The cry of a stone, or, a treatise; shewing what is the right matter, forme, and government of the visible church of Christ. How, and wherein the present Church of England is wanting and defective, both in the body of the land, and in the parochiall branches thereof, with divers reasons and grounds taken from the Scriptures, to perswade all that feare God, rather to suffer any afflictions at the hands of men, than to submit to mans carnall policy and humane devices in the worship of God, or be deprived of the sweet fellowship of the saints in the right order of the Gospel. Together with a just reproofe of the over-strained and excessive separation, contentions and divisions of such as commonly are called Brownists. By Robert Coachman.

A FORE-SPEECH To the READER.

IT is neither to get moncy nor credit, gentle Reader, that I have underta∣ken this taske, and written this Trea∣tise; for I am neither in name nor in truth so famous as to gaine either of these by writing, but even simple necessitie, and the violent conviction of truth and mine owne conscience hath drawne me thereunto; and I know, that if I have any reward in this world, it will be none other then to be reckoned and rewarded a∣mongst thieves and malefactors, but let God doe what him pleaseth.

It grieveth mee much, that no man of greater eminence and learning will take in hand this taske, that could have done it better, and also with much better acceptation then ten thousand such as my selfe is; but what shall I say? since they all hold their peace, let this be accounted as the confused murmure, or Cry of a Stone, which uttereth a vehe∣ment * 1.1 (though unknowne) language, when they that

treade upon it with high lookes, are both deafe and dumbe.

Indeed, these matters concerning the right ga∣thering, constituting and governing the Church, are in our dayes matters of great difficulty, and de∣serve the greatest care and paines of the deepest wits, and greatest learning that is amongst us; though not in it self more difficult then other points, but because of the strong opposition of the times, which hath long striven to darken the cleare light of the truth in these points, and to uphold humane de∣vices and traditions, which in stead of truth, take up place in our time: That as the preaching of the death and resurrection of Christ was to the Gentiles (that doted on carnall wisdome) foolishnesse; so in * 1.2 our time, when more state and glory is used for the gathering and governing of the Church, then ever Christ or his Apostles appointed, what marvell is it, though it seeme a base and foolish thing, to speake of gathering the visible Church of Christ by here and there a man out of countries and cities? when it is now no great matter to bring a whole Nation, consisting of divers millions of men and women, to be a visible Church of Christ in one day. And indeed if such wonders could be wrought, as are pretended, our Saviour Christ had a needlesse feare if he should come in our dayes, that made question whether hee

should find faith on the earth, or not? For all our * 1.3 Nation is faithfull, and we need not cry out with David for help to God, because not a godly man is * 1.4 left, but may rather stand forth and challenge the powers of hell, and say, bestirre thee Divell, for here is scarce an ungodly man left.

But if after all these loud boastings it be yet as hard to find faithfulnesse & sincerity as ever it was, and that our stately Religion, be (in the most part) rather a superstitious custome to breed security, then any matter of weight or worth to rejoyce in; and that Gods people are still few, and scarce one of a hundred; if this be true, as heaven and earth knowes it to be true, then no man should adventure upon the bare applause of the times, or common customes of the multitude; but should try himselfe by a more better and sounder rule, lest he run with the multi∣tude in the broad way that leads to death.

But whom shall I appeale to for judgement of this booke? it is an old maxime, and a new Oracle; that the judgement of the vulgar is worth nothing, so as if it have no approbation of Divines, it may be carryed to the furnace.

And as for the most part of our formall Schollers, who have set Divinity in the pillory, and wrote over it, The Church of England, & make it their deepest study to set times and truth at unity, having by

long custome so clipped the holy tongue, that they cannot pronounce Shiboleth, but setting onely a * 1.5 face upon Religion, have like Water-men gone backeward so fast from it, till they come betweene the consumption of grace, and the assumption of preferment; from such I must appeale, as no fit Judges in this controversie, expecting rather that they should be tormentors and butchers of all such as call any of their formall courses in question, then be patient hearers of any thing that striketh at their outward glory.

Also for the Reformists, though their grounds * 1.6 looke the same way that mine doe, yet many of them have suffered their eyes so to dazle upon their formall neighbours (who with a little yeelding to the times, sit warme in their nests, and live more like Princes than Apostles) that now they begin to call their owne wisdome and soundnesse in question, and rather suspect that their owne hearts have de∣ceived them, then that the truth hath overswayed them, and are mucb more willing to embrace any counsell that may procure them fleshly liberty, then lend an eare to ought that shall perswade them to a stricter or better course, and therefore I dare not permit them for Judges therein. Neither indeed is there any whom these times will acknowledge for a Divine, which is not more or lesse tainted with the

corruptions of this age, but if he be scrupulous, and will not swallow up all, and hold his tongue at that for whlch his heart smiteth him, hee may as well be canonized for a Saint in Rome, as registred for a Divine in England, but shall passe under the terme of a puney or busie fellow, notwithstanding any gifts of learning or other endowments, that so the Argument of the Iewes against Christ, Iohn 7. 48. may alwayes be in a readinesse to stop the mouthes of the simple.

And as little hope is there of any equall sentence from any of the strict separation, seeing 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 there∣fore 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 as∣sured 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 * 1.7 Idolls, and heare no complaint, as you may strip them of their corruptions, and heare no cla∣mour.

Three things there are required of him that shall oppose these evills of our dayes: First, in∣tegritie [ 1] 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 con∣tend * 1.8 with others for matters of lesser moment, yea, and though hee use never so great wise∣dome 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 [ 2] 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 colou∣rable 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 [ 3] * 1.9 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 ex∣perience and sincerity in him, yet if also hee be not of a resolved disposition to suffer and en∣dure 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 suffer∣ings and blood of his servants, and giveth a blessed memoriall of them; but as for the ti∣morous and fearefull, that in all their profes∣sions must make a faire shew in the flesh, though * 1.10 they have the tongues of men and Angels, yet the * 1.11 Lord never much honoureth such a prefession.

Now, how farre my selfe shall be found ap∣proveable 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 of∣ten 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 [ 1] 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 say∣ing ought, But God be mercifull to me a sinner; * 1.12 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 * 1.13 scandalous evill, to the wounding of my con∣science, and slander of Religion; why should the operation of this grace be buryed in oblivi∣on, and not rather be acknowledged to the eter∣nall praise of his power and goodnesse unto me?

And as for my experience in the right order [ 2] and constitution of the visible Church, I served an Apprentise of ten yeeres in a society of as ex∣cellent 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 * 1.14 the members, and from whom by simple necessity

I was forced to depart; yet I was neither so idle * 1.15 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 ob∣livion * 1.16 those worthy things which I have learned and seene, and which would at one instant put an end to many endlesse controversies and intangle∣ments 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 [ 3] them; yet since all our sufficiencie is from God, I despaire not wholly of my selfe, but trust that * 1.17 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, * 1.18 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 * 1.19 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 * 1.20 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 re∣joyce, * 1.21 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 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 en∣deavoured 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 gi∣ven all the honour to men that I may, with feare of my Maker: And if yet either the * 1.22 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 La∣tine 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, * 1.23 and follow Christ in his temptations, then like * 1.24 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 ear∣nestly in love and sincerity, that our true com∣fort may increase here, and our eternail comfort remaine hereafter.

Thine in the Lord, Robert Coachman.

Notes

• * 1.1

  Luke 19. 40
• * 1.2

  Cor. 1. 23.
• * 1.3

  Luke 18. 8.
• * 1.4

  Psal. 12. 1,
• * 1.5

  Judg. 12. 6.
• * 1.6

  I use these names on∣ly for di∣stinction, not affe∣cting it.
• * 1.7

  Judg. 18. 24
• * 1.8

  Mat. 23. 23.
• * 1.9

  Luke 14. 28
• * 1.10

  Gal. 6. 12.
• * 1.11

  1 Cor. 13. 1▪
• * 1.12

  Luke 18. 13.
• * 1.13

  Psal. 125. 3.
• * 1.14

  Ephes. 3. 8.
• * 1.15

  2 Pet. 1. 8.
• * 1.16

  2 Tim. 1. 4.
• * 1.17

  1 Cor. 3. 15.
• * 1.18

  Heb. 11. 35.
• * 1.19

  1 Pet. 4. 17.
• * 1.20

  Psal. 44. 22.
• * 1.21

  Acts 5. 41.
• * 1.22

  Job 32. 22.
• * 1.23

  Luke 22. 28
• * 1.24

  Mat. 19. 28.