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 special Ornaments or privileges thereof, but he that will make a true and proper definition of anything, 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 anymore the same.

The Church is often compared to a house, yea, called God's 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, then 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 it self 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 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 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 [ 1] there must be two or three at least, and not above such a number, as may ordinarily meet together, and these must be externally holy, that is, such as by their faith and conversation appear unto men to be [ 2] 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 examine any further, but ought 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, [ 3] and that not by compulsion or accident, but voluntarily covenant and 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 stragler, and convince the opposite.

I say (intending to perform the whole will of God) for they [ 4] may at the first be ignorant of many things appertaining to the service 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 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) no other exercise but Prayer, and yet afterward there was a very complete and famous Church of 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, 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 then circumcision did the Shechemites, but so often as they take up the name of God, and perform any religious service unto him, whilst they hate to be reformed, so often they are guilty of usurpation 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.

They therefore are much mistaken, who describe and mark out the Church by the Ordinances; for as circumcision availed not the Shechemites, nor the Ark of God the Philistines, even so the most glorious Ordinances of God being used by such as are not his children, are as a Parable in the mouth of a fool, and so far they are from making wicked men God's Church, as that the more they use them before they 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; for it was preached amongst Baals Prophets, and amongst the Athenians, Ninevites, Babylonians, &c. 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 confirm something which before was. A Spanish Frier with a scoupe baptized a thousand silly Indians at one time, which were drawn together by a stratagem, were these now anything the more God's Church; and if he should have given them the other Sacrament also, had it availed anything the more, or if instead of this Frier 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, then 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 to God's spiritual Ordinances, and such only may, and must use them, so far 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, 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 grace they have received, without hiding their talent, that so all may learn and receive comfort.

And because all good men have not one and the same gift, therefore everyone 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.

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 in prayer, others are sweet in singing, some are apt to move profitable questions, others prompt in answering them, some can dispute very profitably, others can receive much help by disputation, &c.

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 they had the greatest fluencie 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 hide their talent, because it is not of the same measure with others; since he which had but one talent was required to traffic as well as he that had five, and all the servants are commanded to watch as well (though not so much) as the Porter.

This visible Church of Saints stand bound and tied each to other, [ 2] 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 out amongst them into any enormous or scandalous practice.

For as in cities and corporations, each member carefully observeth whether his neighbor observe the rules of the Charter whereunto he 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 he will not repent of it, then 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 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, then 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.

Provided still, that all these proceedings be in love, lenity and compassion, and that no man be brought to the Church, much less censured; for infirmities and failing in judgment, or for matters in our times doubtful and controversial, 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 [ 3] 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 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 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 brethren may assist and help their neighbors, so far as they can; or rather by some principal man amongst 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 then the Lord Major of London may go and execute justice in the City of York, of which more hereafter.

And although in the Common-wealth, a Lordly and Imperious 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 are constantly to labor 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 comliness 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, [ 4] both on the Lord's Day, and other times of the Churches meetings, 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 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 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 the Church by any fore-stallings, repressings, insultings, or preventions, but contenting themselves with meek and grave counsel to go before the rest in their proceedings; 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 honor 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 honor and order of God is observed, no man can truly receive any damage.

And as the visible Church must continue their assembling and [ 5] communicating together in all actions for the soul, so the duties of love, and their communion in temporal things for the body may in no wise be neglected, whilst this frail life lasteth, which communion in giving and receiving, though it be no religious action in it self, 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 severd 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 to choose and appoint to this business, and to whom they must commit their money and treasure, and to whose wisdom and faithfulness they must refer the distribution and disposing of those temporal things.

And in this contribution the Saints whom God hath blessed with any portion of this worlds 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 the wants of their poor brethren, without any murmuring or discontent, remembering, that the life of a Christian is more precious then anything else in this world.

This distribution of the Churches benevolence, must be to the Elders that toil in the Word and Doctrine, as also to the poor, aged, 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 cause) that the Church hath piety, but no pity.

Neither is the widows office to be forgotten as a needless thing, [ 6] but if it fall out that amongst the Church there be found some aged 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, or tenders of the sick, and to allow them such relief and maintenance, as is needful and fit, knowing that in sickness there is required much labor 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 affection, in a sweet and heavenly sympathy, holding out in adversity 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, 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 then a company of converted people gathered out of Nations, [ 1] 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 judgment to them; but this is rather to scatter then to gather with Christ, and is more like the Papists pomp, then the Apostles plainness; and although God did once choose a whole nation, which first were in the loins and family of Abraham, yet that nation being broken off from God, no nation can now succeed them, nor can challenge that right to be God's people, otherwise then 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 strait, if so many can walk in it at conce.

And if any shall think otherwise, let them show when the general [ 2] body of this Land (which are counted the Church of England) was better then 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 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, [ 3] we shall find them of the same stamp with the nation, though no doubt some of them which have long enjoyed powerful preaching, are much more reformed then 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, wantons, Atheists, and even as their own Prophets have truly complained of them: and as he that travelleth amongst them 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 God's people, and Church, his own heart shall give him the lie neither availeth it to say, they are baptized and profess the true Religion; for if they have all the Baptismes and Ordinances that ever were or are, and professed never so much truth in words, yet whilst they 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 far better case then 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 whose tutorship they are notable Scholars. Thirdly, if anything 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 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 then 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 multitude should be good because of the presence of some few good men is no more like then that Joram and his complices were justified, by the presence of Elisha and Jehoshaphat.

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 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 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 everywhere in this world, and as the Lord by outward manifestation differenceth his chosen ones from the world, and them within from them without: so must we everywhere put difference betwixt the righteous and the wicked, and beware of saying to the wicked, thou art righteous, or giving holy things to dogs, or partaking with them, or joining to them in their devouring pearls, or afford them our fellowship, when they usurp 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 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 [ 1] Devil; and for this end it is very necessary that the preaching of the 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 far I 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 [ 2] any ease be administered to them or their seed, neither are they to be admi •• ed as members into the Church & fellowship of the Saints, nor 〈…〉 to • each anything 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 •• ophaning of the Sacraments. But if by 〈…〉 his strength they have gotten a custom 〈…〉 sacred ••• inances and b • es 〈…〉 to their customs, nor have ought 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 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 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 lying signs and deceiveable 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 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 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 ami • y, 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 and heard amongst the worst miscreants that are, but when we go to sit with Christ at his Table, let us know (as far 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: [ 3] 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 downeright unbeliever • still▪ Secondly, what have they to do to censure others, when they are as ill themselves? May one adulterer or drunkard or swearer, cast a stone at another, when he is as bad himself as the worst? Thirdly, if they should so do were it anymore then a mockery: as if the thieves at God's hill should hold a session to hang the cut-purses, which were an only way to make sin to be counted a trifle, and a jest, rather then 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 honor.

Fourthly, seeing excommunication is for the destruction of the flesh (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 and carnal multitudes in the parish assemblies, in all such [ 1] 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 Jehoshaphat, when Elisha in his presence protested against Joram, as against one between whom and God, he 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, &c. So when we tax here the multitude of carnal people, and protest against them that they are not God's 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 ought to withdraw themselves from that society 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 the presence of faithful Christians 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 practicing 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 practicing no otherwise than every Christian soul in heart desireth? we would begin our heavenly harmony here & our delight should be only in the Saints▪ and it is custom, 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 though times favor 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 judgment shall be brightest, and who hath gone the rightest course.

We labor to justify the righteous, and condemn the ungodly, [ 2] and would not have the honorable name of Christians or godly men, given to swearers, liars, drunkards, oppressors, slanderers, &c. but would have them know, that as they live and delight in sin, and hate to be reformed; so no comfort, no privilege nor favor belongs 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, 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 favor till they repent, but only the Law, thereatnings, judgments, 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 favor before they turn from their sins; for if the 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 [ 3] privileges above the godly, what are then the privileges of the Saints? 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 of God's dear children weep and mourn in secret before the Lord, and are fain 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 Savior, 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 the favor of God to themselves, then they are driven presently into [ 1] 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? 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 baptized, nor themselves accepted as the Lord's guests, but are excluded from all such things as may encourage and comfort them, being, as it were, bound hand and foot, and may hear of nothing but of the Law, judgment 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; 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 Lord's secrets, 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 favors and frowns, and the height of all my comfort is, but to have my cattle, my corn, my trade and my wealth increase; or if these fail, to cheer up my heart with a cup of strong liquor, or to hear or see some Tragedie 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 have their hearts moved much with any such transitory things.

Now surely these men have found some extraordinary matter to rest [ 2] and stay themselves in and if I were reformed, & 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 fellows ••• 〈…〉 embrace me and honor me as the Disciples 〈…〉 I must even 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 forever 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 have sought against the light of reason and conscience, till they are past feeling they will hereat the more discover themselves, and foam out 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 [ 3] with the seals and pledges of God's favor, and invested into the full 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 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, baptized, and brought up in a Christian common-wealth and Church, and eat the 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 their presumption, they have not stroke one true stroke at sin, nor begun the work of mortification, nor crauled one foot from their corruptioins, 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 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 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 [ 1] Church, thinking, that if they were away, all would be well, wherein 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, &c. 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 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 Lots counsel was among the Sodomites; so that the Prelates government is the best that can be for such a tumultuous and unbroken multitude.

Others there are, that would fain cry down the Ceremonies; as [ 2] Cap, Surplice, Cross, kneeling, &c. 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 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 then I, they should keep them still, and be half Protestants half Papists, which is just neither▪ until they had reformed 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 far enough from such vain assemblies or vain ordinances.

Others there are, who think, that if every Parish might choose [ 3] their own Minister, all would go well, but these are but vain suppositions without ground; For, first, if the Parishes had that liberty 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 loose 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 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; [ 4] 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 wives Churched; others will not kneel at the Sacrament, &c. 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 Goard, but the death of a thousand people never grieved him: or like little children which leave open the doors, that thieves may come in, and then cover them under the bed clothes. 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 carcass, ready to drop in pieces, would yet send for some furbushing Surgeon to take off the warts, and help the wrincles of his face; can any such thing make an evil tree an evil man, or an evil multitude good? If all human inventions were taken from them, and all God's pure Ordinances executed among them, were they anything 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 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 [ 1] [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 stablished 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 worser) 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 Ordinances in the Church are properly to build up, and keep men in the faith and obedience of the Gospel, rather then 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, 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.

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 thread-bare 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 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 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 then may barely pleasure themselves?

And as God saw it not good for man in innocence to be alone, and [ 2] therefore sanctified marriage for his mutual help, so as he hath gathered Saints out of the world by here and there a man, he hath also sanctified fellowships, and Churches, which must neither be despised 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 it to the most pleasant dew and sweet ointment, the one ravishing 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 sacred Ordinances, and how fruitful and profitable such courses are, hath in part been shown 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 Gospel, yea, and so full it is of sweet and sound comfort that it even ravisheth the Angels, and is indeed next to heaven it self, if things be carried with holiness, wisdom and love.

For in such a Church all the gifts and graces of the spirit are freely [ 3] shown forth without restraint, there the Word of God is not bound in by policy, tradition, custom, &c. 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 shown; if you have a word of wisdom or exhortation, there you may utter it. If you would learn anything, 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 stumble or fall, either by error of judgment, or failing in conversation? why, they will help both to raise and hold you up; have you need of some, gentle rebukes, as a balm to your soul; or of some sharp and severe threatenings 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 Solomon's wisdom, It was not told me the half; nor it cannot be expressed 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 then we are of spiritual grace and soundness, we would rather choose to endure afflictions and death, in such a society, 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 many shall go so far, as to preach Christ, and do many great works in his Name, and yet shall be shut out of the Kingdom, what 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 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 did upon Abanah, and Parphar; but if they had tasted the pleasant streams that flow from this Sanctuary, they would rather be door-keepers therein then dwell in the tents of the ungodly.

Yea and we see daily, that even the corruptions and frailties of men [ 4] 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 spake to such and such, but it belongeth not to us, like David, who was in a 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 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 swerving 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 shown) that if it be possible the offender may be recovered and saved, and if 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 backsliding of many Christians, even crieth out for this help; many professors of Religion are often drawn [ 5] 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 many of their parish members to uphold and favor them, and what means use the Christian professors to recover such? do they anymore then 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 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, Belgium, Helvetia, &c. 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 far 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 far from condemning them, and are far nearer them in our practice, then the parish assemblies are.

And if yet by reason of their great popularitie 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 judgment they baptize 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 then 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 judgment, 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 forbid) 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, &c. 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 human authority and compulsion, and that it is one with the world, and that there is not in it all the means to stablish, 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 neighbors and country-men, 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 color, 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 [ 2] 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 same love in the fellowship of the Gospel and communion of grace.

Neither doth the Scripture provide for any other kind or measure [ 3] 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 [ 4] reason, that we must forbear these and these practices which God requireth, because the Magistrates are Christians, and forbid 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 that said God is to be obeyed rather then man; and if we should be forbidden to pray or to preach, or to love brotherly fellowship, &c. yet these things must still be done in the most ample manner we can.

Fifthly, neither is it any disloyalty to Princes and Governors at [ 5] 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 Flea-bites, to his which can cast both body and soul into hell.

Sixthly, and in the things wherein we must differ, we endeavor [ 6] to carry them peaceably, so far 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 far 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 fulfill our 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 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 must have an eye to the godly Governors to see what they command, and see that they practice it, without imposing, infusing or practicing otherwise in anything then 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 [ 1] 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 [ 2] only Prophet that ever was, except Christ, and he had his familiar talk with God, for all matters about the Tabernacle, and was by him 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 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 counseled [ 3] by the Prophets & Priests, both for their failings in their conversation, and for their establishing the worship of God, as we may see in David, Asa, Jehoshaphat, Joash, Josiah, and the rest, yea, and all the writings of Isaiah, Jeremiah, Ezekiel, and the rest, are so many sermons of direction and advice to the Kings of Israel and Judah: Now, if these godly Kings did thus, who can think that any now can be privileged so far as to be sole Law-givers 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 [ 4] 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 [ 5] 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, and is become our everlasting Priest and Prophet forever, 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 [ 6] 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 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, Asa, Hezekiah and Josiah, &c. who restored Religion, repaired the [Object. 5] Temple, and brought in the Law and the Ordinances without 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, &c.

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 [ 2] 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 Passover, and brought their oblations, though the Princes had forbid it, since these Statutes were 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 [ 3] 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 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 stablish 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 raised no forces nor pitched no fields to compel Nations and [ 1] Countries to be of his Church, but sent out his Ambassadors and Messengers unarmed in any carnal weapons, to pass thorough Kingdoms and Countries, with intreatings 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 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.

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 National Church, &c.

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 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 bundell, 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 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 [ 1] now David should have compelled the Edomites or the Ammonites, or the Philistines 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 [ 2] house of Aaron; whether the people might have brought their offerings to them or not?

Thirdly, if other matters then Moses Law had ordinarily been [ 3] 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 instead of [ 4] restitution, burning instead of whipping, and cutting off the head in 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, [ 1] profane and insulting Edomites, mocking and deriding Amonites:

Secondly, our Priests are made by an invented form▪ and must [ 2] hang upon the universal race, and not by the lineal succession of grace, and therefore election of the people.

Thirdly, and we have other teaching and service than the Word [ 3] and Spirit of Christ, viz. by Hom. Canons Apocrypha prayers &c.

Fourthly, and instead of a Christian conviction and censure of [ 4] 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 then according to the offense; 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 patcherie, 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 then Moses, without regarding what any Prince or Potentate doth to the contrary.

Fifthly, Indeed whatsoever abuse or neglect there had been of the [ 5] 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 Kings 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 everywhere, and that God is no 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 Uzziah, being a godly King, was not only withstood, [ 6] when he would have burned Incense, but even thrust out of the Temple when once he became a Leper. And since sin was typed out by Leprousie, and is so much more material then it, as a substance is of more value then 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 naught on whom the Leprousie of all viciousness cleareth and showeth it self in the behavior, 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 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 Prophets 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 commandment had been forth.

Secondly, The building of the Temple was a matter of great charge [ 2] and labor, and required such materials to do it, as they being poor 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 [ 3] heathen Kings, and must not without a special dispensation from God, (as was that of robbing the Egyptians) have left their Masters 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 [ 4] furtherers, in the service of the Lord, turning their love into hatred, 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 far fetched type, to be so blindly [ 5] 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 Apostles and servants of Christ, when they went to and fro preaching the Gospel, and stablishing Churches in Samaria, Phenice, Antiochia, Corinth, Galatia, Crete, and the rest, ever so much as ask leave of any of the heathen Governors to publish and stablish the Gospel there?

Sixthly, And if the allarme of the Gospel must first be sounded [ 6] in Princes Courts, and that the Kingdom of Heaven must come with such observations, we may sometimes wait long enough, since the Gospel, the subject wherereof is salvation, by a poor abject Carpenter, 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 far 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 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, &c.

I answer, Do not thousands die in their beds of Fevers, Fluxes, [Answ. 1] Surfeits, &c. And can a man give his life for a better thing then for the honor 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? 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 human traditions upheld with strong hand.

Secondly, who seeth not that for want of resisting unto blood, all assays [ 2] and beginnings, which men have made, have come to little, 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 as soon 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 then 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, or some equivocating Protestation must be framed and shown 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 events would have followed, and besides their precious & honorable 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 lifeless amongst their neighbors, 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 plenty, nor fear the taking of too much thought for the flesh, neither will they ever have the time come for judgment to begin 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 feather-beds; and the 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 [ 2] 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, 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 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, and so enter into glory? and was his whole life here any other then 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? and are not all his promises made with the condition of the cross? Did not Paul desire to have fellowship with Christ in his 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 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 too eagerly desire to make a fair show in the flesh, and measure God's favor too much by temporal blessings; and we think, because we build us fair houses, and make us costly apparel, and eat our meat merrily, and lie and turn upon our feather-beds, 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 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 which David had, we would not dwell in our seeled houses, nor give ourselves to sleep and slumber, and see the house of the Lord lie waste, and the stones thus scattered amongst the rubbish, which 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 into an holy Temple in the Lord; And this holy Temple lieth yet wast, and the stones hid in the dust and dung of the earth; And although 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 his repast with his beloved at noon. And yet here's all asleep; and taking care for their wives, children, cattle, farms and merchandize▪ &c. and they cannot come to this Supper of the Lord, to which they are invited, for fear of losing some worldly toys and trifles.

Some will not trust their own judgments, others will not control their betters; some are right in judgment▪ but are too cold and drowsy to come to action: others are fearful and timorous, some run lightly and foolishly without their errant, others are so wise, that they can do nothing. And thus by all and all, there is not that done that should be: many labor to hew, 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 then a thousand elsewhere; 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 set? will not death as well find us in our beds, as in the Iaole, or at Tiburne?

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 our lovers, and our enemies our friends, when our righteousness is brought forth as the light, and the judgment as the bright shining noon, 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 honoring us with gray hairs, as a Crown of glory, being found in the way of righteousness, notwithstanding all the oppositions of the times 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 the very endeavoring 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 honor God with our bloods; let us do it 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 Gospels sake; for else in looking after heaven, we do like the sluggard which lusteth, but hath naught; and as children which gape for all their parents wealth, but will take no 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 part with one dram of ease, pleasure or profit for the furtherance of his Gospel? And how can we be said to honor him that will rather cease 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 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 ones 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? Did not reforming Joash, cause zealous zachariah to be stoned? Did not Joseph's fellow Patriarchs sell him into Egypt? Did not Job's 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 Manasseh eateth Ephraim, and Ephraim Manasseh, and therefore it is no strange thing, to see one 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 [ 2] another, then is now, and no opposition or contrary opinion can be endured, but there must be a uniformity, even to the ty • hing of 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 then 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, &c. and if any one of his allegations look towards any of these Sects (as it were marvel if some should not) then 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 Cutlers shop that must cut the throat of those errors, ad bring this Irregular fellow to a non plus, and the next news he hears there is a pursevant 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 Carkasse fall in the dust, or be drawn upon a hurdle to Tiburne.

And thus hath many a worthy Christian been served, and brought 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 [ 3] and zealous Preachers was such as that for favoring of them, himself was suspended from his Bishopric before his death; yet even in the midst of this his large love and lenity, by the instigation, and forestallings of some Parasites & idle bellied Priests; he put to silence, one of the most famous & worthiest Preachers that ever was in that Dioces.

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 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 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 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 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 mistakings, they are fitter to Lord it over their brethren, then bearing their burden to serve them in Love, and can with more ease set themselves to butcher one another, then to inform, cherrish and comfort one another, and until this spirit is abated, and this inordinate zeal quenched, we must look 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 [ 4] 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 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 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 amongst themselves is strange and wonderful, and showeth the greatness of Satan's malice, the strength of man's corruption, and the marvelous 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 more then in others, but they often run into many scandalous evils and are full of jars, emulations and contentions; so that [Object. 9] for ought I see, a man were as good keep where he is, as go to them, 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, then he ever did when he was 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 danger neither is our enemy idle, or slothful, to take his opportunities, from our estates, occasions and condition, but followeth us, to the gates of heaven, that he may either get us, or cause us to scandalize, by which means he may get some others.

When therefore we speak of such glorious things in the Church, [ 2] 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, 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 offenses, and to purge out such as grow willfully 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 color object against the Protestants, that they [ 3] are evil livers, and given to wanton lusts, being full of swearing, whoring, drunkenness, theft, &c. 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 men be culled out, yet some hypocrites will lurk amongst them, though they be never so poor and contemptible; as Judas did adhere 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 most forward of all to separate themselves from others; and therefore how [ 2] 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 [ 3] of the praise of men which they desired they are in a better way to come to Repentance, then in living amongst a company as ill as themselves, where their visard 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 [ 4] 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 [ 5] disparagement; yet I freely confess and with great comfort acknowledge, that there are many in the parishes in England which are of a very godly life and conversation; and some that go as far 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, [ 6] 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 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 [ 7] souls and bodies into an holy Temple, whilst Sanballat and Tobiah have been building there, whose separation hath rather been from grace than from corruption; and these creeping in under a show of 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 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 [ 8] 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, except it were to dig each others grave, yet was their general aim 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; errors in actions are best found out, when they are really discovered: and if you have seen these men's failings you owe 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 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 rigid Separationo verrun their course in their first onset.

NOw, that I may not be unjust nor partial, I must turn myself to the other side, to the strict separation, who are even as much beyond the mark, by their over-strained grounds and strait affections, as the Professors in England, are short, by their timorous formality; so as if the one would come a little forward, and the other step back, 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 [ 1] 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 or sincerity which the persons have; but how unjust their accusations of the godly people in the assemblies are, is evidently shown 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, [ 2] which, as Solomon saith maketh a wise man mad; did harshly and hastily tumble up all things together esteeming the fruits and effects 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 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 dishonor to them, though they were as good as Paul himself, if we cease to follow them, where they 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 God's, and is used without mixture of human traditions; and though it were a round and ready course, to make wash way of all; yet even Jehu had so much care when he destroyed the Prophets of Baal, as to inquire if none of the Lord's 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 human traditions, which is not comprehended and kept within the limits of a right Church state; for as some of the Lord's Prophets were in Samaria, even in the heighth of Ahab's wickedness, and some holy 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 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 hardly be severed; yet there is one thing; which in my judgment, 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 pra • ling 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 stablish in true grace and godliness; and who can deny this to be the work of the Lord, and his ordinance to save his elect? though even the best of these Preachers be in some other things awry and misled through the corruption of the times, against all which evils 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 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 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 Church must be no ingrosser, nor the world no obtruder; a covetous impious wife is more hateful then a free hearted servant.

And though the Law went first out of Zion; a proper place, yet now mount Zion is everywhere, and every Christian is both the Temple of the Lord in a sense, as also a little mountain of holiness, from whom the Law of God and his Will must flow out upon all just occasions, to neighbors, brethren, country-men, strangers, &c. yea, to any, good or bad, that will give attention, and so far 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 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 God in many words or in few; or an effectual evincing and 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, &c. For, every Scripture phrase and good [ 1] words, used by idle and vain discoursers, is not preaching, but rather profaning; that speaking then which is called preaching, must 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.

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 [ 2] justly ascribed to humor and passion, rather then to the grace of preaching, but when with reverence, only the Will and Word of God is told, that is properly preaching.

In many words, or in few, I do not say that a speech of an hour long [ 3] 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 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 Talent or gift of God, [ 2] enabling and fitting him thereunto, may at fit occasions and opportunities, minister the gift he hath received, as a good disposer of God's secrets, without hiding his talent, or withdrawing himself from the Lord's 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 talent is, some men, as they travel and labor in their affairs, to fill with gracious speeches and counsel, such as they are sorted withal: others more eminent and fluent in 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 [ 3] can be no place simply appropriated to it, but it is as lawful 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 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 [ 4] I answer, That it may be to any of the sons of Adam, whether Jews, 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 he give each his portion thereof, whether terror and judgment, 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 that hath received a gift of God, for that purpose▪ may preach the Word, and so consequently be heard, in any assembly, where there may be audience, and upon these grounds, which I take to be sound, I intend to frame these ensuing consequences.

Of the liberty that the Word of God ought to have.

ANd though now both the Papists, and some ignorant Protestants would have no Word of God sounded forth by any, but their 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 ingrossers have bound in chains the very Gospel of our Lord Jesus, that if there should rise up a man as learned 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 be set on the Table, and the glory of the Lord must be shown, though vain man be forced to couch under board, neither is it much material, though the greatest that is borne of woman, do decrease, as long as the Savior of the world increaseth.

First, then here falleth to the ground that opinion of theirs which [ 1] 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 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 then themselves; and therefore, if preaching may not be without 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 neighbors for their edification and conversion?

Secondly, from these grounds we see how absurd the opinion of [ 2] 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, 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, til they were able and willing, and could intend to preach it; but let not the Word of God be thus bound.

Thirdly, by this ground also, that every Christian that hath a gift [ 3] 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 neighbor to neighbor; and also if there be any that cannot or will not come 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, &c. 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 [ 4] may not only themselves study and preach the Word, as did King 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, whether they be Lawyers, Physicians or other mechanical men that are able and do it orderly, and to be so far 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 order and detraction from men of greater eminency, remembering the example of that godly Magistrate, Moses, who was so far from forbidding Eldad and Medad to prophesy, (though Joshua, a good man requested him) as that he also wished that all the Lord's people could also prophesy.

And lastly, according to our proper intent, If every gifted Christian [ 5] 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 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 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.

The particular objections against hearing in the parish assemblies answered.

NOw though these grounds and consequences do clearly 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 appendixes and leaves of the tree; then of solid and able men to undermine and wade into the root of things, therefore I will apply 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 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 reformed, 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 [ 2] remain they may be heard, as well as the Scribes and Pharisees, and 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, judgment and utterance with [ 3] 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, 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 work-man, or employ him in any business.

And when a man is to make any good and profitable speech, eithe in Law, Phisique, or divinity, he is like to prove the wiser man, that asketh what he saith rather then whence he is.

Neither can any man be said to approve of their office, except he [ 4] 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 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 human rites, but be refused of the builders, as a needless thing, that his own honor 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 anything I know, and if they will thus conclude still, that their Preachers preach by vertve 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 license from the Bishops to preach, and therefore [Object. 14] they are their messengers, and not Christ's?

I answer, first, if the license 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 license the separation to assemble together, and use the Ordinances freely and without danger; and I would be sorry any man should be anything the more afraid to use that liberty, because they had licensed it.

Secondly, it is not meet that everyone should hand over head go [ 2] preach publicly, without some trial and approbation of some grave and learned men.

Thirdly, If the license enjoin them any unlawful thing, they [ 3] ought not to do it, but if it either enjoin, or permit them to preach, they may out of doubt do it, notwithstanding the license, or whatsoever else is in the license enjoined.

Fourthly, Admit it be their sin to take this license, yet since they [ 4] 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 license anew from him to live with her?

Fithly, And what if no man should be suffered to use conceived [ 5] prayers in his family without examination and license of the Bishops, and that men for their safety therein should take license from them for it? I suppose there is no man will say they must now cease to pray, or that it is unlawful, being godly men, for their wives and families to join with them; even so the Bishops license, 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 license to [ 6] Physicians and School-masters, yet I never heard of any that held, that the taking physique from one, or learning from the other, was any approbation or supportance to the Bishops 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, [ 7] 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 human rites and Traditions enjoined by them.

Other objections against hearing answered.

BUt many of these Preachers are of evil life, and preach nothing 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 human learning that maketh a man a Preacher; but other helps of nature and grace, without which human learning makes a man play the fool rather then the wise man; and indeed, if a man have not natural parts and graces of modesty and humility, whereby to overshadow and swallow up his human learning, he rather seemeth vicious then virtuous in anything 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, 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 aware of the danger.

But such stragglers and striplings I will not persuade any man to hear, especially since there are others who are no runners to this [ 2] work without their errant, who even in zeal of God, and in desire of the salvation of men, being endued with the gifts of Knowledge, Wisdom, Vtterance, Gravity, and authority of speech; as also of a godly & sober 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 labors are not in vain, but they do daily wound and weaken the Kingdom of Satan and Sin, and advance the Power and Scepter of Christ, at least in the hearts and conversation of many, and leave such an impression in the hearts of the most obstinate, that they savor the sentence of their condemnation daily from them, and go up and down 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 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, then the trifling Prophets, who ran before they were sent, were a just objection against the Prophet Jeremiah, 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 reformed their ways, were even just as if one 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 reformed themselves.

Secondly, Niether can it be expected of any Pastor or Preacher in [ 2] 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 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?

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 soundly 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 swerve from the rules of truth) yet they may and must be heard.

Thirdly, Errors must sometimes be let fall, even in the purest and [ 3] best reformed Churches, for the trial of the faithfulls soundness, and 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 so that it is better for a man to be soundly grounded in the truth and settled sincerely to love it, that so he may discern and resist errors, rather then once imagine he can live where none is taught.

Fourthly Neither may we nourish in ourselves a persuasion that [ 4] all or any of the godly Preachers in England preach and declare those unsound positions and unwritten verities, for fleshly ends; as favor of men, love of advancement, and the like; but rather charity should teach us to impute it to their ignorance, fear and human frailty, which is more or less in us all, remembering, that they which make 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 [ 5] 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; 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 offense?

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 staggereth and stumbleth so at another's practice; as that he is drawn by his example, to imitate him, contrary to the judgment and persuasion of his own heart and conscience, but such offenses (in this particular especially) do hardly any of the strict separation take, but the worst hurt it can do them, is but only to anger them.

Secondly, Offences are always given, either in things evil, or [ 2] things indifferent; but to preach and hear the Word of God, is 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 far be it from us to think.

Thirdly, Admit it were indifferent (which cannot be) yet in [ 3] giving offense 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 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 prosecutings and practice of the things they hold.

Fourthly, Experience hath taught, that the most part of such as [ 4] 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 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 loose in their lives and conversation also?

I answer, first, this may be true, and for it the Churches of the separation [Answer 1] are much to be blamed that will force everyone 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 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 til 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 path-way to serve their [ 2] lusts? that is no argument against it; but only showeth the vanity and unstability of some men: when Absalom made sacrificing a cloke for his rebellion, was sacrificing anything 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 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 humor or discontented motion, so again they left it as wantonly, when a new toy took them in the head again.

Thirdly, And indeed, even this very thing should make the [ 3] 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, 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 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.

Fourthly, their going to the holy Supper in the assemblies, showeth [ 4] 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 where, nor regarding anymore 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 manifest no more then 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 Jacob's Posterity might lawfully enjoy that [ 5] blessing which their father got of Isaac, by lying and deceit, and as a 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 of the Preachers in England do some evil that good may come of it, and submit themselves to human 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 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 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 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 [ 1] 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 &c. 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 [ 2] in Paradise, lineally to reach to this day, others come lower and fetch the pedigree from Christ and his Apostles, and will have those holy functions to leap over all the Popes heads and be borne up with both their shoulders for a thousand years and upward, till in the days of Queen Elizabeth, a piece thereof fell to the A • c • bishop of Canterbury, from which wind-fall 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 the Pope, from whose chair their authority is derived.

Others more ashamed of that old dung-hill of Romanists, will go [ 3] 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, was Apostolic; so he neither did nor might create any universal Ministry, whose Dioces 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 [ 4] and approbation of the parish. [ 1]

But, first, as the parishes are unfit and uncapable of making a Minister, 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, [ 2] 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 [ 3] 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 and inconstant 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 [ 5] they can satisfy them no other way, but by alleging their office and function, which neither is agreeable to Scripture, nor to it self, 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 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 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 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 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 separation, so are they in their Church covenant and combination, by means whereof they need no other persecutors then [ 1] 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 any where, and if they had, and should have such spirits in their civil judgments, 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 controversial 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 ruinate as they do.

And as the professors in England are justly taxed for living in confusion, [ 2] without a society of faithful Christians in a Church estate, and without the order and discipline, &c. so these men may be as well blamed for bringing themselves to confusion, by following their wits, and abusing both their gifts and the discipline of Christ to their own shame and ruin, and to the dishonor of Christ, the peaceable Law-giver of his Church.

And although for the ancient of them, who now live (as also [ 3] 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 minds, or moderate their affections, since no counsel, warning, or experience can teach them anything, 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 anything.

Yet, to prevent such as shall come after, from running their course, [ 4] 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 rents them asunder daily, notwithstanding all other truths and appearance of zeal which is amongst them.

It is held and practiced amongst them for a maxim, That they must suffer no evil, in any man, nor no appearance of evil; but everyone that is of them must jump with them in judgment and practice, and he must not go a foot before them, nor come one inch behind them, but must in all things say as they say, and do as they do, and if he swerve from them in anything 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 holy Ghost thus to the Churches? Bear ye one another's burden, [ 1] 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 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 reformed.

If no evils in the Church may be borne, then why did not Paul [ 2] write to the Church of Corinth, to cast out more offenders then the incestuous man, seeing there were those that wronged their brethren, and 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 repented of in a long time; and yet he giveth no order for the excommunicating anymore then 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 [ 3] gave direction to proceed against sins and sinners, would have used the same word which Paul doth, which signifieth infirmity, or feebleness of 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 [ 4] righteous falleth seven times a day, and riseth again; and that of James, In many things we sin all, &c. 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 neighbors 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, then no two men in this world could [ 5] 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 cold in family duties of instruction, prayer, &c. 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 labor: 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 past upon them. And therefore except we will by excommunication cast the Church out of the Church, we must cover their infirmities in love, as they must also ours; and bury them in a loving delight in their graces, exhorting 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 [ 6] 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 other men's again, seeing it is worse then beast-like, not to give love for love; indeed, one man hath a more prying and piercing eye to see into his neighbors faults, then his neighbor 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 oftentimes rather justified before God, then 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 then may be borne and covered in love in the 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 nothing but what is godly; nor they only wicked, which never do ought 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 practicing 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 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, [ 2] Blasphemy, &c. being now committed by any in the Church, except 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 threateneth 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 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 skillfully 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 is deserved, for else the Church rather binds over it self 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 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 must follow him, and be merciful as he is merciful.

And as in civil judgments, death is never inflicted justly, but [ 3] for some gross and heinous crimes; so in the spiritual judgments 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 forever out of God's Kingdom.

Indeed, some peremptory and presumptuous men have got such a [ 4] habit of bitterness, that they think their speech is of no force, except they fling the fire brands of h • ll at everyone 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 then themselves.

Many of the separation complain (as they may) of oppression by [ 5] civil power; and wrong by penal statutes and commissioners sentences by which often they are imprisoned, banished, and sometimes put to death. And surely, though these things are done by their opposites in a rage that goeth up to heaven, which the Lord, no doubt, will one day call to reckoning; yet it is also just with God to pay them home wiih bloody and bodily cruelty, which spare not to rack tear, and turmoyle 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 have in them in all places a double sentence and determination of such things as they treat of, the one clear and certain, the other probable and doubtful.

In the things which the Scripture it self clearly determineth, we may boldly proceed to profess and practice 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 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 far off from the matter as before, and do rather bundle up more ignorance with our ancients in taking things from their mouths and pens then bring any honor 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 Peters snatching at a doubtful word; as also what a fearful sin did those witnesses run into that came against Christ, by wresting an ambiguous 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 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 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 [ 2] 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 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 neighbor or thy brother, hold or practice anything which thou judgest amiss, except thou have an express Scripture, 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; for witty and Logical disputes serve more often to feed light and corrupt affections, then to settle a sound judgment, 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 of Scripture, they rather strengthen the persons in their opinions then draw them from it, neither will ever the truth and Church of God be settled and stablished, either by outward violence or 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 aside all occasion of speech about that wherein the difference lieth, lest from talking you fall to chiding, and from chiding to bitter strife, hatred and heart-burning, to the weakening of your comfort with God, and the hindering of your favor and respect with men.

The Conclusion and Sum of all.

NOw although I have written much, and that with all plainness that I can, yet I live amidst so many sleepers and drowsy Christians, that me thinketh, I hear some starting up about mine ears, and asking 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 [ 1] both these must live in one world, but not in one Church.

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 E • hiopian, to the Temple and Sacrifices, as the sons of Abraham, [ 2] and Israel of the Lord; imposing also upon them other officers, governments, Traditions and Ceremonies, then ever the infallible writings of Christ or his Apostles mentioned:

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 practicing the contrary good shall be imposed and afflicted upon them by any authority whatsoever, and as meek and gentle Lambes 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 forever in glory with him in heaven.

Thirdly, And seeing the straggling opinions and opposite practices [ 3] of some godly men, is a main hindrance hereof, therefore I have proposed certain ways whereby the overstrained heat of the strict separation may be mitigated and ordered; and the sluggish conformity of the professors awaked and revived, that both may re-unite together, and converse sweetly in one Church, as the Lord hath prepared for them one heaven.

Fourthly, And because the vain heart of man is subject to be [ 4] lifted up with it's 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 shown, that it is the duty of all Christians to serve one another in love, and continue their fellowship in the free and 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, 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 silence, however the largest knowledge must have the largest love, lest whilst we think to teach, we do nothing but devour and make havoc.