness? It must needs be confessed▪ that not one of twenty 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 fool rather than the wise man; and indeed, if a man have Humane learning maketh not a man a Preacher. not natural parts and graces of modesty and humility, whereby to overshadow and swallow up his humane learning, he rather seemeth vicious then virtuous in any thing he doth, and it is one of the evils of this age and that which drives many to Atheism▪ that all University Scholars that will but profess Divinity may step into pulpits as Apprentizes into Trades, though they have neither grace nor wisdom, nor any natural abilities, but having read over, and got by heart some Antiquities, partly Divine partly Philosophical, and partly fabulous; they can sometimes pour them out together, and so get a name of fine Scholars among the carnal multitude; but all these verbal discourses of such fine Scholars, being used year after year, Many preach, but do no good thereby. and joined with a carnal and dissolute life, serve for nothing but for ostentation and name, never converting or drawing any from their sins, but rather lulling them fast asleep in the cradle of security, wherein they are carried to hell, whilst neither themselves nor their blind watchmen are ware of the danger. Mat. 15. 14. But such stragglers and striplings I will not persuade any man to hear, especially since there are others who are no runners to this jerem. 14. 15, 16. jerem. 23. 21. work without their errand, who even in zeal of God, and in desire of the salvation of men, being endued with the gifts of Knowledge, Wisdom, Utterance, Gravity, 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 vain heart of man, and to drop into them, and draw them into the grace and fear of God, whose careful and effectual labours are not in vain, but they do daily wound and weaken the Luke 10. 18. Kingdom of Satan and Sin, and advance the Power and Sceptre 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 go up and down 1 Cor. 2. 15, 16. as men condemned with their halters about their necks; and such kind of Preachers only would I persuade to the hearing of, without respect to towns or parishes; but let civil order give place to spiritual Civil orders may not annihilatc God's Ordinances. necessity, and rather bear a civil mulct, then neglect a spiritual Ordinance. And the exception concerning the shallow and insufficiency of the other, maketh no more against them, than the trifling Prophets, who jerem. 23. 21. ran before they were sent, were a just objection against the Prophet jeremy, 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 hear 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 busy their heads about other high matters, before they have learned the doctrine of faith and repentance, and have reform their ways, were even just as if one Heb. 6. 1, 2. should give a man an oration in Latin to construe, which knew never a letter of the Book, and where such teaching is ordinarily used, you have a number that can spy out faults in others, but very few that are truly reform themselves. Secondly, Niether can it be expected of any Pastor or Preacher in this world or frail 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 formal state hath here so long prevailed (and that with such prosperity and applause) if even some of God's 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 custom to propound and maintain evil practices and unsound grounds, and to inveigh against the faithful servants of God, such are to be taken heed of, but such, whose drift and common course, is sound to interpret and apply the Word of God, beating down man's corruption and stablishing them in grace and holiness (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 trial of the faithfuls soundness, and 1 Cor. 11. 19 the 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 sound grounded in the truth and settled sincerely to love it, that so he may discern and resist errors, rather than once imagine he can live where none is taught. Fourthly Neither may we nourish in ourselves a persuasion 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, fear and humane frailty, which is more or less in us all, remembering, that they which make Gen. 42. 21. such evil constructions of other men's actions, are again afterwards paid home with like measure. Fifthly, Neither are we bound to reprove always every error and absurdity we hear, 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 reproof; 2 Cor. 2. 12. for if we cast admonitions abroad at all adventures, without considering these circumstances, we rather expose ourselves to scorn, and the Word of God to reproach and scorn, then do any good at all. But though it might be lawful to hear the Preachers in England, Object. 17 yet it is better to forbear 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 another's practice; as that he is drawn by his example, to imitate him, contrary to the judgement and persuasion of his own heart and conscience, but such offences (in this particular especially) do hardly any of the strict separation take, but 2 Cor. 8. 10. 11. the worst hurt it can do them, is but only to anger them. Secondly, Offences are always given, either in things evil, or things indifferent; but to preach and hear the Word of God, is Mat. 18. 7. 1 Cor. 8. 13. Preaching and Hearing the Word are no actions of indifferent nature. neither evil 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 vain, which fare be it from us to think. Thirdly, Admit it were indifferent (which cannot be) yet in giving offence in matters indifferent, we have respect only to the weak, of which there are thousands in the assemblies in England, which by our example in refusing to hear their Preachers, are often drawn so to refuse both them and their teaching, as that they have It is only the weak that take offence. even been left without all help means & to repent and believe the Gospel, for the souls of whom the strict separation have much no answer. But it were a great disparagement and shame in the separation, to plead weakness; and sure I am, they are strong enough to hold the conclusion in this and many other points, how weak soever they may prove in their grounds, or prosecuting and practice of the things they hold. Fourthly, Experience hath taught, that the most part of such as have lightly and contemptuously refused to hear the godly Preachers in England, have had little esteem of preaching amongst themselves, but have had more delight to busy themselves in trivial controversies to try their wits then to have their hearts wrought upon by sound 1 Tim. 1. 5. 6. and wholesome doctrine; the event of all hath been, that they have had no peace in themselves, nor brought no profit to others. But we see what cometh by giving way to hear 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 join in all their corruptions, and at last turn profane and lose 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 confess 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. fellowship, and so some of their members, out of a good affection, having heard some Sermons, and not been convinced of evil in it; have undergone their censure, and afterward walked alone▪ as desolate men, catching here and there a crumb where they could catch it till at length by persuasion of friends and weakness in themselves, they have been drawn into some practices apparently evil▪ whereas if they had been lovingly borne with in their suspected evil: 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 Gospel. Secondly, what if some have made it a pathway to serve their lusts? that is no argument against it; but only showeth the vanity and unstability of some men: when Absalon made sacrificing a cloak 2 Sam. 15. 8. 12. for his rebellion, was sacrificing any thing the more to be disliked in those days? Yea, what evil is there almost that goeth not with some pretence of good apparently? It showeth indeed the vanity, lightness Prov. 7. 14. and unstability of some men, who neither had distinct rules and grounds to go by, nor were conscionable, nor careful to attend on God for his direction; but as they ran lightly to separation upon some humour or discontented motion, so again they left it as wantonly, Ephes. 4. 14. when a new toy took them in the head again. Thirdly, And indeed, even this very thing should make the Churches of the separation look better about them, and take heed of drawing young heads and unstable wits with less honesty to them; for the truth is, they so dote upon separation, as that if a man have it, The Br. make an Idol of seParation▪ though he have all other points and parts of Religion to learn and seek, yet he may even for it only be admired and advanced amongst them; but if he be not wholly separated, but will retain some love and respect to some persons and things in the Parish assemblies, had he all the holiness and Religion that else possibly he could have, yet he must never be admitted amongst them, but held out as an Idolater, and one under the power of darkness, and of Satan's kingdom. And though for this their unreasonable dotage they have been beaten sore with their own rods, when they that came to them with censorious mouths, against all practices in the Parish assemblies, have within a They have been beaten with their own rod. few years 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 general work of God's grace in them, yet all in vain, for they will not hear not regard, charm the Charmer never so wisely. Psal. 58. 4, 5. Fourthly, their going to the holy Supper in the assemblies, showeth 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 hear a good speech; since the thing is plain, that those that keep 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 than the patience to hear, there can be no just scruple, though amongst a hundred, there are not two that have any sign of grace or holiness. Fifthly, At a word, as jacobs' Posterity might lawfully enjoy that blessing which their father got of Isaac, by lying and deceit, and as a Gen. 27. 19 20. poor 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 do some evil 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 do, being at any time severed from the evil and their preaching from their Traditions they may then be heard, and reverently respected, and the Lord in his merry pardon their evil, and heal them, whose hearts are upright 2 Chron. 30. 18, 19, 20. with him, though many failings have been in their courses. They that go about to justify 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 persuade The office of the Ministry in England is not ●ight. men to hear them, is to defend and justify their Calling and Office of Ministry to be of divine institution. And to prove it, some descend to their parents which set them to school, others to their aptness and willingness to learn, and to their choice in the Universities for their reading and studies, and desire to preach etc. in all which I know the providence of God worketh but all this serveth but for the ability and fitness, and is not essential to the external 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 Ministry from Adam in Paradise, lineally to reach to this day, others come lower and fetch They that plead for succession cannot satisfy the conscience. the pedigree from Christ and his Apostles, and will have those holy functions to leap over all the Pope's heads and be borne up with both their shoulders for a thousand years and upward, till in the days of Queen Elizabeth, a piece thereof fell to the Archbishop of Canterbury, from which windfall bough all those thousands of spiritual functions now in England have sprouted and spread themselves, until it is become a Protestant Ministry, and defies those many fathers from whom their branches took life, and will now be of themselves, and contest with See D. Masons Book of consec. the Pope, from whose chair their authority is derived. Others more ashamed of that old dunghill of Romanists, will go but to Luther for their pedigree, whom they fancy to be some new Apostle, and so might create a new Ministry; but as neither the soundness of Luther's doctrine, nor the temperature of his affections, Succession from Luther a fiction. was Apostolic; so he neither did nor might create any universal Ministry, whose Diocese could reach into this Island, 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 nearer to Christ's 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 parcel of the Ministers office. so they do nothing at all therein, but are as mere 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, do 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 mortal man dare neglect that calling of the Lord? At a word, when men shall scruple at hearing their Sermons, and they can satisfy them no other way, but by alleging their office and function, which neither is agreeable to Scripture, nor to itself, but hanged together by vain suppositions, and popish assertions, which serve ten times more to stain and blame it, then to justify it; what can they look 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 Anabaptism, or else to worse matters? But when this law and lawless 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 shows 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 only 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 lineal successor of Peter and Paul which cometh nearest to them in gifts, graces and holiness; And what in this world can be more absurd, than to make every popish Priest and idle Dunce, (which hath got only an up start ordination of some antiquity) 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 justify all their ministrations; even all these blind Priests and verbal 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 means whereof they need no other persecutors than themselves; for their own 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 havoc as they make amongst themselves, I mean not in regard of civil punishments, for that power they have not The separation eat up themselves. any where, and if they had, and should have such spirits in their civil judgements, as they have in their spiritual censures, the one half of them had need to become hangmen, but it is only in regard of their extreme worrying one another, for every difficult question and controversal practice, in solemn 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 truly say of them, that no society under any persecution (war excepted) did ever decrease and ruinated as they do. And as the professors in England are justly taxed for living in confusion, without a society of faithful Christians in a Church estate, and without the order and discipline, etc. 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 own shame and ruin, and to the dishonour of Christ, the peaceable Lawgiver of his Church. And although for the ancient of them, who now live (as also the first English Anabaptists, who harp 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. minds, or moderate their affections, since no counsel, warning, or experience can teach them any thing, but still bitterness is in their hearts, and violence is in their tongues; and they will rather quarrel 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 breaks, divides and rends them asunder daily, notwithstanding all other truths and appearance of zeal which is amongst them. It is held and practised amongst them for a maxim, That they A dangerous opinion. must suffer no evil, in any man, nor no appearance of evil; but every one that is of them must jump with them in judgement and practice, and he must not go a foot before them, nor come one inch behind This rule they ordinarily follow, but not always. them, but must in all things say as they say, and do as they do, and if he swarve from them in any thing which they think to be truth, they will solemnly admonish him, and if he will not repent, they will forthwith excommunicate him, be the evil never so small and doubtful, and whatsoever other graces or holiness be in the person, or whatsoever bands betwixt him and them either in grace or nature, the unreasonableness whereof I will reprove by these reasons following. There are some sins 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? Bear ye one another's burden, Love covereth a multitude of sins, forsake not the fellowship, but exhort one another daily; Why rather suffer ye 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 evil in him not reform. If no evils in the Church may be borne, then why did not Paul write to the Church of Corinth, to cast out more offenders than 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 devils others that schismed in their love feasts, and inordinate cleaving to their Sectory teachers, despising Paul, yea, and some whose emulations, contentions and wantonness, was not repent of in a long time; and yet he giveth no order 2 Cor. 12. 20. 21. for the excommunicating any more than he which had committed a sin. which the very light of nature condemneth. If no sins 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 feebleness of Math. 18. 1●. 18. 19 1 Cor. 6. 7. 1 john. 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 john useth, which signifieth a scandal; for both Christ in the rule, and Paul in his direction for practice, speak of such evils as are notorious and scandalous. Secondly, David is never taxed for scandal in all the infirmities he shown at Nob, Gath, and in the matters of loab, ziha, Mephibosheth and others. but only in the matters of adultery and murder, with Bat●sheba and V●iah, he is said to scandal, or lay a stumbling block. 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 again, The righteous falleth seven times a day, and riseth again; and that of james, In Psal. 19 12. Psal. 143. 2. jam. 3. 1. 2. many things we sinne all, etc. We may not think that the Prophets and Apostles were either ignorant of gross evils. or fell seven times ● day into them but that they had their continual failings in inferior and doubtful 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 thorough search of ourselves; for if they pronounced such a sentence upon themselves, much more may we if we look well to it; and what mad men are we to quarrel and strive with our neighbours and brethren for their infirmities when we have such in ourselves, for gross 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, than no two men in this world could walk 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 remiss and Some things amiss in the best men. cold in family duties of instruction, prayer, etc. Another too sluggish in hearing, Sacraments and other public exercises; one man is too full of worldly cares, another is too careless in his worldly affairs; one man even kills himself with hard labour: another spoils himself with too much idleness; one man is too talkative and busy, another is too mute and silent. At a word, in all men there is to be seen some partiality, some pride, some conceitedness, some self-love, some folly, some ignorance, some error and unsoundness, some anger and impatience, all which are evils, and will more or less appear in men, whilst they live, notwithstanding all admonitions ad censures that can be passed 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 persuading them, but not provoking, biting or censuring them, but freely forgiving them, as God for Christ's 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 persuaded that other men do cover their failings in love, will as lovingly cover No perfection in this life. other men's again, seeing it is worse than beastlike, not to give love for love; indeed, one man hath a more prying and piercing eye to see into his neighbour's faults, than his neighbour hath to see into his, and so he is apt to please himself, as if he were not as other men are, but he whose infirmities are most of all ripped up and raked into, is 1 Tim. 5. ●4. Luke 1 & 11. 14. 1 Tim. 1. 10. 15. oftentimes rather justified before God, than the other, to whom nothing is spoken; and indeed, he which truly examineth and searcheth into himself, cannot possibly be void of charity towards others. What kind of sins and sinners they be that may be borne in the Church. THat some sins than 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 certain, but to set down every particular sin which is to be borne, and every particular for which men must be abandoned without repentance, were impossible, and mere trifling; for when we oppose godly men, and wicked men, we do not mean that they only are godly which never do A godly and an ungodly man described. nothing but what is godly; nor they only wicked, which never do aught but wickedness; for there is no man so good, but that he sometimes falleth into some evil, nor none so wicked, but he sometimes stumbleth upon some good. It is indeed the common and customary course in practising gross evil, and refusing to do good, that proveth a man to be wicked, and the frequent performance of good duties and ordinary abstinence from evils, that shows a man to be Godliness and wickedness are two several trades. godly; for as one saith, evil men can do good by accident, and good men by accident fall into evil, but the common trade of a godly man is to do good, and of a wicked man to do evil. Indeed, such sins as under the Law were death, as Incest, Adultery, Blasphemy, etc. 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 express terms 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 gross 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 pluck 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 busy with it, sharp instruments must be skilfully and warily handled; and though Christ have promised to bind in Heaven, such as his Church bindeth on earth, yet this promise must be restrained only to such cases as wherein the censure Mat. 18. 18. 19 is deserved, for else the Church rather binds over itself to the wrath of God for wronging his servants, and abusing his ordinances, and taking his name in vain, then commits the person either to Excommunication must be used warily. Satan or God's 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 zeal, and restrain our passions, and not think to make Christ follow us, but we Luke 6. 36. must follow him, and be merciful as he is merciful. And as in civil judgements, death is never inflicted justly, but for some gross and heinous crimes; so in the spiritual 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 administered upon any, but for such heinous evils, which being persisted in, do bar a man for ever out of God's Kingdom. Indeed, some peremptory and presumptuous men have got such a habit of bitterness, that they think their speech is of no force, except job 11. 2. 6. Peremptory censurers dangerous members. they fling the fire brands of h●ll at every one whom they deal against, though the matter be small, and sometimes also doubtful and disputable, and it is well such kind of men keep not the keys of heaven gate for if they did, none but themselves should come there; and if also they had civil power, I know not what havoc they would make amongst some men that are better than themselves. Many of the separation complain (as they may) of oppression by civil power; and wrong by penal statutes and commissioners sentences excommunication more evil than civil 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 with bloody and bodily cruelty, which spare not to rack tear, and turmoil the souls 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, we must always bear 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 clear and certain, Rev. 1. 13. 14▪ 15, 16. 20. the other probable and doubtful. In the things which the Scripture itself clearly determineth, we may boldly proceed to profess and practise accordingly; but where there is but a bare probability in the Scripture, we must be wary what we do, for a hundred probabilities do not conclude a certainty: neither is it sufficient that we have some rever●n● men's glosses and No Expositor sound but the Holy Ghost. guesses to go 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 plain words, or ordinary examples, we are as fare off from the matter as before, and do rather bundle up more ignorance with our ancients in taking things from their mouths and pens than bring any honour either to the truth or them. And for a man to use either wit or learning, to make the Scripture seem to speak that which it doth not indeed speak, is rather a vanity than a virtue, and how much was Christ offended for Peter's snatching at a doubtful word; as also what a fearful sin did those witnesses run into that came against Christ, by wresting an ambiguous john 21. 22. 23. Mat. 26. 61. phrase to their own advantage? In things therefore probable and doubtful, it better becomes us to seem ignorant, then to grow presumptuous, and rather conclude against ourselves, 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 we must be sparing and modest in determining such points, as wherein the Scripture is doubtful, so we must be much more sparing in using any violent or cruel words or practices against men in matters doubtful, yea, though in thy apprehension it be clear in the letter of the Scriptures, yet if thorough custom and ignorance of our times, it be grown 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 thyself in conscience of God yet must use no violent words or practice whereby to force all others to do like thee. And so▪ if thy neighbour or thy brother, hold or practise any thing which thou judgest amiss, except thou have an express 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 Logical 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 trivial question whilst better things pass by them, or are stolen and lost out of their minds; Besides, except the reasons brought against an opinion be clear and strongly backed by evidence Subtle disputes more dangerous than 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 established, either by outward violence or subtle disputes, but if a certain and express word cannot be brought, to put to silence a man's contradictory opinion the only way is to let him alone, and to go on lovingly and brotherly with him in the fellowship of his other graces, till God reveal further, putting Phillip 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 heartburning, to the weakening of your comfort with God, and the hindering of your favour and respect with men. The Conclusion and Sum of all. NOw although I have written much, and that with all plainness SECT. 32. that I can, yet I live amidst so many sleepers and drowsy Christians, that me thinketh, I hear some starting up about Ben. Sirach. cap. 22. 20. mine ears, and ask me what i● is I have said, and what I would have, and therefore I will sum up all my aim in a word. First, I find 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. john 17. 14. 16. Act. ●. 44. 4●. 47 2 Cor. 6. 16. 17. Col. 2. 8. 23 john. 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 spiritual fellowship, apart from the vain world, and wicked therein a bandoning all man's inventions, worshipping God only by his Word and Graces, choosing their own 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 God's 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 policy of the times will allow no such things, but compels as well the uncircumcised Philistines, and the black mouthed Ethiopian, 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, than ever the infallible writings of Christ or his Apostles mentioned: Therefore I have exhorted all that fear God to resolve to suffer with patience and courage all such oppressions and persecutions, as for their abstinence from the aforesaid evils, 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 meek and gentle Lambs to go with Christ to the Cross, and with the Apostles to the prison, even with gentle entreaties, 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 main hindrance hereof, therefore I have proposed certain ways 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 reunite together, and converse sweetly in one Church, as the Lord hath prepared for them one heaven. Fourthly, And because the vain heart of man is subject to be lifted up with its own conceits and persuasions, 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 showed, 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 entering into any tedious and doubtful controversies, to disturb and provoke one another, much less abuse, revile and abandon one another, 1 Cor. 14. 36. remembering 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 he that keeps job 12. 3. 1 Sam. 1. 13. 14. 1 Cor. 13. 1. 2. silence, however the largest knowledge must have the largest love, lest whilst we think to teach, we do nothing but devour and make havoc. FINIS.