because I find that things are easiest understood when they are set downe shortly and when there is no enterlacings or surplusage of words more then barely to expresse the thing intended I have endeavoured for a plaine and familiar stile and yet avoyded light or affected phrases I have traduced no mans person otherwise than as the things beare witnesse against them I have given all the honour to men that I may with feare of my Maker And if yet either the Job 32. 22. matter or manner be defective or any thing out of joynt remember still it is but the Cry of a Stone which never learned to speake either Latine or English in any Schoole whatsoever And take heed of stumbling over the truth for some balkes in the way but if the thing aimed at be the right setling of the Saints in the order of the Gospel otherwise than the vaine ostentation and pompe of this age will permit rather set thy selfe to helpe the Author to beare his crosse Luke 22. 28 and follow Christ in his temptations then like Mat. 19. 28. a Sycophant to sit downe and scoffe at his wants of learning and eloquence The Lord of his mercy pardon all our aberrations and failings and give us grace to seeke him earnestly in love and sincerity that our true comfort may increase here and our eternail comfort remaine hereafter Thine in the Lord Robert Coachman An Advertisement to the Reader TO the end that the ingenuous and godly designe of this Author of reconciling these differences betweene those Christians of the English Parishes and those of the Separation may not miscarry observe that in blaming the Church of England and the Ministery thereof hee doth not meane the personall Graces Knowledge and Learning of any Christians there but he blames the confused manner of gathering Churches by house rowes of all sorts and by the Ministery hee meanes the externall office conveyed to them by that authority which hee doth justly oppose And when he speaks of the Separation hee is not against the cause much lesse the moderate way of the Churches of the Separation nor their rejecting of the prophane world from those privileges proper and peculiar to a visible Church as seales censures c. but he speaks against those personall errors of some who professe separation their erroneous opinions who deny all visible Christians in the parish assemblies and thereupon leave them in personall communion as Prayer Preaching Conference c. Now the God of all grace and mercy so dispose of all his servants that the great affaires of Jesus Christ may not miscary in their hands but that they may at last so discover errors that they may attain both peace and truth Amen The CONTENTS of the BOOKE OF the essentiall marks and notes of the visible Church pg. 1 2. The visible Church hath right to all Gods Ordinances pg. 4 3. The Church or Churches of England cannot be justified pg. 8 4. What Ordinances of God may be used in the parish assemblies and what not pg. 10 5. It is no wrong to Gods people when the carnall multitude is taxed and they perswaded to leave them pg. 12 6. It is best for wicked men to be kept from the comforts of salvation untill they repent pg. 14 7. It is in vaine to seeke the reformation of a Church when the Materialls are naught pg. 16 8. It is a matter of great weight and necessity for Christians to live in a right ordered Church pg. 18 9. The reformed Churches are not condemned but admonished by this strict practice pg. 22 10 The prohibition of the Magistrate though he be a Christian may not hinder our obedience to the Gospel pg. 23 11. Moses example in building the Tabernacle was no ordinary rule for after times pg. 25 12. The examples of the Kings of Israel and Judah in restoring Gods Worship doe not binde to any fashions in Religion but Christs pg. 26 13. A comparison of the paterne of Christs Church with the Church of England pg. 27 14. A proportionable application of the Jewes State unto our times pg. 28 15. The submission of the Jewes to the Heathen Kings about building the Temple is no imitable practice about the Church pg. 30 16. The onely way to establish the Gospel and the pure Ordinances thereof is to suffer persecution for it pg. 31 17. The time of suffering is now come pg. 32 18. Other motives to perswade us to suffering pg. 33 19. It is no strange thing for Christians to be persecuted of Christians pg. 35 20. The scandalls in the separated Churches is no Argument to condemne their practice pg. 37 The second part 21. THe rigid Separation overrun their course in their first onset pg. 41 22. The generall Ohjection against hearing in the Parish assemblies answered pg. 43 23. What preaching it and who may preach as also where and to whom pg. 44 24. Of the libertie that the Word of God ought to have pg. 45 25. The particular objections against hearing in the Parish assemblies answered pg. 47 26. Other objections against hearing answered pg. 50 27. They that goe about to justifie the Ministers in England in their office drive men from the Church altogether pg. 54 28. The strict separation cannot hold together amongst themselves pg. 56 29. There are some sinnes that must be borne in the Church pg. 58 30. What kind of sins and sinners they be that may be borne in the Church pg. 60 31. Three cautions concluding the Doctrine of forbearance pg. 61 32. The Conclusion and Summe of all pg. 63 The CRY of a STONE Of the essentiall marks and notes of the visible Church THere is nothing that can rightly be described by any SECT 1. speciall Ornaments or priviledges thereof but hee that will make a true and proper definition of any thing must describe it by such properties as are so essentiall to the thing as that being there they make it to be that it is and being absent it ceaseth to be any more the same The Church is often compared to a house yea called Gods 1. Tim. 3. 15. House Now no man can describe a house by the ornaments and furniture thereof but onely by the matter and forme both which being together there is indeed a house but if either be absent the house cannot be Indeed when materials are framed wee sometimes say there is a house though no forme appeare but such speaking is improper and it may rather be said there is stuffe 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 holinesse and sanctitie dwelling here and there in the world and never combining into a body nor perhaps knowing they should so doe 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 generall and universall combined and knit together
by one spirit partakers of one hope and expecters of one glory For touching the visible Church which presents it selfe to the outward eye the case is otherwise and we may not account all visible Christians a visible Church for by a visible Church wee meane a company or congregation assembling together Now a man may be a visible Christian and never come at such an assembly much lesse be a joyned member in the policie thereof Neither doe we meane that every assembly or congregation is the Church of God though the word be indifferently used for there is Psal 26. 5. Act. 19. 41. the Church of evill doers and there is a Church of tumultuous railers In a word the visible Church of Christ is a company of people externally The visible Church described holy or called Saints which combine and meet together intending to performe the whole will and worship of God according as it is or shall be revealed to them I say they are a company for one man cannot be a Church but there must be two or three at least and not above such a number as Matth. 18. 20. may ordinarily meet together and these must be externally holy that is such as by their faith and conversation appeare unto men to be Gods children and his elect for of the heart onely God must be the judge and if the profession be sound and the conversation honest in the outward appearance and manifestation wee have not to doe to 1 Cor. 1. 2. Phil. 1. 7. 1 Thes 1. 4. examine any further but ought in charitie to judge men to be such as outwardly they appeare leaving secret things to God I say further that these Saints must combine and assemble together and that not by compulsion or accident but voluntarily covenant and 1 Cor. 14. 26. Psal 110. 3. Heb. 10. 25. 1 Thes 5. 14. Tit. 1. 9. 10. gather together to performe with heart and tongue the whole will and worship of God for the building up of themselves in all the knowne wayes of God comforting the feeble minded helping the weake rectify the stragler and convince the opposite I say intending to performe the whole will of God for they may at the first be ignorant of many things appertaining to the service Mat. 20. 22. of God and yet be the Church of God for it is with a Church in her minority as with a Christian at his first conversion who hath onely a generall resolution to doe the whole will of God but the particulars Acts 9. 6. 10. 33. of that obedience hee performeth by steps and degrees as hee commeth to learne and understand them so a company of godly men may become a Church and performe with sinceritie and modestie such things as they know and understand at the first and when God giveth them further knowledge and meanes to proceed to other practises 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 compleate and famous Church of Acts 16. 13. Phil. 1. 2. Saints having both Bishops and Deacons Wheresoever therefore there is an assembly of godly men knit together and performing the worship of God though but in part it may truly be said of them as Iacob said of the servants of God when he saw them marching so diligently this is none other then Beth-el Gen. 28. 12. 17. the house of God this is a proper visible Church And wheresoever other assemblies are then of faithfull Christians whatsoever ordinances of God they have yet they stand them in no more stead then circumcision did the Sichemites but so often as they Gen. 34. 25. take up the name of God and performe any religious service unto him whilest they hate to be reformed so often they are guilty of usurpation Psal 50. 16 17. and intrusion upon that which appertaineth not to them and are manifest takers of Gods name in vaine whom he will not hold guiltlesse Exod. 20. 7. They therefore are much mistaken who describe and marke out the Church by the Ordinances for as circumcision availed not the Sichemites nor the Arke of God the Philistims even so the most glorious 1 Sam. 5. 4 9. Ordinances of God being used by such as are not his children are as a Parable in the mouth of a foole and so farre they are from making wicked men Gods Church as that the more they use them before they Prov. 15. 8. have faith and grace the greater is their sinne and the further off they are from being either Gods 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 therunto 1 King 18. 19. 25. and 22. 19. Acts 17. 22 Ioâ— 3. 4 5. 1 Pet. 3. 19 20. for it was preached amongst Baals Prophets and amongst the Athenians Ninivites Babylonians c. yet were neither of these Gods Church or people Noah preached powerfully to the old world yet were they not Gods 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 marke of the Church at all since they make nothing to be which was not the same before but onely The Word and Sacraments no markes of the visible Church confirme something which before was A Spanish Frier with a scoupe baptized a thousand silly Indians at one time which were drawne together by a stratagem were these now any thing the more Gods Church and if he should have given them the other Sacrament also had it availed any thing the more or if in stead of this Frier there had been one of the most godliest Ministers in all Europe had it not beene 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 carnall and irreligious people to be Gods Church because they have amongst them his sacred ordinances then a true mans purse in the hand of a thiefe is an argument to prove a thiefe a true man The visible Church hath right to all Gods Ordinances IT is then a societie of religious and faithfull people that have right SECT 2. to Gods spirituall Ordinances and such onely may and must use them so farre as they are able They are all of them to strive to attaine the best gifts and especially to prophesie yea and if it were possible 1 Cor. 14. 1. 2. Heb. 5. 12. to be Doctors and that not in bare conceit but in truth and soundnesse and such amongst them as excell in gifts and graces they are much to love and reverence and also to encourage them to the orderly use of the 1.
if a man agree with them in all points save one onely though it be but about hearing a Sermon in an old Temple they will account him as bad as the worst If any shall like this project they must surely be men of name whatsoever they be of nature and therefore I may well say I will appeale to no body but onely to him that judgeth without respect of persons And in the meane time I must account it my greate crosse that I must thus differ from so many learned and godly men in these points and loth I was to doe it but that necessity constrained mee and the more for that I see many Christians intangled in the boughs of the tree which never observe the cause that lyeth in the roote being assured that if they lived in a Church that in the body thereof were the feare of God those abuses and corruptions would soone be remedied but being otherwise you may as well rob Micah of his Judg. 18. 24 Idolls and heare no complaint as you may strip them of their corruptions and heare no clamour Three things there are required of him that shall oppose these evills of our dayes First integritie of life and a conversation unblameable for else it is probable that his strictnesse in these points proceedes rather from corruption than grace that hath not taught himselfe the great and weightie points of the Law before he contend Mat. 23. 23. with others for matters of lesser moment yea and though hee use never so great wisedome of words or weight of Argument yet no great blessing of God nor reverence of man can be expected upon his labours who preacheth not as well with his conversation as with his lips The second thing required is an experimentall knowledge of the things stood for beside the evidence of Scripture and force of reason he that will distinctly discourse of these things and be able to refell the subtill evasions and colourable glosses of the opposites had need to have lived sometime in a Church and fellowship of Saints under the pure Ordinances of the Gospel so shall hee be more sensible of the corruption and bondage which is in these Assemblies and more settled to love and maintaine the purity and liberty of the Gospell in the right order thereof The third thing required is to count the Luke 14. 28 cost and to have the price ready to lay downe whensoever it is called for be it goods be it liberty be it life for should a man be never so able to dispute and had never so much experience and sincerity in him yet if also hee be not of a resolved disposition to suffer and endure all that man can inflict upon him and to seale with his blood what he hath written with his pen or practised by his course it will not much availe though it be never so cleare and evident Besides the Lord doth wonderfully advance his glory and Gospell by the sufferings and blood of his servants and giveth a blessed memoriall of them but as for the timorous and fearefull that in all their professions must make a faire shew in the flesh though Gal. 6. 12. they have the tongues of men and Angels yet the 1 Cor. 13. 1 Lord never much honoureth such a prefession Now how farre my selfe shall be found approveable in these things may be questioned and for me to speake in praisc of my selfe were worst of all and it is ten times easier to give good counsell to others than to follow it ones selfe and confident and conceited men are more often foyled when they come to examination and tryall then those that retaine in themselves some feare and doubting As touching my life and conversation though the conscience of mine owne infirmities which are open and bare before the All-seeing eye might cast mee upon the earth and stop my mouth for saying ought But God be mercifull to me a sinner Luke 18. 13. yet since by his grace I have beene kept in all my wanderings and temptations from putting forth my hand to iniquity or running into any Psal 125. 3. scandalous evill to the wounding of my conscience and slander of Religion why should the operation of this grace be buryed in oblivion and not rather be acknowledged to the eternall praise of his power and goodnesse unto me And as for my experience in the right order and constitution of the visible Church I served an Apprentise of ten yeeres in a society of as excellent Christians and under the purest orders and most profitable meanes that I thinke in this fraile life can be obtained In which Church though I were one of the least of the least of all Ephes 3. 8. the members and from whom by simple necessity I was forced to depart yet I was neither so idle 2 Pet. 1. 8. nor unprofitable amongst them but that the things which passed there made some impression in me which I trust shall not be worne out whilest I live neither am I so ungratefull to my friends or unmercifull to my Countrey-men or so carelesse of the honour of Christ that I should bury in oblivion 2 Tim. 1. 4. those worthy things which I have learned and seene and which would at one instant put an end to many endlesse controversies and intanglements wherewith my Christistian countrey-men are snared and know not how to get out of them And although there be many more fitter to handle these things and more able to suffer for them yet since all our sufficiencie is from God I despaire not wholly of my selfe but trust that 1 Cor. 3. 15. for the furtherance of his glory his power shall be perfected by my weaknesse and that I shall be made able through him with patience yea Heb. 11. 35. with joy to suffer the spoyling and losse of all that in this fraile state is lent me And though the time is come that judgement must begin at Gods House I trust that I shall 1 Pet. 4. 17. be content to be one of the first that shall leade the way to the shambles and not feare to give my selfe to him that lent it mee and Psal 44. 22. to lay it downe for his glory on earth which giveth me eternall glory in Heaven which that I may doe in a right manner and for a right end as well as in a just cause I earnestly intreat the fervent supplications and prayers of all the Saints night and day for me that I may indeede rejoyce Acts 5. 41. that I am counted worthy to suffer for that part of the Gospell which this stately age will not endure to heare of I have written very short and briefe partly for that this age having beene so long dulled with tedious volumes and discourses can now brooke nothing but what runs post and that which is briefe and various partly that I might spend little time in writing and avoyd great charge in printing but principally
foot from their corruptioins much lesse are they entered into the state of Regeneration or begun the life of grace but doe make the Gospel and the seales thereof in the abuse thereof a cloake for their sin and as a charter to beare them out in all their evills like those rebellious Iewes who brought oblations and cryed The Temple The Temple when their hands Ier. 7. 4. 8 9. Isay 1. 13. were full of blood and their wayes fraught with all wickednesse It is in vaine to seeke the reformation of a Church when the materialls are naught THe Church being a building or house if it so fall out that the SECT 7. maine pillars and materialls 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 stuffe Many have sought divers wayes to reforme and amend this Church but all helpeth not except the matter were more sound and solid Some cry out vehemently upon the Prelates and Governours of the Church thinking that if they were away all would be well wherein The Bishops in England better then the generall multitude of the Land how much they are deceived appeares in this first The Prelates are not worse nor in any sense so evill comparatively as the generall multitude is either for ignorance prophanenesse inhumanity c. so as there were ten times more reason to desire to be freed from the generall multitude then from them secondly Neither is it possible to governe this rude and unbroken multitude by an Eldership or Presbyteriall policie for they would laugh them to scorne and except Christian Elders must have no carnall weapons they had secular power conferred upon them or attending on them which were the way to make every Parish a high Commission their counsell admonitions and censures should be in as base esteeme as Lots counsell was among the Sodomites so that the Prelates Gen. 19. 9. government is the best that can be for such a tumultuous and unbroken multitude Others there are that would faine cry downe the Ceremonies as Cap Surplice Crosse kneeling c. and perswade themselves that if they might not be urged all would be well And most true it is they are matters neither commendable nor usefull but might well be spared without any danger that I know of but what shall we say they are The ceremonies are fit ornaments for a carnall multitude such ornaments and jewels as this multitude and their forefathers brought with them out of Egyptian darknesse and they are still good enough for a people whose Religion stands more in formes and figures then in truth and substance and if there were no wiser then 2 King 17. 33. 34 I they should keepe them still and be halfe Protestants halfe Papists which is just neither untill they had reformed their morall vices which are against the cleare light both of Scripture and Reason and as for the godly and right informed Christians they should in their Church estate be farre enough from such vaine assemblies or vaine ordinances Others there are who thinke that if every Parish might choose their owne Minister all would goe well but these are but vaine suppositions without ground For first if the Parishes had that liberty The Parish assemblies not fit men to choose their Ministers freely given them and that the body of the multitude might come together to cast up their caps at such an Election there were like enough to be entertainment for all the loose and idle Schollers and blacke Coats that any of our well governed Schooles should spew out of which though some now be entertained shamefully yet then doubtlesse many more would be else how could there be like Esay 24. 2. Hos 4. 9. Iohn 8. 7. people like Priest secondly What have such men to doe to give voyce 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 equall proportion since they have chosen him hee must prostitute the holy things whilest they remaine disobedient and unfaithfull Some others there are who stumble at the Ecclesiasticall Courts others are offended at the forme and Ring in marriage some are troubled about the crosse others at the surplice some will not have their The parish multitude worse then any ceremonies wives Churched others will not kneele at the Sacrament c. and so one in one thing and another in another thing even as they affect and have set their mindes stumbling at a straw and leaping over a blocke like Ionah who was angry to death for the Goard but the Ion. 4. 8. 9. 10. 11 death of a thousand people never grieved him or like little children which leave open the doores that thieves may come in and then cover them under the bed cloathes Alas what safety is there in amending these trifles when the body is naught and can brooke no person or thing that is good were not he a foolish man that having a rotten carkasse ready to drop in pieces would yet send for some furbushing Surgeon to take off the warts and helpe the wrincles of his face can any such thing make an evill tree an evill man or an evill multitude Mat. 7. 20. good If all humane inventions were taken from them and all Gods pure Ordinances executed among them were they any thing the better or were they not indeed so much the worse and the further in the guilt of taking Gods name in vaine And therefore I conclude it is a sequestration and not a reformation that will heale us helpe us and give us a right Church estate for to joyne unto It is a matter of great weight and necessity for Christians to live in a right ordered Church BUt some perhaps may thinke it a small matter and a needlesse SECT 8. thing for a man to come into any other Church estate or order but that in the midst of these confusions he may content himselfe Object 1 to heare 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 onely become a true Convert but also be confirmed and stablished in grace and have his soule fed and nourished to life eternall 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 denyed 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 weaknesse fearing to doe better live and die in this Church or some worser as it is for we doe not make the visible Church to be so priviledged as that none out
of it can be saved for we receive men into the Church whom we deeme faithfull and in Christ before And the right use of the Offices and Acts 2. 41. Ordinances in the Church are properly to build up and keepe men in the faith and obedience of the Gospel rather then to bring them to it The Church is a spirituall corporation wherein the subjects of the heavenly King are kept in a more comely order and better obedience Faith and Salvation is not tyed to the visible Church but the incorporating or joyning 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 Wee 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 signes thereof who yet live and converse in them Acts 11. 17. But what then Will men use the utmost liberty they can that they may also please the flesh and the world and avoid persecution if they may but be even 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 neer of kin to hypocrisie for even Hypocrites will serve God Mat. 19. 16. Psal 119. 6. for wages and would doe so much good as might bring them to eternall life but sincere and conscionable Christians use to have respect to all Gods Commandements and to such further degrees of obedience as Acts 10. 33. and 19. 25 26. 1 Iohn 2. 3. 4. God from time to time shall reveale 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 doe nothing further then may barely pleasure themselves And as God saw it not good for man in innocencie to be alone and therefore sanctified marriage for his mutuall helpe so as he hath gathered Gen. 2. 18. Saints out of the world by here and there a man hee hath also sanctified fellowships and Churches which must neither be despised 1 Cor. 11. 22. Hebr. 10. 25. nor forsaken and this brotherly fellowship of the Church hath beene so longed after and loved of Gods servants as that they have compared Phil. 4. 1. it to the most pleasant dew and sweet oyntment the one ravishing Psal 133. 2. 3. Numb 24. 5. the eye the other delighting the smell yea even Balaam that Sorcerer was content to commend the comely harmony and order of the Tents of the house of Iacob and how excellent and pleasant a thing it is to see the Saints servants of God communicate together in his The beautie of the visible Church sacred Ordinances and how fruitfull and profitable such courses are hath in part beene shewed already and shall more fully hereafter And I must out of mine owne experience confesse that the living in a society of Christians set in the right order of the Gospel is one of the greatest helpes we have in this world to the obedience of the 1 Cor. 11. 10. 1 Pet. 1. 12. Gospell yea and so full it is of sweet and sound comfort that it even ravisheth the Angels and is indeed next to heaven it selfe if things be carried with holinesse wisedome and love For in such a Church all the gifts and graces of the spirit are freely shewed forth without restraint there the Word of God is not bound The profit and sweet comfort of the Church in by policy tradition custome c. the utmost extent of Gods revelations to the sonnes of men are there openly displayed and the highest straine of pure affections are there shewed if you have a word of wisedome or exhortation there you may utter it If you would 1 Cor. 14 29. 30 31. learne any thing there you may aske and receive freely If you have cause to weepe and mourne they will mourne with you or have you cause of joy they 'll rejoyce with you stand you in need of instruction exhortation or comfort they are ready to give it you doe you Verse 3. stumble or fall either by error of judgement or failing in conversation why they will help both to raise and hold you up have you Gal. 6. 1. need of some gentle rebukes as a balme to your soule or of some sharp 1 Thes 5. 14. Psal 141. 5. and severe threatnings to beat downe your proud flesh yea need you ought either for soule or body why there it is to be had freely and whatsoever is wanting in the outward glory is supplyed seven fold in the inward grace yea and I may say of it as Sabaes Queene said of Salomons wisdome It was not told me the halfe nor it cannot be expressed 2 Chron. 9. 6. either with pen or tongue what wonderfull pleasure and sweetnesse there is in a Christian fellowship And out of doubt if wee were not fuller of carnall policie and sensuality then wee are of spirituall grace and soundnesse wee would rather choose to endure afflictions and death in such a society Heb. 11. 25. 26. then to live in the Courts of Kings yoaked with infidels and evill livers And if at the last day the righteous shall scarcely be saved and that 1 Pet. 4. 18. many shall goe so farre as to preach Christ and doe many great works in his Name and yet shall be shut out of the Kingdome what Mat. 7 21 â—2 great care had there need to be to search and sound our hearts and to use and improve all the helps and meanes which God hath left for our growth and stablishing in grace and for provoking and encourageing Ephes 4. 13. of us to proceed from one degree of perfection to another and if men did but know how much it stood them in hand to regard and love the conversing in a right ordered Church they would give their soules no rest till they were in it but for want of experimentall knowledge thereof they dote upon their Syrian waters as Naaman 2 Kings 5. â—2 did upon Abanah and Parphar but if they had tasted the pleasant Eze. 47 1. 2 3. Psal 84. 10. streames that flow from this Sanctuary they would rather be doore-keepers therein then dwell in the tents of the ungodly Yea and we see daily that even the corruptions and frailties of men do call for such a meanes to help them forward for such is the ignorance and perversnesse 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 2 Sam. 12. 2. 3. 7 sweet dreame all the while that Nathan propounded his generall Parable but when the Prophet told him that
he was the man he began to looke about him so we have divers that have made some progresse The necessity of the discipline of Christ in Religion and yet sticke in some evill practice or other in conversation and can smile upon the Preacher and goe merrily home thinking because he named them not that he hath given them leave to goe on in evill and so they doe and there is no further meanes 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 doores and in o their callings and conversations yea into their chambers and secret places and the brother offended at their swarving from Christ reproveth exhorteth and perswadeth to obedience and if gentle admonitions will not prevaile he useth sharpnesse and if the sinne be notorious and scandalous and that the person will not humble himselfe and repent he proceedeth to open rebuke and censure thereof as before is shewed that if it be possible the offender may be recovered and saved and if Sect. 2. not yet that the fellowship may be purified and purged and scandall removed from the professors of the Gospell and way of God Besides the revolting and back-sliding of many Christians even cryeth out for this help many professors of Religion are often drawn aside to base and servile use of this world and often times grow covetous prodigall or wanton in fleshly liberty and in this doing they have 2 Sam. 13. 5. Psal 49. 18. many of their parish members to uphold and favour them and what Rom. 1. 31. meanes use the Christian professors to recover such doe they any more then talke of it one to another and say such a one hath done this and he hath done that tossing the evill about without feare and glorying in their owne gifts eminence and integrity speaking bitterly 1 Cor. 5. 2. 6 against them but other meanes to recover the offender or remove the scandall from the Gospel they have none nor none they looke 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 meanes who can tell whether ever they returne out of the snare of the Divell And truely even the most godly stand need oftentimes to be helped by particular rebukes and admonitions and it is no small priviledge 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 goe on in sinne and though it often seeme 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 transgresse yea and though many Christians be so mortified that they cannot fall into any scandalous sinne 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 thinke all is well and please themselves in a kinde of modestie yet others of their brethren see it to be a great fault in them and give them no rest till they have drawne them to set their light upon the Table And what pitie is it to see so many gifts and graces of God to lie hid and asleepe for want of opportunity and provocation to use them all which if they were in a society and Church of faithfull 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 necessitie it is for all Christians to joyne themselves unto and converse in a society of faithfull men walking visibly in the order of the Gospel The reformed Churches are not condemned but admonished by this strict practice SOme object that this Profession and practice in admitting no Religious fellowship with wicked men condemneth all reformed Churches in France Belgia Helvetia 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 needlesse exceptions to make a noyse in the world and to bring us in the more contempt secondly the reformed Churches are not so well knowne unto us as that we can passe any sentence upon them simply to justifie them or condemne them thirdly so farre as we doe know them we finde them separated and distinguished from the vaine world and so are not ours fourthly the things they doe 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 onely 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 farre from condemning them and are farre neerer 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 meete in sundry severall places and so cannot possibly be knowne of their Officers or of one another but that many corrupt persons may lurke amongst them and not be found out and so scandall is brought upon them secondly or that by long custome and for feare of inconveniences all private rebukes are used onely by their Elders and Officers thirdly or that for feare of some men or through error of judgement 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 our selves yet it doth not follow nor is true that we condemne them Neither is a man bound to determine of other persons then himselfe for the certainty of their estate nor of other Churches then that where he lives for their externall obedience first a man is bound to see that his owne estate be good with God next he is to looke to it that he live in such a Church and Society where all the meanes 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 appeare and that a man be justly called to shew his judgement the lesse he speaketh of them the more honesty and wisedome he declares And were it so that we should condemne the reformed Churches which God forbid and therein doe foolishly and rashly what were that to the justification of the Church
of England or for the hinderance 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 maxime Neither doe 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 termes of provocation which we can well spare and it is enough that we finde it not settled according to the order of the Gospel but by humane authority and compulsion and that it is one with the world and that there is not in it all the meanes to stablish comfort confirme and build up every soule in the wayes of God these and the like are sufficient motives to perswade men that feare God to finde out a better and safer way to walke in and a Church that is more neer the Apostles patterne And as for strangers and Churches in forraign nations as they are not of our language so we cannot know them as our owne for he that knoweth strangers and forraigners as well as his owne neighbours and country-men it is a signe that he is very unsociable or else his eyes are not where they should be The prohibition of the Magistrate though he be a Christian may not hinder our obedience to the Gospel SOme object and that not without colour that since we live under a Christian Magistrate we must be contented and thankfully accept so much liberty in the Gospel as he will allow and that it is a signe of great unthankfulnesse and disloyalty to him to alter or adde in Church matters and publique worship or to doe 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 Magistracie and civill power is one thing and their Christianity and Religion is another Secondly the same reverence and conscionable obedience were to be given to the civill power as Gods Ordinance though the person which hath this power were a Turke or an Infidell but not the Rom. 13. 1. 2. same love in the fellowship of the Gospel and communion of grace Neither doth the Scripture provide for any other kinde or measure of obedience to Christian Magistrates when any such should arise then for such as were Heathens Fourthly neither can I ever conceive how this should become a reason that we must forbeare these and these practices which God Christian Magistrates commands may not stand against Gods requireth because the Magistrates are Christians and forbid it except it follow also that we must also forbeare it if they were Heathens unlesse a man should hold this position that a man is in more bondage under Christian Governours then under Heathens since the question is not concerning suffering but concerning doing and if any Christian Magistrate shall by any acts or lawes politicall hinder the practice of Gods Lawes as his Christianity cannot excuse him in the Court of heaven for misleading so much lesse can it excuse us when we follow him in evill and whatsoever the power be or the person which hath it if it fight against Gods Injunctions we may answer with them Acts 5. 29. 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 1 Pet. 2. 17. Dan. 6. 7. 10. things must still be done in the most ample manner we can Fifthly neither is it any disloyalty to Princes and Governours at all when Gods 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 soule into hell Mat. 10. 28. Sixthly and in the things wherein we must differ we endeavour to carry them peaceably so farre 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 faithfull Preacher and so farre as we may without sinne 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 thinke it our further glory to suffer and endure any punishment either to bands or death with patience that we may fulfill our Obedience to Magistrates may be in suffering as well as in doing course with joy and not be ashamed of his basenesse who suffered a shamefull 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 wee should flatter him and deceive our selves 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 publique service of God without consulting SECT 11. either with Priest or people and had the wrath of God Object 4 against any that opposed his courses so now the people and Ministers Exod. 34. 32. Numb 16. 31. cap. 12. 2. must have an eye to the godly Governours to see what they command and see that they practise it without imposing infusing or practising otherwise in any thing then he alloweth I answer first this sheweth what godly Magistrates are to doe Answ 1 in the matters of Gods service namely to observe his will but what the Priests or people might have done if Moses should have beene defective is yet questionable Secondly Moses as he was a Prince so he was a Prophet and the onely Prophet that ever was except Christ and he had his familiar Deut. 34. 10. talke with God for all matters about the Tabernacle and was by him Exod. 33. 11. immediately directed so that for any to go about to direct and order him in those things had been high presumption and undoubted evill But now no Magistrates that I know of are such Prophets or have Moses Magistracie singular any such immediate Revelations but learne of God according to the common order of other men yea and stand in as much need of counsell and advice that I say not more as any other men of any calling whatsoever and therefore till they have Moses learning how shall they use Moses teaching Thirdly neither did the Princes of Israel afterward take upon them this sole direction but were contented to be reproved and counselled by the Prophets Priests both for their failings in their conversation and for their establishing the worship of God as we may see in 1 Chron. 17. 4. 2 Chron. 19. 2. 2 King 11. 17. 2 Chron. 34. 23. 24. David Asa Iehosaphat Ioash Iosiah and the rest yea and all the
who may preach as also where and to whom PReaching is a reverend declaring of the Will and Word of SECT 25. God in many words or in few or an effectuall evincing and Preaching what it is Iob. 3. 4. Acts 2. 22. 36. Luke 12. 42. speaking to the heart and conscience without fearefull withholding the portion from any or immoderate lashing out that which belongeth to none I say it is reverend declaring c. For every Scripture phrase and good words used by idle and vaine discoursers is not preaching but rather prophaning that speaking then which is called preaching must Mat. 4. 6. 1 Sam. 28. 18. 19 be done with premeditation and due consideration of the Author God of the matter his Word the end his Glory and the salvation of the hearers 1 Cor. 2. 17. Of the Will of God wee must not preach our owne wills or empty our stomaches against such as personally oppose us lest it be justly ascribed to humour and passion rather then to the grace of preaching but when with reverence onely the Will and Word of Act. 10. 27. Iob 42 7. 8. God is told that is properly preaching In many words or in few I doe not say that a speech of an houre long only is preaching but also a few words ten words five words a word in his place being seasonably spoken may be an effectuall Sermon a pithy Acts 9. 20. 1 Cor. 14. 19. Prov. 25. 11. Luke 9. 60. 61. exhortation and whether the speech be long or short if the Will of God be reverendly declared and rightly applyed it is preaching Secondly it is demanded who may preach And for that I affirme that every Christian which hath received any Talent or gift of God enabling and fitting him thereunto may at fit occasions and opportunities Who is a Preacher Luke 19. 13. 11. 1 Pet. 4. 10. 22. Rom. 12. 6 7. Acts 8. 1. 4. 11. 19. minister the gift he hath received as a good disposer of Gods secrets without hiding his talent or withdrawing himselfe from the Lords barvest but when a doore is opened and an occasion given let him that hath a word of exhortation say on And this must be done with Christian discretion according as the talent is some men as they travell and labour in their affaires to fill with gracious speeches and counsell such as they are sorted withall others more eminent and fluent in Act. 18. 26. speech to doe it more publiquely as they can amongst the multitude where they dwell or travell at such time and occasions as people meet together and are willing to heare them Thirdly It is demanded where preaching must be And for that I affirme that as there is now no holy or unholy place so there can be no place simply appropriated to it but it is as lawfull In what place preaching may be used in one place as in another and may as lawfully be done in Faires Market-places Passage boats Fields and dwelling houses as in any Acts 17. 17. Mark 4. 1. Mat. 5. 1. Churches or Temples provided the place be convenient and the audience silent and attentive The fourth question is To whom preaching must be used and for that I answer That it may be to any of the sonnes of Adam whether Iewes Who they are that may be preached unto Turkes Indians Nigers Papists or Protestants religious or prophane one or other provided the Preachers matter be suited to his audience and that he be such a workeman in handling the Word of God as that Acts 17. 22. Rom. 13. 11. 2 Tim. 2. 15. he give each his portion thereof whether terror and judgement or compassion and comfort taking heed still of that sentence used by the Holy Ghost against such as either justifie the wicked or condemne the righteous Now the summe of all this is thus much That every Christian Prov. 17. 15. that hath received a gift of God for that purpose may preach the Word and so consequently be heard in any assembly where there may be audience and upon these grounds which I take to be sound I intend to frame these ensuing consequences Of the libertie that the Word of God ought to have ANd though now both the Papists and some ignorant Protestants SECT 24. would have no Word of God sounded forth by any but their No Church nor officers may ingrosse the word of God selected Clergie and also the Brownists would ingrosse it into their secret assemblies yet the same key which unlocked the old Catholiques Latine box wherein they kept all the Latâ—ie from the Letter of the Scriptures must now be used to free the preaching thereof out of the prison wherein these ingrossers have bound in chaines the very Gospel of our Lord Iesus that if there should rise up a man as learned 1 Cor. 14. 18. and eminent as Paul yet except he would come into their order he must remaine silent all his life long But the Word of God must not thus be bound nor the graces of his servanrs must not be buried in silence alwayes but the light must Luke 11. 33. 2 Cor. 3. 18. be set on the Table and the glory of the Lord must be shewed though vaine man be forced to couch under board neither is it much materiall Ioh. 3 30. 31. though the greatest that is borne of woman doe decrease as long as the Saviour of the world increaseth First then here falleth to the ground that opinion of theirs which tie the preaching of the Word to an order of Ministery for as it is certaine that there hath beene no universall office of Ministery since the Apostles but all Ministers since have had their office bounded No universall Ministry now within the limits of their particular flockes and the succession from the Apostles is none otherwise now then in doctrine faith and grace so as now it is not possible that a Church should ever enjoy a lawfull ordinary Ministery which is raised or made by any other then themselves and therefore if preaching may not be without Preaching must not be tyed to Ministers an ordinary office of Ministery how shall there ever be faith or grace or matter prepared for a Church except such Christians as have the knowledge and feare of God may publish and spread the same amongst their neighbours for their edification and conversion Secondly from these grounds we see how absurd the opinion of the separation is that tie all preaching and publishing the Gospell to such as are of their handfull which are few in number and lesse in ability and this of all other would make the miserablest scarcity for whereas in some whole Shires of this Land there is scarce one of them Preaching not tyed to the separated Churches and in other places two or three in some townes and those for the most part such as scarce know well their principles What a misery should all
the people about them be in if no Word of God nor sound of the Gospel must be heard til they were able and willing and could intend to preach it but let not the Word of God be thus bound Thirdly by this ground also that every Christian that hath a gift may use it for the edification of others it followeth that if the Countrey and Kingdome where we live take no publique course for preaching yet the Gospel may still sound in families and from neighbour to neighbour and also if there be any that cannot or will not come Though publike preaching become vaine or fraile yet private must not Hest 4. 14. Luke 19. 42. to publique preaching or that the publique preaching begin so to be fraughted and stuffed with policie eloquence and vaine ostentation as that it becomes unprofitable c. Yet still the word of God is not bound but helpe commeth another way and when they hold their peace that should speake the mouth of the very stones are opened Fourthly it followeth from these grounds that Kings and Princes may not onely themselves study and preach the Word as did King Eccles 1. 4. Fox in Monument pag. 100. 110. Edw. 3. Salomon and Oswaldus King of Northumberland but also it teacheth them to approve protect and maintaine by their civill power the preaching of the Gospel and spreading the knowledge of Christ by all meanes and by all them to whom God hath given a gift thereunto It is a worke becomming a King to preach the Word whether they be Lawyers Physicians or other mechanicall men that are able and doe it orderly and to be so farre from tying it to a place or houre as that they should rejoyce to have it sound in private houses Ferry boats Faires and Markets being done without civill disorder And good government must promote preaching all manner of wayes order and detraction from men of greater eminencie remembring the example of that godly Magistrate Moses who was so farre from forbidding Eldad and Medad to prophesie though Ioshua a good man requested him as that he also wished that all the Lords people could also Numb 11. 29. prophesie And lastly according to our proper intent If every gifted Christian may preach where they can have audience then if any of the Preachers in England be Christians and have a gift to preach both or any of No gift may be losâ— which to deny were shamefull they may then preach the Word in any place where the people are assembled of what kinde soever or for what cause soever and consequently in their parish Churches where the people of the parish meet to use Divine service and other Rites established by Law I say when all is done if yet they will give their attendance to heare a message from God and that there be one of Iudg. 3. 20. Iob. 33. 23. a thousand there so fitted he may and ought there to declare his Word of exhortation and it is lawfull and good for any godly man to come and heare him Act. 13. 15. The particular objections against hearing in the parish assemblies answered NOw though these grounds and consequences doe clearely SECT 25. evince the truth of this point and also we know that so long as the ground and foundation of a thing standeth there is little good to be done against the thing by other working yet because this age is fuller of catching wits to cavill against some appendixes and leaves of the tree then of solid and able men to undermine and wade into the root of things therefore I will apply my selfe to goe a little aside from the currant of the matter to answer their exceptions The Preachers in the assemblies receive an unlawfull office from Object 12 the Prelates and they which heare them approve of their office since they preach by it I answer first this and a thousand such exceptions cannot remove Answ 1 the ground before laid downe for it is his Christian state and gifts that maketh him a Preacher and not his office whether it be right or wrong It is indeed his sin to take such an office from the Prelates and a further sin to execute the office as he doth in the customes and rites of the Church but no man can say this sinne maketh him cease If any of the Ministers in England have gifts and be Christians they may preach to be a Christian so long as in his generall course and carriage hee shewes himselfe honest and conscionable but wee are in charitie to esteeme it an infirmity in him which the times sway him to and no more and we are to cover it in his other vertues and love and respect him still for the good he hath and not cast him off for some failings lest we be served so our selves Indeed if for every such error and failing we will ranke them amongst those which hate to be reformed Psal 50. 16. 17. we may then conclude apace that they may not take Gods covenant in their mouths And yet were they such as they are not yet so long as their gifts remaine they may be heard as well as the Scribes and Pharisies and Mat. 23. 3. 4. 1 Cor. 3. 14. 15. the evill and corrupt teachers in Corinth for though themselves sin by using the Name and Word of God whilest they neither feare nor obey him ye till God taketh away their gifts and facultie I see not but an use may be made of it And seeing a man of knowledge judgement and utterance with gravity authority and power is a compleat Preacher as was Apollo whether he have an office or no office a good office or an evill office Act. 18. 24. 25. An office no argument to prove or disprove a mans preaching it is to no more purpose to bring in his office to prove the lawfulnesse or unlawfulnesse of his preaching than to alledge against a man the unlawfulnesse of his marriage to disprove his workemanship in his Trade and as absurd it is for to enquire into the office of him that is to preach before we heare him as to enquire into an Artificers marriage before we will either acknowledge him for a worke-man or imploy him in any businesse And when a man is to make any good and profitable speech eithe in Law Phisique or divinitie he is like to prove the wiser man that asketh what he saith rather then whence he is Neither can any man be said to approve of their office except he joyne with them in such things as appertaine to their office as doth their service and ceremonies but preaching is an accidentall thing and no part of the office properly but an ornament or appendix about Preaching accidentall to the Priest-hood in England it which may be wanting and yet the Minister a full officer in the order of Priesthood and though he never preach whilest he lives yet the Law cannot tax him for not performing his
with no man love no man that is faulty suffer no wrong but abandon every fellowship and person that hath any evill in him not reformed If no evills in the Church may be borne then why did not Paul write to the Church of Corinth to cast out more offenders then the incestuous man seeing there were those that wronged their brethren and 1 Cor. 5. 1. 2 3. 6. 6. 8. 10. 12. 11. 22. went to Law with them amongst the heathen rulers others that went to the Idol feasts and are said to have fellowship with divels others that schismed in their love feasts and inordinate cleaving to their Sectory teachers despising Paul yea and some whose emulations contentions and wantonnesse was not repented of in a long time and yet he giveth no order 2 Cor. 12. 20. 21. for the excommunicating any more then he which had committed a sin which the very light of nature condemneth If no sinnes might be borne in the Church then Christ when he gave direction to proceed against sins and sinners would have used the same word which Paul doth which signifieth infirmity or feeblenesse of Math. 18. 1â— 18. 19. 1 Cor. 6. 7. 1 Iohn 2. 10. 1 Cor. 5. 4. 5. 1 Sam. 26. 2. 27. â—0 2 Sam. 3. 29. 16. 4. 19. 29. 1 Sam. 12. 14. mind and not that which Iohn useth which signifieth a scandall for both Christ in the rule and Paul in his direction for practice speake of such evils as are notorious and scandalous Secondly David is never taxed for scandall in all the infirmities he shewed at Nob Gath and in the matters of loab ziha Mephibosheth and others but only in the matters of adultery and murther with Batâ—sheba and Vâ—iah he is said to scandall or lay a stumbling blocke If no sins in the Church may be borne how could David say Who can tell the errors of this life or how oft he offendeth and againe The righteous falleth seven times a day and riseth againe and that of Iames In Psal 19. 12. Psal 143. 2. Iam. 3. 1. 2. many things we sinne all c. We may not thinke that the Prophets and Apostles were either ignorant of grosse evils or fell seven times â— day into them but that they had their continuall failings in inferiour and doubtfull things and having so if they were now alive belike they were not good enough for the strict separation that fall so often and into so many things as they did Indeed the example of these holy men thus complaining may lead us all to a more thorow search of our selves for if they pronounced such a sentence upon themselves much more may we if we looke well to it and what mad men are we to quarrell and strive with our neighbours and brethren for their infirmities when we have such in our selves for grosse and scandalous evils indeed we may and must strive for all good men have not such in themselves If no sins must be borne with then no two men in this world could walke together in Christian fellowship no not any man with his wife nor no father with his child neither can any Church fellowship if they be true to this ground possible hold together for no men can converse much together but they shall see some fault in each other either in omission or commission One man will be too remisse and Some things amisse in the best men cold in family duties of instruction prayer c. Another too sluggish in hearing Sacraments and other publique exercises one man is too full of worldly cares another is too carelesse in his worldly affaires one man even kills himselfe with hard labour another spoyles himselfe with too much idlenesse one man is too talkative and busie another is too mute and silent At a word in all men there is to be seene some partiality some pride some conceitednesse some selfe-love some follie some ignorance some error and unsoundnesse some anger and impatience all which are evills and will more or lesse appeare in men whilest they live notwithstanding all admonitions ad censures that can be past upon them And therefore except we will by excommunication cast the Church out of the Church we must cover their infirmities in love as they must also ours and bury them in a loving delight in their graces exhorting Ephes 4. 32. 33. and perswading them but not provoking biting or censuring them but freely forgiving them as God for Christs sake freely forgiveth us If no sins must be borne then there must be perfection even in this life either in truth or in conceit for they they that are perswaded that other men doe cover their failings in love will as lovingly cover No perfection in this life other mens againe seeing it is worse then beast-like not to give love for love indeed one man hath a more prying and piercing eye to see into his neighbours faults then his neighbour hath to see into his and so he is apt to please himselfe as if he were not as other men are but he whose infirmities are most of all ript up and raked into is 1 Tim. 5. â—4 Luke 1 11. 14. 1 Tim. 1. 10. 15. oftentimes rather justified before God then the other to whom nothing is spoken and indeed he which truly examineth and searcheth into himselfe cannot possibly be voyd of charity towards others What kind of sinnes and sinners they be that may be borne in the Church THat some sins then may be borne and covered in love in the SECT 30. Church and amongst Christians is out of question and that some other sins may not be borne is also certaine but to set downe every particular sin which is to be borne and every particular for which men must be abandoned without repentance were impossible and meere trifling for when we oppose godly men and wicked men we doe not meane that they onely are godly which never doe A godly and an ungodly man described nothing but what is godly nor they only wicked which never doe ought but wickednesse for there is no man so good but that he sometimes falleth into some evill nor none so wicked but hee sometimes stumbleth upon some good It is indeed the common and customary course in practising grosse evill and refusing to doe good that proveth a man to be wicked and the frequent performance of good duties and ordinary abstinence from evills that shewes a man to be Godlinesse and wickednesse are two severall trades godly for as one saith evill men can doe good by accident and good men by accident fall into evill but the common trade of a godly man is to doe good and of a wicked man to doe evill Indeed such sins as under the Law were death as Incest Adultery Blasphemy c. being now committed by any in the Church except Exod. 21. 12. Levit. 18. 29. 19. 1â— 24. 14. Deut. 22. 22. 1