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The
Character of an Old English Puritan, or Non-Conformist
By John Geree, M.A.
and Preacher of the Word
sometime at, Tewksbury,
but now at St. Albons.
Published according to order
London,
Printed by W. Wilson for Christopher Meredith
at the Crane in Paul's Church-yard.
originally published in 1646
Edited by
Mike Renihan
Grace Chapel
P.O.Box 141592
Spokane, WA 99214
Editor's Introduction to
Geree's Character
While researching the seventeenth century theological discussion over
baptism, it was my great joy to discover this little work by John Geree.
Writing as an Oxonian Puritan, Geree defends for his own time the
scriptural platform upon which Puritans stood. And for us, who have
become so muddied in our definitions of the same, Geree lays out the
essence of a Puritan with grace and clarity .
When one asks, "What was a Puritan?" You could do no better
than to send them to this little spot on the internet. Therefore, it
gives me great pleasure to introduce to the modern reader, Master John
Geree. May this work bring glory to God as it edifies your soul.
Pastor Mike Renihan, Grace Chapel
The
Character of an Old English Puritan, or Non-Conformist
The Old English Puritan
was such an one, that honored God above all, and under God gave every
one his due. His first care was to serve God, and therein he did not
what was good in his own, but in God's sight, making the word of God the
rule of his worship. He highly esteemed order in the House of God: but
would not under color of that submit to superstitious rites, which are
superfluous, and perish in their use. He reverenced Authority keeping
within its sphere: but durst not under pretence of subjection to the
higher powers, worship God after the traditions of men. He made
conscience of all God's ordinances, though some he esteemed of more
consequence. He was much in prayer; with it he began and closed the day.
It is he was much exercised in his closet, family and public assembly.
He esteemed that manner of prayer best, whereby the gift of God,
expressions were varied according to present wants and occasions; yet
did he not account set forms unlawful. Therefore in that circumstance of
the church he did not wholly reject the liturgy, but the corruption of
it. He esteemed reading of the word an ordinance of God both in private
and public but did not account reading to be preaching. The word read he
esteemed of more authority, but the word preached of more efficiency. He
accounted preaching as necessary now as in the Primitive Church, God's
pleasure being still by the foolishness of preaching to save those that
believe. He esteemed the preaching best wherein was most of God, least
of man, when vain flourishes of wit and words were declined, and the
demonstration of God's Spirit and power studied: yet could he
distinguish between studied plainness and negligent rudeness. He
accounted perspicuity the best grace of a preacher: And that method
best, which was most helpful to the understanding, affection, and
memory. To which ordinarily he esteemed none so conducible as that by
doctrine, reason and use. He esteemed those sermons best that came
closest to the conscience: yet would he have men's consciences awakened,
not their persons disgraced. He was a man of good spiritual appetite,
and could not be contented with one meal a day. An afternoon sermon did
relish as well to him as one in the morning. He was not satisfied with
prayers without preaching: which if it were wanting at home, he would
seek abroad: yet would he not by absence discourage his minister, if
faithful, though another might have quicker gifts. A lecture he
esteemed, though not necessary, yet a blessing, and would read such an
opportunity with some pains and loss. The Lord's Day he esteemed a
divine ordinance, and rest on it necessary, so far as it conduced to
holiness. He was very conscientious in observance of that day as the
mart day of the soul. He was careful to remember it, to get house, and
heart in order for it and when it came, he was studious to improve it.
He redeems the morning from superfluous sleep, and watches the whole day
over his thoughts and words, not only to restrain them from wickedness,
but worldliness. All parts of the day were like holy to him, and his
care was continued in it in variety of holy duties: what he heard in
public, he repeated in private, to whet it upon himself and family.
Lawful recreations he thought this day unseasonable, and unlawful ones
much more abominable: yet he knew the liberty God gave him for needful
refreshing, which he neither did refuse nor abuse. The sacrament of
baptism he received in infancy, which he looked back to in age to answer
his engagements, and claim his privileges. The Lord's Supper he
accounted part of his soul's food: to which he labored to keep an
appetite. He esteemed it an ordinance of nearest communion with Christ,
and so requiring most exact preparation. His first care was in the
examination of himself: yet as an act of office or charity, he had an
eye on others.
He endeavored to have the
scandalous cast out of communion: but he cast not out himself, because
the scandalous were suffered by the negligence of others. He condemned
that superstition and vanity of Popish mock-fasts; yet neglected not an
occasion to humble his soul by right fasting: He abhorred the popish
doctrine of opus operatum in the action. And in practice rested in no
performance, but what was done in spirit and truth. He thought God had
left a rule in his word for discipline, and that aristocratical by
elders, not monarchical by bishops, nor democratical by the people.
Right discipline he judged pertaining not to the being, but to the
well-being of a church. Therefore he esteemed those churches most pure
where government is by elders, yet unchurched not those where it was
otherwise. Perfection in churches he thought a thing rather to be
desired, than hoped for. And so he expected not a church state without
all defects. The corruptions that were in churches he thought his duty
to bewail, with endeavors of amendment: yet he would not separate, where
he might partake in the worship, and not in the corruption. He put not
holiness in churches, as in the temple of the Jews; but counted them
convenient like their synagogues. He would have them kept decent, not
magnificent: knowing that the gospel requires not outward pomp. His
chief music was singing of psalms wherein though he neglected not the
melody of the voice, yet he chiefly looked after that of the heart. He
disliked such church music as moved sensual delight, and was as
hindrance to spiritual enlargements. He accounted subjection to the
higher powers to be part of pure religion, as well as to visit the
fatherless and widows: yet did he distinguish between authority and
lusts of magistrates, to that he submitted, but in these he durst not be
a servant of men, being bought with a price. Just laws and commands he
willingly obeyed not only for fear but for conscience also; but such as
were unjust he refused to observe, choosing rather to obey God than man;
yet his refusal was modest and with submission to penalties, unless he
could procure indulgence from authority. He was careful in all relations
to know, and to duty, and that with singleness of heart as unto Christ.
He a counted religion an engagement to duty, that the best Christians
should be best husbands, best wives, best parents, best children, best
masters, best servants, best magistrates, best subjects, that the
doctrine of God might be adorned, not blasphemed. His family he
endeavors to make a church, both in regard of persons and exercises,
admitting none into it but such as feared God; and laboring that those
that were borne in it, might be born again unto God. He blessed his
family morning and evening by the word and prayer and took care to
perform those ordinances in the best season. He brought up his children
in the nurture and admonition of the Lord and commanded his servants to
keep the way of the Lord. He set up discipline in his family, as he
desired it in the church, not only reproving but restraining vileness in
his. He was conscientious of equity as well as piety knowing that
unrighteousness is abomination as well as ungodliness. He was cautious
in promising, but careful in performing, counting his word no less
engagement than his bond. He was a man of tender heart, not only in
regard of his own sin, but others misery, not counting mercy arbitrary,
but a necessary duty wherein as he prayed for wisdom to direct him, so
he studied for cheerfulness and bounty to act. He was sober in the use
of things of this life, rather beating down the body, than pampering it,
yet he denied not himself the use of God's blessing, lest he should be
unthankful, but avoid excess lest he should be forgetful of the Donor.
In his habit he avoided costliness and vanity, neither exceeding his
degree in civility, nor declining what suited with Christianity,
desiring in all things to express gravity. He own life he accounted a
warfare, wherein Christ was his captain, his arms, prayers, and tears.
The Cross is his, and his word perfect, Vincent qui patitur.
He was immovable in all
times, so that they who in the midst of many opinions have lost the view
of true religion, may return to him and find it.
Reader, seeing a passage
in Mr. Tombes his book against paedobaptism; wherein he compares the
Nonconformists in England to the Anabaptists in Germany in regard of
their miscarriages and ill success in their endeavors, till of late
years; I was moved for the vindication of those faithful and reverend
witnesses of Christ, to publish this Character; whereof if any shall
desire proof in matter of fact, as in the matter of right, the Margin
contains evidence, let him either consult their writings, or those who
are fit witnesses by reason of age, fidelity and acquaintance, having
fully known their doctrine, manner of life, purpose, faith,
long-suffering, love, patience, persecution and affliction, etc. 2
Timothy 3:10, 11. And I doubt not but full testimony will be given that
their aim and general course was according to rule: some extravagance
there be in all professions, but we are to judge of a profession by the
rule they hold forth, and that carriage of the professors which is
general and ordinary.
FINIS
 
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