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.

Other objections against hearing answered.

BUt many of these Preachers are of evill life, and preach nothing but verball Sermons, fraught with oftentation and pomp of [Object. 15] words, wherein there is neither power nor plainenesse?

It must needs be confessed▪ that not one of twentie of them that [Answ. 1] are trained up in the University are fit to be Preachers seeing it is not humane learning that maketh a man a Preacher; but other helps of nature and grace, without which humane learning makes a man play the foole rather then the wise man; and indeed, if a man have not naturall parts and graces of modestie and humility, whereby to overshadow and swallow up his humane learning, he rather seemeth vicious then vertuous in any thing he doth, and it is one of the evills of this age and that which drives many to Atheisme▪ that all Uni∣versity Schollers that will but professe Divinity may step into pulpits as Apprentizes into Trades, though they have neither grace nor wise∣dome, nor any naturall abilities, but having read over, and got by heart some Antiquities, partly Divine partly Philosophicall, and partly fa∣bulous; they can sometimes powre them out together, and so get a name of fine Schollers among the carnall multitude; but all these verball discourses of such fine Schollers, being used yeere after yeere, and joyned with a carnall and dissolute life, serve for nothing but for ostentation and name, never converting or drawing any from their sinnes, but rather lulling them fast asleepe in the cradle of secu∣rity, wherein they are carryed to hell, whilest neither themselves nor their blinde watchmen are aware of the danger.

But such straglers and striplings I will not perswade any man to heare, especially since there are others who are no runners to this [ 2] work without their errant, who even in zeale of God, and in desire of the salvation of men, being endued with the guifts of Knowledge, Wis∣dome, Vtterance, Gravitie, and authority of speech; as also of a godly & so∣ber life▪ set themselves to shame all vices & work out the corruptions out of the vaine heart of man, and to drop into them, and draw them into the grace and feare of God, whose carefull and effectuall la∣bours are not in vaine, but they doe daily wound and weaken the Kingdome of Satan and Sinne, 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 savour the sentence of their condemnation daily from them, and goe up and down as men condemned with their halters about their necks; and such

kind of Preachers onely would I perswade to the hearing of, without respect to townes or parishes; but let civill order give place to spiri∣tuall necessitie, and rather beare a civill mulct, then neglect a spirituall 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 Ieremy, 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, plea∣sure the times, or advance themselves, and yet a man may not re∣prove them, and how then shall he heare 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 busie their heads about other high matters, before they have learned the doctrine of faith and repentance, and have reformed their wayes, were even just as if one should give a man an oration in Latine to construe, which knew never a letter of the Booke, and where such teaching is ordinarily used, you have a number that can spie 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 fraile life, that he should never let fall any errors or un∣sound positions; for, Who knoweth the errors of this life? and who can wonder; seeing the formall state hath here so long prevailed (and that with such prosperity and applause) if even some of Gods holy Pro∣phets, at some time, say even as they?

But if there be any who make it their drift and custome to pro∣pound and maintaine evill practices and unsound grounds, and to inveigh against the faithfull 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 downe mans corruption and stablishing them in grace and holinesse (though in some things they swarve from the rules of truth) yet they may and must be heard.

Thirdly, Errors must sometimes be let fall, even in the purest and [ 3] best reformed Churches, for the triall of the faithfulls soundnesse, 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 setled sincerely to love it, that so he may discerne and resist errors, rather then once imagine he can live where none is taught.

Fourthly Neither may we nourish in our selves a perswasion that [ 4] all or any of the godly Preachers in England preach and declare those

unsound positions and unwritten verities, for fleshly ends; as favour of men, love of advancement, and the like; but rather charity should teach us to impute it to their ignorance, feare and humane frailtie, which is more or lesse in us all, remembring, that they which make such evill constructions of other mens actions, are againe afterwards paid home with like measure.

Fifthly, Neither are we bound to reprove alwaies every error and [ 5] absurdity we heare, but to consider as well our place, calling, interest and authority that we have in the place or with the person, and con∣sequently what likelihood there is of doing good by our reproofe; for if wee cast admonitions abroad at all adventures, without consi∣dering these circumstances, wee rather expose our selves to scorne, and the Word of God to reproach and scorne, then doe any good at all.

But though it might be lawfull to heare the Preachers in England, [Object. 17] yet it is better to forbeare it, because of offence?

I answer, To be offended at a thing in the Apostles sense, is not [Answ. 1] when one is discontent, angry, or vexed for a thing; but when he staggereth and stumbleth so at anothers practice; as that he is drawne by his example, to imitate him, contrary to the judgement and per∣swasion of his owne heart and conscience, but such offences (in this particular especially) doe hardly any of the strict separation take, but the worst hurt it can doe them, is but onely to anger them.

Secondly, Offences are alwayes given, either in things evill, or [ 2] things indifferent; but to preach and heare the Word of God, is neither evill nor indifferent and least of all can it be thought indiffe∣rent, 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 vaine, which farre be it from us to thinke.

Thirdly, Admit it were indifferent (which cannot be) yet in [ 3] giving offence in matters indifferent, we have respect onely to the weake, of which there are thousands in the assemblies in England, which by our example in refusing to heare their Preachers, are often drawne so to refuse both them and their teaching, as that they have even been left without all help means & to repent and believe the Gos∣pel, for the soules of whom the strict separation have much no answer.

But it were a great disparagement and shame in the separation, to plead weaknesse; and sure I am, they are strong enough to hold the conclusion in this and many other points, how weake 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 heare the godly Preachers

in England, have had little esteeme of preaching amongst themselves, but have had more delight to busie themselves in triviall controver∣sies to try their wits then to have their hearts wrought upon by sound and wholsome doctrine; the event of all hath beene, that they have had no peace in themselves, nor brought no profit to others.

But we see what commeth by giving way to heare 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 joyn in all their corruptions, and at last turne prophane and loose in their lives and conversation also?

I answer, first, this may be true, and for it the Churches of the se∣paration [Answer 1] are much to be blamed that will force every one that heareth a Sermon in the Parish assemblies, to confesse it to be a sin, and mani∣fest repentance for it, or else exclude him quite from their society and felowship, and so some of their members, out of a good affection, having heard some Sermons, and not beene convinced of evill in it; have undergone their censure, and afterward walked alone▪ as deso∣late men, catching here and there a crum where they could catch it til at length by perswasion of friends and weaknesse in themselves, they have beene drawne into some practices apparantly evill▪ whereas if they had beene lovingly borne with in their suspected evill: 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 re∣verend respect and longing after the pure order and ordinances of the Gospell.

Secondly, what if some have made it a path-way to serve their [ 2] lusts? that is no argument against it; but onely sheweth the vanity and unstability of some men: when Absalom made sacrificing a cloke for his rebellion, was sacrificing any thing the more to be disliked in those dayes? Yea, what evill is there almost that goeth not with some pretence of good apparantly? It sheweth indeed the vanity, lightnesse and unstability of some men, who neither had distinct rules and grounds to goe by, nor were conscionable, nor carefull to attend on God for his direction; but as they ran lightly to separation upon some humour or discontented motion, so againe they left it as wan∣tonly, when a new toy tooke them in the head againe.

Thirdly, And indeed, even this very thing should make the [ 3] Churches of the separation looke better about them, and take heed of drawing young heads and unstable wits with lesse honesty to them; for the truth is, they so dote upon separation, as that if a man have it, though hee have all other points and parts of Religion to learne and seeke, yet he may even for it onely be admired and advanced amongst them; but if he be not wholly separated, but will retaine some love and respect to some persons and things in the Parish assemblies, had

he all the holinesse and Religion that else possibly he could have, yet he must never be admitted amongst them, but held out as an Idolator, and one under the power of darknesse, and of Satans kingdome. And though for this their unreasonable dotage they have beene beaten sore with their owne rods, when they that came to them with censorious mouthes, against all practices in the Parish assemblies, have within a few yeeres 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 generall worke of Gods grace in them, yet all in vaine, for they will not heare not regard, charme the Charmer never so wisely.

Fourthly, their going to the holy Supper in the assemblies, sheweth [ 4] still their ignorance, that come back from the separation even as wise as they went to them, not knowing what religious actions are pro∣per to Church communion, and what are common to be used every where, nor regarding any more with whom at the Table of the Lord they feast, then amongst whom they stand to heare a good speech; since the thing is plaine, that those that keepe that feast together, must be united to Christ, and one to another by the spirit; but they that to∣gether manifest no more then the patience to heare, there can be no just scruple, though amongst a hundred, there are not two that have any signe of grace or holinesse.

Fifthly, At a word, as Iacobs Posteritie might lawfully enjoy that [ 5] blessing which their father got of Isack, by lying and deceit, and as a poore 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 doe some evill that good may come of it, and submit themselves to humane traditions, which they ought to shun, that they may preach the Word, yet the good they doe, being at any time severed from the evill and their preaching from their Tradi∣tions they may then be heard, and reverently respected, and the Lord in his mery pardon their evill, and heale them, whose hearts are upright with him, though many failings have beene in their courses.

Notes

• SECT. 25.
• Humane lear∣ning maketh not a man a Preacher.
• Many preach, but doe no good thereby.
• Mat. 15. 14.
• Ierem. 14. 15, 16. Ierem. 23. 21.
• 1 Cor. 12. 8. 10. Tit. 2. 7.
• Luke 10. 18.
• 1 Cor. 2. 15, 16.
• Civill orders may not anni∣hilatc Gods Ordinances.
• Ierem. 23. 21.
• Heb. 6. 1, 2.
• Psal. 19. 12.
• Psal. 73. 2, 3, 13.
• 1 Cor. 11. 19
• 2 Thes. 2. 10. 11.
• Construe all things in the best part.
• Gen. 42. 21.
• 2 Cor. 2. 12.
• What it is to give offence. Rom. 14. 15. 21.
• 2 Cor. 8. 10. 11.
• Mat. 18. 7. 1 Cor. 8. 13. Preaching and Hearing the Word are no actions of indif∣ferent nature.
• It is onely the weake that take offence.
• 1 Tim. 1. 5. 6.
• The Churches of the separati∣on are faulty in the going away of their mem∣bers.
• 2 Sam. 15. 8. 12.
• Prov. 7. 14.
• Ephes. 4. 14.
• The Br. make an Idoll of se∣Paration▪
• They have been beaten with their owne rod.
• Psal. 58. 4, 5.
• Communion in the L. supper a Church action.
• 1 Cor. 10. 17.
• Gen. 27. 19. 20.
• The Preachers in England sin, to get liberty to preach.
• 2 Chron. 30. 18, 19, 20.