speak that is â—n all opportunities though not ad semper at all moments without intermission But indeed it is both our sin and our misery that in our ordinary Callings we seldom remember God as we might and should it being too true of all in a degree To forget God Psal 10.4 and not to have him in our thoughts Solemn Worship is the presenting the whole man soul and body together unto God Now this Solemn Worship is distinguished into solitary and conjoyn'd worship which usually though not properly is expressed by the terms of Private and Publick Worship but we had rather call it Solitary or Conjoyned because it is presented to God either by any one singular person alone or by divers joyning together in the tendring of it That Solitary Worship is a necessary Duty Sabbat Red part 1. c. 6. Sect. 12. appeares from the grounds of Nature 1 It is altogether unreasonable to imagine that God should lose any of his honour from any man single because there is none other company to joine with him in the Solemnity of Worship 2 It is likewise unreasonable to think that a man is not bound to seek the recovery of his souls lost happiness in his enjoying God induties of Worship because he is alone Next Solemn Conjoyned Worship is Domestical or Ecclesiastical That the Lord requires Domestical Worship from all such jointly as live in Families appears to be Moral-Natural because it being the Lord that hath placed men in a Community it cannot be justly conceived that he should do this meerly for their worldly conveniences but rather chiefly that they should improve their Society one with another to his Glory Psal 68.6 Zech. 12.12 Esth 4.16 Exod. 12.3 who is the Lord of them altogether as well as of every one of them single and so that they should worship him jointly together as wel as each of them apart § 5 Now all Ecclesiastical Worship is so assuredly of the Law of Nature that all Nations that have ever been heard of have had their joynt Publick Solemn Worship and have had Persons set apart purposely for it No man denyeth this for no man is ignorant of that which nature freely doth suggest Tertul. de Spectac c. 2. saith Tertullian Moreover Reason and Experience declare that the good of souls calls for Solemn Ecclesiastical Worship and commends it as absolutely necessary and profitable not only in that men are hereby yet more affected by a more general example Sabbat Rediv part 1 c. 6. Sect. 15. recommending the Worship of God but also because by the solemn Ordinances of Prayer Preaching Sacraments Sabbaths c. multitudes are at once taught minded of and provoked to many Duties they owe to God and Man better then their owne solitary thoughts or endeavours could ordinarily have attained to And this so much the rather because of the gifts which God to this purpose hath endued his Ministers with who by his appointment are set apart mainly for the Publick Worship exceeding those which others have usually or ordinarily yet by the advantage of Publick Worship every particular person present enjoyes the benefit of the Ministers gifts 2 Cor. 4.23 for the Edification and Consolation of every one from whom it is not hid and so may reap in one hour the strength of that which hath been growing divers years and feed upon that which hath beene gathering many dayes This Ecclesiastick Worship is so natural to man that Tertullian wondreth Tert. de Cor Milit. cap. 6. How any man can ask for Gods Law seeing it is written openly in the Creatures and naturally in the Tables of Hearts unto which the Apostle doth appeal 1 Cor. 11.14 Rom. 2.14 1.26 27. § 6. This Ecclesiastical Worship is either determined or indetermined That thing is said to be Determined which hath bounds and limits prescribed Determinare Deut. 19.14 Job 14.13 est terminos constituere saith Ravanel As that Worship then may be said to be Determined which is limited with certaine Circumstances and circumscribed so that may be said to be indetermined whose Administration and Performance is Casual Occasional Arist Eth. l. 3. c. 1. Accidental The Philosopher telleth us That Circumstances are the particular Conditions of singular Acts. Now circumstances are determined in Scripture but in general and left to Humane determination in specie Therefore Aquinas concludeth That the consideration of circumstances Aquin. 12.7 2.0 12.18.3.0 doth chiefly belong unto Divines and that they make any Action either good or bad And Scotus teacheth Scot. Sent. l. 1. d. 28 quaes 4. n. 12. That the Determination of a thing is twofold opposite unto a twofold Indetermination namely a Determination unto Contradictories or Positive Diversities and thence concludeth that Determinatio ad alteram partem Contradictionis stat cum indeterminatione ad diversa And therefore the determination of Solemn Worship to Parochial Church-communion on the Lords Day doth consist with his Indetermined Worship at other times and places on certaine occasions The sum of all is That Determined and Parochial Church-Communion is a Duty implanted by Nature otherwise it were not absolutely a Moral-Natural Duty to worship God solemnly at all for every such Duty which we by the Law of Nature owe unto God cannot but be perpetually and universally possible to all he being perpetually existent and present with us and we with him And so by the Law of Nature it is sacriledg against God to separate from determined Church-Communion chiefly without cause But I pass from Nature to Scripture CHAP. IV. All Christians are to joyne themselves to some particular visible Church when the Lord offereth Occasion § 1. MY second sort or kind of Reasoning against the Practice I oppose is deduced from plaine Scripture And here though I might plead as Tertullian did Tert. de Monogam c. 4. Scriptura negat quod non notat That the Scripture denyeth that which it teacheth not And seeing this practice hath no Scripture-warrant for any thing that I ever yet saw or heard the Practisers of it should fear that Woe denounced not only against them that adde or diminish but likewise that adulterate the sense of Scripture Tertull. de Praescr c. 17 For according to Tertullians Rule the Scripture is as much wronged by perverting the sense as by corrupting the words of it But to deal with them with their own weapons Where is it said That you are not to joyne in a determined Church Communion to hear your own Pastor Where are those words written If they answer Negatives cannot be proved To this we reply And where is that said for we find it no where in Scripture Luk. 24.39 Matth. 4.7 that Negatives cannot be proved Yea we find that Christ proved Negatives for he proved that himself was not a Spirit That God was not to be tempted c. If Negatives are not to be proved then Negatives are not to be
humane either Tradition teaching Math. 15.8 Mark 7.6 or Authority maintaining or enjoyning it 4. This was the Jewes end of their Fasting and Humiliation Isa 58.4 to expiate their former sinful and injurious courses that they might return to them more freely again As Papists in some places are reported to have a common saying in their mouths Wee must sin that we may be shriven and we must be shriven that we may sin The Minor I have proved above by Scripture Arguments namely that Parochial Church-Communion is a duty absolutely necessary implanted by nature because all Christians are to joyn themselves to some particular Church visible when the Lord offereth occasion That we are bound to hearing in our determined Congregations Necessitate praecepti because God assigneth unto every ordinary Pastor a portion of his people to be instructed by him because separation from determined Church-communion is reproved 1 Cor. 1.12 Because the Lord commandeth to worship him orderly which is not observed in indertermined Church-communion Because we are bound to hearing in our particular Congregations by Christs doctrine and example by the custome of Apostolick and primitive times and by rectified reason c. Unto these I could have added Tradition but I omitted that because that way is subject to corruption and exception and at long running the stream of the channel carrieth with it many dregges of erroneous Innovations Additions c. § 5. And now I hope it is manifest that this error is to far from being any part of our Christian Libertie as the practises of it do pretend confirming Honorius Reggias his authentick and above mentioned Proposition that it is opposite unto it at least a shameful abuse of it and a licentious liberty for an occasion to the flesh Gal. 5.13 Jude 4. turning the grace of God into lasciviousnesse Only with Augustine writing on the same occasion I conclude that it cannot be any part of Christian liberty August Tom. 4. Quest Ves. Novi Test q. 61. Illud autem quod omnino non licet nec aliquâ necessitate mitigatur ut admissum non obsit est semper illicitum For that which may not any way be done nor can by any necessity be so qualified that it may not be hurtfull after it be done is alwaies unlawfull to be done Therefore to worship God on the Lords day Afternoone and Forenoone is according to Scripture a necessary duty in our Parochiall Churches and no indifferent matter And therefore no man should be suffered openly to make this knowne plaine Sin his practice and profession The Kings that suffered the people to worship at the high places 1 King 22.43 are reproved though the Text saith 2 Chron. 33 17. that yet they worshipped only the God of their fathers and though it was also a controverted point our fathers say in this mountaine and you say in Jerusalem men ought to worship said the woman of Samaria John 4.20 CHAP. XIV Secondly Separation from Church-Communion for the Pastors knowne Insufficiency or Scandalous life may bee lawfull otherwise it is lamentable if not intolerable and impious § 1. IT is true Men pretend many causes of their separation from Church-communion that they may not seem to unreasonable as the Arians Sozom. l. 4. c. 16. whose violent and virulent endeavour was that their odious errour might bee received without any search or triall But above all other causes they do aggravate the ignorance and scandalous Life of their Minister Though such Accusers should know that by all Lawes civil and Ecclesiastical they that are ignorant scandalous or of known Insufficiently in the main work are to be rejected This should give them full satisfaction For what men of any conscience or face of common Honesty will withdraw from a Society meerly because of the presence of such whom he never accused to that society or proved sit to be rejected It may be these men do feare in their hearts just punishment of Detractors mentioned in the ancient Canon of the church Concil Elibert Cap. 75. An. 305. If any man do accuse any Bishop Pastor or Deacon of any false Crime which he can not prove he should not be admitted into christian communion before his death Furthermore let him know that objecteth his Pastors Infirmities that he is bound to search his own heart and wayes and remember what may be said against himselfe and cast the beam out of his own eyes at least to censure others as an humble christian that is sensible of his own miscarriges and imperfections and how much allowance the best men must have that they may pass for currant They who will be Accusers of others should begin at home For as saith Nazianzen Nazia Ep. 26. Cesar How shall they reprove the sin of others who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confidence in their own Innocency But as the most ravenous and hurtful birds are commonly most quick-sighted so are the most wicked men most ready and skilful to find faults in others The Eye seeth not it selfe nor any thing which is too near it so neither see we our own faults except set at some distance and in another person so David saw his fault in the person of the rich Oppressor 2. Sam. 12.2 c. till then he could not in himselfe We ought not to despise one another for Natural or common infirmities when we are daily groaning under them our selves and in the hands of the same Physician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the property of God alone to be faultlesse and perfect If Christ would not take us with all our faults and distinguish between his own and ours between us and our sins we were lost It much concerneth us therefore to have a good opinion of our Teachers For in this our Saviour examineth his Disciples not concerning his Doctrine but concerning his Person Whom do men say that I the Son of man am Mat. 16.13 And yet as Christ loves our sins never the more for all his incomprehensible love to us no more will he allow us to love the sins of Insufficient and scandalous Ministers And as we must nor think well of them so neither must I speak well of them Therefore § 2. If Ministers be insufficient or scandalous all conscionable people should endeavour speedily to cast them out Neither should any man plead compassion to them For it is cruel compassion which for feare of bringing a man and his Family to poverty will both connive at his proceeding in such hainous guilt and at the starving and everlasting Damnation of mens souls The devil loves such Mercy as this In the Primitive times if any Pastor of what degree or quality soever did fall away from the Doctrine of the Orthodoxe Church Secrat l. 1. c. 6. Sozom. l. 1. c. 14. Euseb l. 10. c. 4. Theod. l. 1. c. 9. Editionis Latinae Grynaei Ann. 1570. into any schisme or heresie or
more leisure greater helps and endowments then their Brethren had more zeal to improve this liberty for the advantage of the Truth and to remember that it is wretched Tertull. de Cor. Mil. c 1 Ruff. Hist l. 2. c. 11. Sozom. l. 1. c. 14. Rev. 21.8 Rav. in voce Timidus Matth. 10.28 33 in time of peace to be fierce as Lyons but in the combate to be fearful like Harts Ambrose as well as St Paul had a great conflict for the Church of Christ Alexander Bishop of Alexandria was blamed by many for his too slow confuting Arius his Heresie The Fearful who are threatned to have their part in the lake that burneth with fire and brimstone are they Qui veritatem Evangelii agnitam abnegant aut profiteró nolunt metu mortis vel amittendarum facultatum saith Ravanel Who deny the known Truth of the Gospel or will not professe it Or who at any time do evil or omit good against the light of Conscience for fear of danger say our learned English Annotators The Authors of most of these Errors and Blasphemies which bewitch the souls of our people are but little more to be blamed then they that do professe the Truth being endowed with gifts and helps who suffer them to walk abroad without check or controule It is but a slender discharge of our Duty Mal. 2.1 2 Jude 3. Tit. 1.9 11 to cry out against Errors and Heresies and never to contend nor convince men what Truth and Error is § 2. Though I meddle with no Controversie but with great reluctancie and distaste Intellectus dominatur Appetitui Scot. in 3. d. 33. aed. 4. yet now I am in a manner constrained upon two considerations which may be my Apologie for the publication of this imperfect Piece First As mans Intellect naturally abhorreth Error and a sanctified man doth doubly abhor Errour in things Divine so doth hee most of all abhor the corruption of the Vitals and those Errors which have a potent influence upon the Heart and Life as this which I oppose most evidently hath Mistakes we all have and shall have but the more they stop the motions of the heart and hand the more dangerous are they The second is Doctrina est species Eleemosynae Camero p. 90. The common excuse or argument of the Times Necessity and Providence which how far they may justifie me I must leave to the Judge of all men being obliged as a Pastor as a Friend as a Christian to tender my best assistance for relief of the Truth Though the crudity and weaknesse of this writing be such then as should prohibit the publication yet it may he useful to Country People who most commonly are subject to this Error Had I writ it for the use of the Learned I would have tryed to make it fitter for their use and if I could not I would have suppressed it Conc. Melevit 2. cap. 24 25. anno 416 § 3. The Shepherds part and duty is to defend his Flock from Dogs Wolves Thieves which if he neglected to do he incurred the losse of his Office according to the publick and ancient Cannons of the Church Rev. 22.11 1 Cor. 14.38 But if the Flock despising their Shepherd do miscarry they must thank themselves for it Ezek. 3.27 When the beautiful Order of the Church is broken Zech. 11.10 then the Flock cannot but be endangered by Seducers who ever corrupt the purity of Doctrine and Dicipline and marre the beautiful face of the Church The words of the Lord. Ezech. 1.38 When I say unto the wicked Thou shalt surely die and thou givest him not warning nor speakest to warn the wicked from his wicked way to save his life the same wicked man shall die in his iniquity but his blood will I require at thine hand These words should seem to Pastor and People not so much words as thunderbolts Homer Iliad 2 and therefore unto the obstinate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Text will one day be terrible For the Lord applyeth this threatning not only to every particular impenitent person but every negligent Pastor in the person of Ezechiel that he may take to heart his duty and his danger The same charge is iterated Ezech. 33.6 Signifying that Separatists from Church-Communion in their proper and Parrochial Congregations in which they should take warning from their appointed Pastor shall not escape punishment though the Watchman be negligent but if the Watchman blow the trumpet and the Flock or Sinner will not then come and hear and obey he shall incurre double punishment The Watchman then must answer for his part for the blood of all that perish through his default and negligence to whom I say Homer Iliad 2. as he in the Poet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wretched man thou shouldst not fear to tel men of their evil doing and by consequence of their Church-separation § 4. Sinners are hardly brought to the sight and sense of their sins And therefore Pastors must bring the sins of their people upon the Stage Hos 4.2 1 Tim. 5.20 Hos 6.10 Heb. 10.31 that they cannot deny them as did the Prophets and Apostles Better so then for the people not knowing their sin that it is an horrible thing to find how fearful a thing it is to fall into the hands of the living God A Christian Mat. 5.13 that hath not grace in him to reprove sinners is like Salt that hath lost his savour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is become foolish For the unsavourinesse of salt is as Euthymius saith Debilitas mordacitatis ipsius The weaknesse of its accrimony Wee have many examples of the Lords severe justice against them that swerve aside in the least things 2 Sam. 6.7 Levit. 10.1 Act. 5.4 c from the strict rule of his Word that concerne his Worship and follow their owne wills and inventions though they have never so good a pretence for it Tender hearts by judgements on others are brought the more to fear God lest the same Judgements should befall them and to discerne how failing about heavenly things chiefly in his Worship doth much incense Gods wrath CHAP. II. The late original of this Error Some mischiefs of it are indigitated A Motive to resist them § 1 FIrst it is to be understood That the judgment and practice of some men of special account in the Church of God hath been that Separatists are unworthy the honor of any set Conflict 1 Cor. 11.16 c. and publick Confutation But Saint Paul in many places knew Satans method better Satan seems somewhat shamefac'd at first asks but some small trifle give him but that he will be ready for greater points If hee win ground in the Ceremonies then he will abuse the Sacrament For when the Corinthians had sit covered at Prayer a while they grew even as unreverent at the Sacrament which the Apostle was fain to rebuke Then we are to reprove
lesser Errors at first as the Apostle did We are to think the Wise mans counsel worth the following Ne sit tibi minimum Seneca non negligere minima Count it no small matter not to neglect small matters What so small as an haire When these small hairs went from Samson Judg. 16.19 his strength left him Moreover lest overmuch silence should be interpreted Consent or beget too great confidence in men of the goodnesse of their cause and others should stumble at their vaunts Cam. p. 322. in fol. Mares Coll. Theol. d. 17. Sect. 9. Ved Arc. Arm. part 1 l. 2. c. 1. Aâ—mes de Consc l. 5. c. 12. Ruth Due Right p. 220 c. Blake Cov c. 31. I would desire the Reader for his full satisfaction to peruse learned Camero Maresius Vedelius Dr. Ames Mr. Rutherford Mr. Blake and other reverend Divines by whom he may be informed of his Duty in the danger of this sin For it is not my purpose at this time to discourse in what cases it is lawful to separate from a Church much lesse is it my businesse to speak of the incredible and detestable Church separation practised by Atheists Epicures Hereticks Libertines c. in these times Who walk after their own ungodly lusts Jude 19. and separate themselves being sensual having not the Spirit Whose judgement lingreth not Pro. 13.13 nor their damnation slumber But my businesse is to admonish those who professe they know God 2 Tim. 3.5 Having a form of godlinesse but in this deny the power thereof That the Lord might give them repentance to the acknowledgment of the truth § 2. This premised This Error of Church separation is by birth and Original like unto Israel in her worst condition even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 2.14 a Home-borne slave called by the Latines Verna i. e. Vere vilis natas of a vile Original Among the Heathen it was a reproachful disgrace to worship their gods with any new Adoration And for that very thing the Athenians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were bitterly jeered by their Comicks and particularly Demosthenes reproved Aeschines Strabo Geogr. l. 10 p. 471. saith Strabo Wee then should fear that vengeance denounced against the final impenitency of Revolters in Religion doth not only concerne Apostates openly denying Christ but as Fulgentius well noteth Fulgent ad Thras l. 1. him also Qui silentio firmat errorem who by silence confirmeth any Error and by holding his peace doth not confirme the Truth Divinam contumeliam qui non refutavit acumulat He that repelleth not Gods dishonour Luk. 9.26 what he possibly can addeth to it The negligent or sleepy Centinel betrayeth his Princes Tent. And now lest here I should seem singular I will expresse the degenerate Birth and Nativity of it in the words of learned Honorius Reggius Honor. Reg. de Statu Ecclesiae in Anglia p. 95. who hath collected a hundred and eighty Errors out of Mr. Edwards his Gangrene and other late Writers practised in England since the year 1640 and communicated them unto forraign Nations of which this is the 125 Error Partem Libertatis Christianae esse non audire proprium Ministrum sed ubi libeat â quo plus commodi speretur That it is a part of Christian Liberty not to hear our own Minister but to hear where one liketh best and from whom we hope for most profit § 3 The mischief of the practice I here oppose lieth not in the bare error of judgment but in the unchristian Division and Alienation which thence sloweth contrary to the Humility and Love which is the visible character of Christians Evagr. Hist l. 3. c. 14. in Henotico Zenon Imp. Alas the hideous Doctrines the contemned Ordinances the unheard of wickedness that this Doctrine hath produced the reproached and slandred Ministers the weak that are scandalized the Professors apostatized the Profane hardned the Enemy insulting all these do describe it more plainly to us then words can do and cry aloud in the ears of God and good men Hence is all this Atheism amongst us in denying or not having a God this Apostasie Ephes 2.12 Heb. 10.38 Hebr. 12.16 in drawing back and estranging our selves from God this Profanenesse in refusing the Creator that we may enjoy the Creature How fruitful are we in monstruous sins from the lowest step of Semi-separatism to the highest pitch of Rantism Which should produce all manner of Attestations to the Truth of Christ against the Errors and Blasphemies occasioned by this practice But if we cannot see it at home we may hear of it from abroad from the pens of Protestant Divines making observation of the state of the Church in England Honor. Reg. de St. Eccl. in Angl. p. 1 Theologi Cestrens in Attestatione sua Excusa Anno 1648. Marc. in Disp aliquot c. who give this sad yet true report unto the world That England in four years space is become an heap and sink of all Errors Sects no Province from the beginning of the world ever brought forth in so short a space so many monstrous Heresies as this Can any man name any age since the Apostles among all the odious Heresies that still invaded the Church that ever had such open Maligners of the Ministry in general and that struck so ragingly at the very standing of the Gospel as the Church-Separatists in this age have done and still do and that in such numbers Nay hath Christ any thing that he may enjoy unquestioned among us As he may not have a Minister so he must not an Ordinance not a Day not a Duty not so much as his Deity among us For Opinion once seeded in Error shoots out into Heresie and after some growth in time into Blasphemy § 4 What then Must a true Christian stand by and see the Cause of Christ like a Foot-ball in the midst of a crowd of Boyes tost about in contention from one to another and spurned about in the dirt driving it on to the goal of their private interests and deluded fancies Truly it is not so easie for gracious dispositions to turne off the publick calamities of Gods Church Where is the policy I say not Christianity of our times Socrat. Hist l. 5. Praerâ— Which should mind us that Calamitatum Reip. Ecclesiae est communio vicissitudo No man can do other then lose his private felicities in the common distresses of the Church To avoid then all occasions of publick Service for the Church under pretence of Humility or Redusenesse speaks too broadly the deliquent Refractory Your Anchoret that digs his grave in Speculation meerly and your Mole that is earthed wholly in an affected solitariness are not liable so properly to obscurity as death And we find an Apoplexy and Sleep no lesse on their endeavors then in their names Indeed such Silk-worms spin themselves into Flies disanimate heartlesse Flies livng neither for Church nor
so highly pleasing the Lord as the three Persons in the blessed Trinity have put themselves in Order to shew how well they love it And order is a thing so neerly concerning us Mat. 28.19 1 John 5.7 Zech. 10.7 as break Order once and break both your Staves saith God in Zachary both that of Beauty and that of Bands The Staffe of Beauty for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no manner of decency or comeliness without it but all out of fashion The staffe of Bands for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no kind of Steadinesse or constancy but all loose without it Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All falls back to the first Tohu and Bohu for all is Toha empty and void if God fill not in Order all is Bohu a disordered rude chaos of confusion if Christ order it not Every body falls to be doing with every thing and so nothing done nothing well done I am sure Every man then should whatever his Gifts be order his Place and Standing in Divine Worship by Christ assigned him This is judged needful even in secular matters Write one never so fair an hand if hee have not Orderly the Calling of a publick Notary his Writing is not authentical Be one never so good a Lawyer if he be not ordered to be a Judge he can give no definitive Sentence Scot. l. 2. Sent. d. 2. q. 12. n. 3. Aquin. 22.26.1.0 The Order of Nature is prefixed by God and is necessarily to be observed by every Natural cause saith one Schoolman And wheresoever there is a beginning there must be some Order saith another § 2. Ignorance of the Truth as Lactantius noteth well maketh incertam labentemque sententiam an uncertain and slippery assertion Will-Worship is no Religious Act because it is not directed by Divine Order Neither are good Intentions enough John 4.23 We must be certain of Gods revealed will to order us in his Worship otherwise we cannot do it in faith Now this is Will-Worship to make any thing answer for Gods Worship to our selves of our selves without Order from God and warrant of his Word Amos 5.26 Colos 2.22 2. Sam. 16.16 We must be Passive not Active here Mans Devise and Self-wisdome at the best pretend what he will is no warrant for Gods Worship especially Amphibolies Equivocations Mental Reservations or the like for howsoever they may silence the cry of a carnal conscience yet they are but shifts and shuffles which have no ground from Gods Word Though Israel had builded Temples in Dan and Bethel Hos 8.14 to the memory of God yet the Lord calls it a forgetting of him their Maker God will be worshipped onely by the rule of his Word Notwithstanding the dignity of Adams excellent condition in Innocency the variety and plenty of provision he had without any cost or paines of his own he was not to live an idle life and without order And though he were to work on the Week dayes without sweat or wearinesse yet on the Sabbath by Gods example if not by his command he was to rest from that work to give himself more intentively to the Worship of God and communion with God which he could not so well do if he did any thing else at the same time It is not then as Anaxagoras said Lactan. l. 3 c. 9 and our Atheists and Epicures do Man was born to see the Sun and look unto the Heavens but to seek know and serve the Lord his Master He not only giveth life but means also by which we may orderly distinctly Act. 17.27 observing due cicumstances come to know him § 3. A thing then may bee good in the substance and yet in the Circumstances Time Place Person c. unwarrantable 2 Kin. 12.3 Deut. 12.11 As the Israelites worshipping in the High Places the Duty was good but the place where it was performed was prohibited so the Duty of Will-worship in the Indeterminate Service of God in a Church enjoying her freedome the Schoolman telleth us Aquin. 12.73.7.0 That the Circumstance aggravateth the Sin In matters that concerne God who is so fit to be consulted with as he whom God setteth over us and ordaineth for the self-same purpose In the order of the Universe not only is the Kind or Species intended but also the individuals in the principal parts thereof saith Scotus Scot. in Sent l. 2. d. 3. q. 7. ad 5. Aquin. 1.47.3.0 1 106.3.2 ◠And all things created by God have an order to God and mutually to themselves saith Aquinas His reason is Because all Order dependeth on the Will of God Hence I infer That oftentimes the circumstance of an Action marrs the substance and that in divine matters we must not only look that the body of our service be sound but that the cloathes be sit The Princes of the Philistines had before given their voices what should be done with the Ark of God 1 Sam. 5.10 yet nothing is done without the direction and assent of those whom they accounted Sacred Nature it self sendeth us in divine things to those persons whose Calling is divine It is either distrust or presumption or contempt that carries us our own wayes in spiritual matters without advising with them whose lips God hath appointed to preserve knowledge The Philistines desired to be directed by their Priests and Diviners in the matter of their Oblation 1 Sam. 6.4 What shall be the Trespasse Offering say they which we shall return unto God They knew well that it were bootlesse for them to offer what they listed Pagans can teach us how unsafe it is to walk in the wayes of Religion without a determined and certaine Guide This is likewise confirmed by the custom and Canons of the ancient Church For it was decreed in the Councel at Eliberin about the year 310. Conc. Eliber cap. 21. That if any man without a lawful cause stayed three Lords Days from his Parish Church his punishment was that he should be so long time excluded from Christian Assemblies Moreover Coriolanus citeth out of Burchard another Canon of the same Councel in which it was determined That they who came seldom to their Parish Church should not at their approach to death be admitted into Communion before they brought forth fruits meet for repentance § 4 In vain is comfort expected from God Be Hall Contemp. 81 if we consult not with his particular Vice-gerent that hath oversight over us For David in his distresse for Ziklag 1 Sam. 30.7 spoiled by the Amalekites called for Abiather he could not live in the Court of Achish a Heathen King without his Seer and overseer Hence Gad is called Davids Seer 2 Sam. 24.11 Ravanel in Videre Heman the Kings Secr 1 Chron. 25.5 Jeduthun the Kings Seer 2 Chron. 35.15 because they put their Kings principally and particularly in mind of those things which appertained to the service and worship of the Lord. And
hear as every one liketh in a distracted church-Separation contrary to the Ordinnances of God and good Magistrates Exceptions indeed may be taken at the overlarge extent and disordered situation of divers Parochial congregations But Parochial Assemblies not the name but the thing is the way that comes up to the Rule of Scripture Light of Reason and the Presidents of Primitive times Our congregational Bretheren will have the limit of a Particular Mr. Blakc Cov. Cap. 3. church to be within that number of persons that may congregate in one place for Ordinances If this be yeilded then it will easily be proved that Parish-congregations are of Divine Institution and then it will consequently be true that peoples Separation from Parochial Church-communion hath this Sinful Effect to be a Disorderly confusion contrary to Divine Institution For Contiguas pictas jussit habere domos Saints that made up a church were still Saints in cohabitation they were as in faith so in Habitation joyned together § 3. It were easie to relate the abundant fearful Effects and sinful consequents which this Practice of Church-Separation doth produce as the disorderly confusion which of necessity it doth occasion the weakning of the work of the Lord in the place where providence hath seated them Mr. Blake loco supra citato and conferred many Mercies upon them the depriving of Pastors of their Flock Spiritual Parents of their Children the animosity of Spirit that is wrought in those that withdraw themselves judging them whom they leave as scarce Ministers of Christ nor their congregations as churches of Christ withdrawing then and thence when and where Christ is pleased to reside I do only urge this that it is without all Scripture precept or president to depart from the solemn and publick worship of God to which his special providence hath bound us It was accounted dangerous not only to estimate one Apostle above another as Papists do Saint Peter contrary to the ancient practice and doctrine of the church in Tertullians time Ter. de praescrip c. 24. Non mihi tam bene est imo non mihi tam male est ut Apostolos inter se committam I am not so wise saith he nay I am not so foolish as to value one Apostle above another But it was thought dangerous also to esteem one Father or Teacher in the Greek or Latin church as if he had the mind of Christ above another 1 Cor. 2.16 as the Apostle speaketh The Greek Menologie mentions a Division like that among the Corinthians in the Greek church in the daies of the Emperour Alexius In which one preferred Basil An. 1103. another gloried in Nazianzone a third extolled Chrysostome until they heard this voice from heaven 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are all one before God It is dangerous then to extol one of the servants of Christ who speaks according to the Spirit of Christ Doroth. Bilioth Patr. Tom. 2. above another lest as the Historian reporteth such Admirers become Miriones that is like to the man who first magnified Zosimus next Macarius then the Apostles Peter and Paul lastly the Blessed Trinity which also blinded through Inconstancy he renounced totally and finally This is our fear this is our complaint § 4. This Error of Indetermined church-communion was of old taken for a consequent yea a symptome of Luxury and Wantonness It was observed of the Corinthians that they were rich and luxurious and therefore proud and contentious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so on as Strabo describeth them Strab. Geor. l. 8. We should therefore beware of such Separation as a Mark of Spiritual Wantonnesse And we find in Hesychius that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no better then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus you may see the Genius or Inclination of what people is strongly bent unto this Sin And though it be true that Grace doth not only polish Nature Morality knoweth how to do that but even subdue it and change the very frame and constitution of it yet being that it is not wholly conquered in this life it is like it will shew it selfe most in some domineering corruptions Ball against Can. which generally reign among Christians This Error tendeth to the renting of the church the disgrace of Religion the advancement of pride Ignorance contention Offence of the Weak Grief of the Godly Hardning of the Wicked and rising againe of Antichristianisme For they that voluntarily depart from their determined congregations if in words they do not maintaine Antichrist really they do him more credit then his chief upholders Seeing of necessity they must confesse that in other churches which may be Antichristian for any thing they know the pure Faith may be entirely professed the Doctrine of Salvation plentifully preached the Seals of the Covenant rightly administred for substance and by the blessing of God upon his own Meanes Christian Soules ordinarily converted and nourished unto eternal Life Which is more then all the Factors for Antichrist shall ever be able to make good Upon this account it seemeth the Council held at Nantes decreed Conc. Nannat c. 1. et 2 Anno. 800. Grat. causa 9. qu. 2. Can In Dominicis that no Pastor should admit unto Divine Ordinances any man of another congregation that willingly despised the Dvine Exercise of his Ordinary Minister And Gratian reporteth that to the same effect and purpose one Canon was established in Concilio Meldensi § 5. Unto all these I could add Musculus his judgment who relateth five dangerous consequents of this Error 1. That it casteth the Soul into danger of its Salvation while as it departeth from communion with the appointed and approved Congregation Museu Loc. Comm. de â—â—…hismate 2. That it divideth as much as in it lyeth the whole and entire body of Christ 3. That it despiseth not one or two christians but the whole congregation which it forsaketh 4. That it doth not only despise but condemn that congregation as not genuine but adulterate 5. That it violates the bond of Peace which is charity in that it not only departeth but seduceth others to depart from their proper and peculiar congregation All which are confirmed and amplified by that Pious Divine How dangerous this Error is may further be declared by many testimonies of Judicious Calvin Calv. Instit l. 4. c. 1. per totum praesertim § § 4. 10. Who often telleth us that so highly doth the Lord regard the communion of his church that he counteth them Traitors and Fugitives who contumaciously separate from any Society or congregation which maintaineth the true Ministery of the Word and Sacraments And that so highly the Lord esteemeth his church That whosoever wrongeth her authority he judgeth it derogatory to his own Honor c. But I study brevity CHAP. XIII The causes which men pretend for Separation from Parochial Church-Communion are frivolous and invalid And First Indetermined Church-communion is no part but an Abuse
Recusas esse in corpore August in Joan. tract 87. si non vis odium mundi sustinere cum Capite thou refusest to be in the body if thou wilt not suffer the hatred of the world with thy Head Sure the currant credit of the godly in Gregory his time Greg. in Ezek. Homil 9. was perversorum rogatio vitae nostrae approbatio Wicked mens detraction is the approbation of our lives And in all times the rebuke of Christ was the Religion of Christians Heb. 11. per totum And as for our way of preaching the Reverend Provincial Assembly of London Vindication set forth Nov. 2. 1649. page 82 doth piously and judiciously complaine that though wee are farre from justifying any indiscreet or passionate expressions yet we conceive it to be very hard measure to have our integrity arraigned and condemned for humane infirmities And wee hope we may without boasting say thus much That the setled Ministry of England was never more censured molested impoverished and yet never more pious peaceable and painfull Wherefore that I may not number up numberless encouragements stand upon your guard within the limits of your daily warfare with the world since faith is the victory that overcometh the world 1 John 5.4 Only consider him that endured such contradiction of sinners Heb. 12 3 Deus Pater Agonothâ—tes Tertul. ad Martyras cap. 3. Xystarches Spiritus sanctus Epistates Jesus Christus Corona aeternitatis bravium Angelicae substantiae politia in coelis gloria in secula seculorum He that hath said Be of good cheer I have overcome the world John 16.33 He is both Commander and spectator of your combate He is both Judge and Rewarder of your courage and conquerour of your enemie He will give you the Crowne of glory that fadeth not away CHAP. XI Thirdly Other imaginary and imaginated Pretences are answered § 1. ALthough all Divine Truths be precious yet controversies are so distastefull to me that I resolved against them But he that made us must rule us and he that putteth us into the Vineyard must measure out our work and commandeth me to speak briefly to the subsequent objections For this is another Office of holy discipline Non solum bona ostendere sed mala refutare Tert. Apolog c. 39. Not only by sound doctrine to exhort but likewise to convince the gainsayers Tit. 1.9 § 2. First Some say they separate from a determined Church-communion because of diversity of doctrine as if they knew not where to find the truth It is true Eccles 7. ult Solomon complaineth That men have sought many inventions or imaginations as in other things so likewise in Doctrine whereby men are drawn from the simplicity of their Creation The Apostle likewise complaineth of a wind of doctrine Eph. 4.14 whereby Christians began to be blown from the stedfastnesse of the Truth August de civ Dei lib. 18. cap. Heb. 13.9 2 Cor. 2.17 Augustine saith that Satan seeing that Idolatrous images would downe he bent his whole device in place of them to erect divers imaginations that people in stead of images might bow down to these and worship them Since which it hath been his daily practice either to broach divers and strange doctrines never heard of before or to revive the old and new dresse them and to mingle them for that by themselves they wil not utter with the Apostolical doctrine that so he might vent them And this indeed is the disease of our age and the just complaint we make of it There hath good dispatch been made of images but imaginations in their stead are deified and worshiped carrying the Name and Credit of Apostolick Doctrine To prevent this mischief We are no where commanded to Separate from Church-communion 1 John 4.1 1 Thes 5.21 but to try the spirits to prove all things to hold fast that which is good and that we may do that we are to pray that he would open our eyes that we may behold wondrous things out of his Law Psal 119.18 Heb. 5.14 and to pray for knowledge and understanding and to endeavour to have our senses exercised to discerne both good and evil The advice that Sysinnius presented to the Emperour Theodosius studying how to put an end to the differences in diversity of Doctrine Sozom. l. 7. c. 12. that then troubled the Church was to avoid all disputations with Sectaries and to demand of them when they petitioned him whether they would stand to the judgement of such as were Teachers in the Church before it was divided especially where their judgment dissented not from the Scriptures Bp. Andrewes Ser. Worship imaginat Ancient Fathers thought it meet that they that would take upon them to interpret the Scriptures should put in sureties that the senses they gave should be no other then the Church in former time had acknowledged All that came after the Apostles are commanded to labour for knowledg and learning 1 Thes 5 12 1 Tim. 5 17 1 Cor. 9.8 and not to utter their own imaginations or do desire to be believed upon then bare word for that were to have dominion of their Auditors Faith Say I this of my selfe saith the Apostle saith not the Law this also Give I this sense of mine own head or hath not Christs Church heretofore given the like Which one course if it were strictly kept would rid our Church of many false imaginations which now are stampt daily because every man upon his owne single bond is trusted to deliver the meaning of any Scripture § 3. Secondly Others pretend that they separate from Church-communion for neglects and corruption in discipline For answer to this I would they read what their own Mr. Cotton of New England writes that the many notorious scandalous persons that were found in the Churches of Israel Mr. Cottons Holinesse of Church-members p. 21. did only argue the neglect of Ecclesiastical discipline in the toleration of such publick scandals in the Church And thus none of the men of God who could not be ignorant of the Churches duty and their sin in such neglects ever attempted to Separate from that which was in this sort faulty All was not right in the exercise of discipline in the Churches planted by the Apostles The Church of Corinth was censured as very faulty 1 Cor. 5.2 So was the Church of Smyrna Revel 2.14 No lesse faulty was the Church of Thyatyra Rev. 2.20 Neither could the Church of Sardis be free seeing the greatest part were openly bad there being but a few that had not defiled their garments Rev. 3.4 And yet nothing heard by way of advice for any to make separation nor reproof for their holding up Communion nor any one instance of a separatist given And here Mr. Blake sheweth Mr. Blake Covenant c. 31. p. 238. that the godly non-conformist in England who had a low opinion of the discipline then exercised were so zealous