probanda sapientia no Religion should be undertaken without wisdom neither should any wisdome be allowed without Religion For all overdoing in Gods work is undoing as saith a late redoubted Warrier of the Lord Mr. Baxt. Direct 26. pag. 352. And whoever you meet with that would overdo suspect him either a subtil destroyer or one deluded by the destroyer Oh what a Tragedy could I here shew you of the divels acting And what a mysterie of the Hellish art of deceiving could I open By occasion of our present quarrels with hereticks the Old Serpent steps in and will needs be a spirit of zeale in causing many professours to separate from their appointed congregations and inducing them or rather seducing them to overdo O that God would open the eyes of his churches in England to see this Satanical stratageme § 3 Then let us not be too much bent on a thing Rom. 12.3 nor just in our own opinion but let us temper our zeal with godly wisdome advise with others lean not on our own understanding flatter not our selvs in any opinionative confidence of our own abilities to judg of all that is fit to be done but think soberly of our selves The more humble thou are the more wary and circumspect thou wilt be and the more wary the more safe Now for the avoiding of overdoing in the point in hand let us constantly practise these few Directions First Labour for knowledge and a sound understanding 2 Tim. 1.7 a sound Judgment is a most precious mercy and much conduceth to the soundnesse of Heart and Life Aug. de C. D. l. 5. c. 10. Male vivitur si de Deo non bene creditur A weak Judgment is easily corrupted And if it be once corrupted the will and conversation will quickly follow Our understandings are inlets of entrance to the whole soule The moral Philosopher hath well concluded Derodon disp 1. in Ethicis § 4 Omnis malus est ignorans solus ignorans malus est ignorance is virtually every errour Secondly Be sure you make conscience of the great duties you are to perform in your families Teach your children and servants the Knowledge and fear of God pray with them daily and fervently Read the Scriptures and good books to them Keep them from sin especially see that the Lords day be wholly spent in these exercises and not in sports or idlenesse Thirdly Remember alwaies that ye are bound to be followers of Peace and unity He that is not a son of peace is not the son of God All other sins destroy church-communion consequentially Dial cum Trapertit pag. 265. but division and separation demolish it directly Justin Martyr professeth that if a Jew should keep the ceremonial Law so hee did not perswade the Gentiles to it as necessary yet if he acknowledg Christ he judgeth that he may be saved and he would have communion with him as a brother And I professe that I believe that professors which disturb the peace of the church and separate from their brethren nay I fear lest they should prove a firebrand in hell for being a firebrand in the church Fourthly Keep the mastery over your flesh and senses Few fall from God but flesh-pleasing is the cause Remember who hath said If ye live after the flesh Rom. 8.5 6 7 13 14 ye shall die Think of this when ye are tempted not only to lust drunkenness worldliness c. but also when ye are tempted to seperate from your Parochial Assemblies for the Apostles hath pronounced such to be carnal You little think what a sin it is even to please your flesh further then it tends to help you in the service of God Seneca I. p. 14. Multis enim servict qui corpori servit He hath many masters that serves his flesh and after Honestum ei vile est cui corpus charum est Honestie is vile to him that endeareth his body Happy were many a Christian if they had learned this lesson which an infidel teacheth them then would they beware lest conscience lose its tendernesse then would they live in a constant readinesse and expectation of death having their conversation in heaven while they live upon earth Fifthly Look upon all present actions or conditions with a remembrance of their end Plutar. de Adulat Ambit Solon desired Croesus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to behold the end Desire not a share in their prosperity who must pay as dear for it as the losse of their souls Be not ambitious of that honour which must end in confusion nor of the favour of those that God will call enemies Fear not that man that must shortly tremble before God whom all must fear Sixthly Deal faithfully with every truth you receive take heed of subjecting it to carnall interest If once you have affections that can master your understandings you understand not the Truth This changeth Christians into Males or Asses Soz l. 6. c. 5. as Antony the Hermite dreamed of the Arians For when you have a resolution to cast off any duty as Parochial Church-communion you will first believe it is not duty And when you must change you judgement for carnal advantages you wil make the change seem resonable and right And evil shall be proved good when you have a mind to follow it Lastly Apprehended and necessity and usefulnesse of Christs Officers Order and Ordinances for the prosperity of his Church Tell your Archippus that he fulfill his ministry Concil Milev 2. c. 24 25. Anno 416. as in abandoning all sin in conversation so all errors in doctrine otherwise by the ancient canons of the Church he hath forfeited his ministry Pastors must guide you not seduce you or lead you Jesuitically blindfolded caecâ obedientiâ Pray for you Minister that utterance may be given him Ephes 6.19 that he may open his mouth boldly to make known the mystery of the Gospel Watch carefully that no weaknesse of the Minister draw you to a disesteeme of the Ordinances of God nor any of the sad miscarriages of Professors should cause you to set lesse by Truth or Godlinesse Wrong not Christ more because other men have so wronged him Quarrel more with your owne unfitnesse and unworthiness in Ordinances then with other mens It is the frame of your own heart that doth more to help or hinder your edification then the quality of those whom you joine with § 4 But the sad experience of these times of separation from determined church-communion hath much abated the confidence of the godly that Antidotes wil prevail with the vulgar or ordinary Christian and caused them to have lower thoughts of mens docility and tractability then sometimes they have had and doe look on man as a distempered inconstant creature Arist Eth. lib. 7. c. 14. in sine of a natural mutability in his apprehensions and Affections though God who knowes the heart and knowes his owne decrees may know
notes that to the Sanctification of that Day exercises of publick Worship in a Church well constituted and enjoying her Liberty ought to bee held forth forenoon and afternoon Halfe the Lords Day spent in Religion will not suffice to discharge from the second due attendance on that Day Sabb. Red. part 1 c. 11. Sect. 5. For if the Law of Nature determine for every worky-day of mans life at least a double attendance upon God as necessary unto all men much more on the Lords day The continuance being not here determined the service may be so suddenly dispatched as nothing but want of will and Devotion can be assigned as the cause of not tendring that double proportion on the most busie day that any man hath in his whole life § 3. Furthermore reverend Mr. Collings proves by four Arguments Vindiciae Minist Evang quaest 5. p. 82. that it is the duty of private Christians who have set themselves under particular Pastors not to neglect them when they do preach For 1. To what purpose made they choice of him 2. He hath a particular oversight over them committed to him Act. 20.28 1 Pet. 5.2 1 Thess 5.12 Hebr. 13.17 14. 3 A Pastors more especial tye to his own Flock then another Act. 20.28 1 Pet. 5.2 argues that they are more especially tied to him and that he is appointed to feed them 4 Christians own Pastors have a more special dispensation of the grace of God given them to them-ward Eph. 3.2 Of which more fully Chap. 6. Now then lay these together Is it the duty of private Christians who have set themselvs under their particular Pastors to attend divine Ordinances on the Lords day delivered forenoon and afternoon But see the times Dr. Harrie Peters Enlargm in Prefat Reader It is lamentable to consider the little use that is made of Gods Ordinances in most places Preachers too often I tremble to speak it or write it be used like Post-horses spurred on till they be spent and then a fresh is called for in the mean time the world sits stil and thinks to be saved for hearing Reader mourn for this weep for this for this boads a Judgment the Lord will surely reckon for the blood of his servants spent Nazian ad Bas as well as shed See Nazianzen his complaint Epist 31. CHAP. VI. God assigneth unto every ordinary Pastor a portion of his people to be instructed by him § 1. THirdly Rav. in voce Gratia num 3. dist 3. A Ministers Calling is termed in Scripture The Grace of God as Rom. 1.5 Ephes 3.2 And it is so termed in a twofold respect 1. Because the designing to the Ministerial Calling is of grace 2. And the faculty qualifying us for it is from the free favour of God The Ministerial Function then hath these two properties 1 It is founded in the free pleasure of God Gal. 1.15 2. All the sufficiency which enableth any man to dispence the mysteries of the Gospel it is the meer grace of God 1 Cor. 15.10 From these premisses I infer That as God giveth Ministers their Calling so also their people toward whom he will blesse their labours It is true the care of all the Churches was laid on the Apostle 2 Cor. 11.28 but not so now for wheresoever God now giveth a Ministerial Calling there he giveth a people of whom the Minister may say Towards you grace is given me of God Bains ad locum This is Mr. Bains his observation on Ephes 3.2 That Christians own Pastors have a more special dispensation of the grace of God given them to them-ward Whence he concludeth This should instruct people to depend especially on those who are set over them for those are they who are furnished from God in an eminent manner with grace towards them They are foolish Pigeons that know not their owne Lockers and foolish sheep that know not their shepherds voice and foolish people that know not their Minister § 2. Hence then it is evident That God assigneth to every ordinary Minister a portion of his people This is the difference between Ordinary and Extraordinary Pastors For ordinary Ministers the Lord commanded to fasten them to certain places Ordain Elders in every City Tit. 1.5 Conc. Chalce l. c. 6. An. 451. Epaunen c. 2. An. 515. Megunt c. 22. An. 829. Tribur c. 27 An. 895. And in the Councel of Chalcedon it is decreed Nemo ordinetur absolutè Let none be Ordained at large lest he prove a wandring Jonathan Caranza addeth three other Councels that decreed a wandring Levite not to be admitted into communion the reason is rendred by the Canonists Ne dicatur Mendicat in palaestra infelix Clericus Every Minister then must be separated authorized and have allotted to him a certaine portion of people which may bee instructed by him which the diminutive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem to insinuate in the Scripture Now as God giveth to every Pastor his several Flock so he will that we take pains in leading them We must not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be Bishops in other mens Diocesses lest God say Who requireth this at your hand When the Lord lighteth Candles he findeth candlesticks on which to set them and when hee giveth a Calling he giveth a people amongst whom this Function should be exercised in whose consciences unlesse they be scared he giveth his Minister a peculiar report § 3. Indeed if any come to our Congregations as wanting their spiritual food by the Word and Sacraments then it is good for a Minister to bee like a young woman saith Mr. Bains so full brested that shee can both feed her owne child fat Bains ubi supra and lend a draught to her neighbours Ruther Due Right of Presbyt c. 4. Sect. 5. p. 185 Especially the Seales of the Covenant are not to be denyed to approved Professors of another Congregation for wee hold all who professe the Faith of Christ to be Members of the Visible Church though they bee not members of a visible congregation and that the Seals of the Covenant should not be denyed them But to let an itch of vain glory carry us so far as to affect this that cometh from without and be cold at home this is to forget where our grace principally lyeth Ministers are Stars and the best shine is in our own Sphere This I say not as if it were not lawful in some cases to lend our labour elsewhere For due circumstances considered we may say as he Act. 16.9 Come help us in Macedonia And it was a custome in the Primitive times as Clemens testifieth that if any Presbyter or Bishop came to another Constit l. 2. c. 48. they shall be entreated to preach because it falleth out as Christ saith Mat. 13.57 A Prophet is not without honor save in his own Country and in his own house Pastors then do warrantably performe Pastoral
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
THE PARASYNAGOGUE PARAGORIZED OR A Parenetical confutation of the Epidemical Error which asserteth Separation from Parochial Church-communion Demonstrating Their practice who on the Lords day neglect the publick Exercises of Divine Worship in their Parochial Congregations and frequent caeteris paribus other Churches to be Anti-scriptural By John Lesly Minister of the Gospel at St. Michaels neer St. Albans in Hertfordshire London Printed by Thomas Maxey in Thames-street 1655. 1 Cor. 3.4 VVhile one saith I am of Paul and another I am of Apollo are ye not carnal Clemens Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian de Lapsis Non jungitur Ecclesiae qui ab Evangelio separatur Basil ad Amphiloch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the Honourable WILLIAM LENTHALL Esquire Master of the Rolls c. Honorable and Honored Sir A Sufficient Apology for my bold adventure of presenting this part of my poor endeavors unto the publick view may be an observation of the heathen that when the Lord is pleased to visit a Nation with the sword or the like judgment Eurip. apud Sarah l. 11 pag 498. then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worship of God is weakened and men will not honor him as they should Not so much for your particular inclination toward mee doe I make mention of your Name before this Treatise as for that generall Concession and Homologie That the publick inferres the private benefit In the peace of the City Jerem 29 7 ye shall have peace For I feele my selfe no senselesse member of those bodies which out of divers experiences challenge an interest in your Honours most favourable Integrity and Love which you have alwaies borne to Gods Glory Christs Gospel and all good Causes wherein you may bee charitable The greatest greatnesse hath no greater Honour belonging to it then to be an Abrech to Persons Bookes Gen. 41.43 and Causes of this Nature Such Cedars have their spreadth and tallnesse to shelter such Fowles of the Heaven under their shadow It was the pious resolution of Luther in one of his Epistles Inveniar sanè Superbus Avarus Luther ad Stanpit Adulter Homicida Antipapa omnium vitiarum reus modo impij silentij non arguar dum Dominus patitur That hee had rather be counted any thing then bee accused of wicked silence in Gods cause And wee know that the more dishonoured and trampled upon any cause of God 's is the more hee expects that wee should appeate for it Now lest any man should bring a bloud-shot eye to make all appeare of a wrong colour that I have made no particular Person my Aime or Adversary my witnesse is in heaven Job 16 19 and my record on high But because losse of Salvation followeth obstinacie in Errour Camero p. 286. in folio I have done my poore endeavour to proclaime Gods will If any doe demurre or obstinately persist or resist they may remember they erre not without warning Common Ingenuity commandeth mee thankfully to acknowledge what you have done for one that hath no wittie Insinuations for extracting of your favours nor Impudency enough to returne them in flatteries yea who had such obstructions betweene his heart and his tongue that hee could scarce expresse the least part of his Thankfulnesse much lesse is hee able to make you a requital But the Lord of Lords grant that you may find all favour in the eyes of God and Man that all true Happinesse may be multiplyed upon you and yours and crown you with eternity So prayeth Your Honours obliged and humble Servant in the Lord JOHN LESLY The CONTENTS Chap. 1. THere is a necessity of opposing Errors and a special necessity of opposing the Errour of Indetermined Church-Communion 2. The late Original of this Error Some mschiefes of it are indigitated A Motive to resist them 3. Parochial Church-communion is a duty implanted by Nature and a Moral and Solemn part of Divine Worship 4. All Christians are to joyne themselves to some particular visible Church when the Lord offereth occasion 5. We are bound to hearing in our own determined Congregations Necessitate praecepti 6. God assigneth unto every ordinary Pastor a portion of his people to be instructed by him 7. Separation from determined Church-communion is reproved 1 Cor. 1.12 and 3. ver 4. 8. The Lord commandeth to worship him Orderly which is not observed in Indetermined Church-communion 9. We are bound to hearing in our particular Congregations by Christs Doctrine and Example 10. We are bound to the duty of Determined Church-communion by the custome of Apostolick and primitive times 11. Reason teacheth that Indetermined Church-communion is carnal glorying in the worthinesse or excellency of other Pastors 12. Some sinfull effects and consequents of Parochial or Congregational Church-separation The causes which men pretend for Separation from Parochial Church-communion are frivolous and invalid And 13. First indetermined Church-communion is no part but an abuse of Christian Liberty 14. Secondly Separation from Church-communion for the Pastors knowne insufficiency or Scandalous life may be lawful Otherwise it is lamentable if not intolerable and impious 15. Thirdly Other imaginary and imaginated pretences are answered 16. Serious and frequent admonition ought to be inculcated against this error 17. Some Antidotes against the Infection of Separation from Parochial Church-communion 18. The Conclusion ERRATA IN the Book pag. 4. lin 26. for Cannons read Canons p. 5. l. 16 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. l. 9. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 9. l. 10. for were read went In Marg. l. 24 for Arm. de read Ames de p. 10. in Marg. l. 16. Jer. 2.14 is wanting p. 13. in Marg. l. 10. for Ceserens read Cestrens p. 15. l. 6. for livng read living p 16. l. 8 put out and. l. 22. for exacteth reade enacteth p. 31. l. 4. put out the. p. 44 l. penult for Ceristians read Christians p. 47. l. 4. are is wanting l. 5 for allay read alloy p. 73. l. 22. for Orthadox r. Orthodox for Hetorodox r. Heterodox p. 80. l. 4. for apprehend read apprehended l. 27. this is wanting p. 105. l. 15. not is wanting p. 111. l. 18. the is wanting p. 124. l. 7. put out not lin 22. for Meditaion read Mediation p. 139. l. 11. for nulla read nulli The Parasynagogue Paragorized OR A Parenetical Confutation of the Epidemical Error which asserteth Separation from Parochial Church-Communion CHAP. I. There is a Necessity of opposing Errors and a special Necessity of opposing the Error of indetermined Church-communion § 1. IT is the infinite Goodnesse of the Lord that in wrath he remembers mercy For my part Hab. 3. ◠I look upon it as a special mercy that although we live in times in which the Truth is opposed and blasphemed more then ever before yet the Faithful have liberty to speak and write in defence thereof I wish that all orthodox Christians who have
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
Commonwealth So that he that retreats at any Alarm or Summons of God for the common affaires of the Church to enjoy himselfe in his solitary ends runs himself on the shelves of that rough censure of Athanasius Athanasius ad Dracont Part 2 Edit ult Vereor ne dum propter te fugis propter alios sis in periculo apud Dominum To stand by and to give aime only whilst others shoot proclaimes thy lazinesse if not thy impotency If therefore this thy mother implore thy aide so Augustine counsels his Eudoxius on the one side hand not with Ambition August Epist 81. on the other lean not to a lazie refusal Weigh not thine own idlenesse with the necessities and greatnesse of her burthens to which whilst she is in travel if no good men will administer their help Certe quomodo nasceremini non inveniretis God must then invent new ways for our new birth CHAP. III Parochial Church-communion is a Duty implanted by Nature and a Moral and Solemn part of Divine Worship § 1 AND here I professe and I would not say any thing in which I am singular I have so much childish fear as scarce to dare to walk in publick where I am alone The Topick therefore whence I intend God willing to raise my Reasons for a due and dutiful observation of Parochial Church-communion shall be the same threefold cord with which Tertullian prosecuted another Subject Eccles 4.12 that is according to Scripture Nature and Discipline By these three I hope to demonstrate that Scripture enacteth this Duty for a Law Nature establisheth it and Discipline exacteth Obedience to it As Nature Tertul. de Veland Virg. c. 16. Scripture and Discipline are the Lords saith Tertullian so whatever is contrary to them is not the Lords Let that be unto thee Scripture Nature and Discipline which thou findest ratified by God as thou art commanded 1 Thes 5.21 To prove all things and to hold fast that which is good Cui ex his consuctudo opinionis profit vel quis diversa sententiae color est What can custom of opinion profit any of these or what pretence is there for any contrary judgment saith that Father And first I begin with the Testimony of Nature because God hath premised Nature to be thy Teacher Tertul. de Resurrect Carn c. 12. Tertul. de Cor. Milit. c. 5. being afterwards about to send the Scripture that thou mightest the more easily believe the Scripture being first Natures Scholar and whatsoever is against Nature deserveth by all men to be called a Monster but we will call it Sacriledge against God the Lord and Author of Nature § 2. That Honour and Reverence which is the proper Act of Religion Ames de Consc lib. 4 cap 1. is due only to God Nature teacheth 1. Because it is the greatest Honor that can be given to him 2. It is the honor that is due to the sole Lord of Life and Everlasting Felicity 3 Religious honour directly submitteth and subjecteth the soul and conscience to the Lord alone 4 In Religious honour God only is acknowledged to be our absolute Lord and to have absolute right to require our Obedience Thus Nature teaching us that every Religious Act is due unto God then Parochial Church-Communion being a Religious Act is a Natural or Moral Duty commanded by the Law of Nature Now Moral or Perpetual relating to a Law signifies in the Notation of the word any Precept serving to regulate the Manners of men Sabbatum Redivivum part 1. pag. 9 There are two kinds of Moral Lawes Moral-Natural and Motal-Positive which agreeing in Perpetuity do differ in their distinct Properties as may appear by their several descriptions which are these 1 A Law Moral-Natural is a Law of things necessary to be done or forborn toward God or Man our selves or others which the nature of man now though corrupt cither doth acknowledge or may at least be convinced of to be such even without Scripture by Arguments drawn from those Principles which are now in the hearts of all men generally 2 Lawes Moral-Positive are Lawes clearly laid down in Scripture in words expresse Naturae majestatem recogitare nulli frivolum videre potest Tertul. de Testim Animae c. 5. or certain consequence which Nature though corrupted cannot reasonably deny to be Just Good and so convenient to be perpetuated according to the Law-givers pleasure though antecedent to his will some way revealed to them it would not nor could have judged them to be of themselves altogether necessary The distinction of Moral Laws into Natural and Positive being clear in their descriptions their agreement is manifest in two things besides perpetuity 1 In their Authority and force of Obligation a Positive Law in force doth as strongly bind the conscience as a Natural aequè though not aequaliter 2 In their independance both depend upon God and not upon the will of man and so are indispensable by humane Authority These things premised I conclude that as all Solemn and Religious worship of God is Natural-Moral so Parochial Church-Communion is a Duty implanted by nature § 3. But lest I should be thought to neglect in effect any other Solemn Worship beside this publick Worship in Church-Communion which the Ancients in severest manner did prescribe and require I will briefly declare Concil Gangren cap. 5. 6 that all Solemne Worship is Moral-Natural in all the parts thereof and so by consequence this Worship in Church-Communion Though the nature of man be much defaced by the Fall of Adam yet are there as all men do acknowledg some Principles of Religion found in every soul which can never be blotted out Among which there are these two most legibly upon the Tables of the heart 1 That there is a God which even the most barbarous people in all ages and the worst of Atheists have beene forced to acknowledge 2 That this God must be worshipped by all reasonable Creatures Rom. 1.20 capable of his divine knowledg This is that natural Homage and Alegeance due to God from all mankind by the very law of Nature in their Creation 1 Cor. 6.20 whereby they are bound to perform all Duties that he prescribes to them both with soul and body Our life then regulated by nature is the honour of nature but things done against Nature do hinder the Solemn Worship of God Euseb Orat ad Caet Sanct. c. 1. said Constantine the great § 4 The Worship of God may be distinguished into Ejaculatory and Solemn Ejaculatory Worship is that which a man may tender unto God either with the Heart alone or with the Tongue also in Prayer and Praises even in the midst of worldly imployments To this kind of Worship every one is undoubtedly bound as much as it is possible for us to perform it and that by those general precepts which bind Semper Psal 1.2 62.8 1 Thes 5.16 17 18 as the Schools
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
believed Ours is an Affirmative Hooker Eccles Politic. l. 2. Sect. 6. which they yeild may be proved theirs is a Negative which they say cannot be proved We then have the better of it there is hope of proof on our side theirs is desperate But though I might desire them to prove their Practice by Scripture yet because with Tertullian Contra Hermog c. 22. I adore the fulnesse of the Scripture I will shew their practise who on the Lords Day neglect the publick exercises of Divine Worship in their determined Parochial Congregations and frequent cateris paribus other Churches to be Anti-scriptural Thus § 2. First all are to joyn themselves to a visible Church either Formally to be a member thereof or Materially by confessing the Faith of the true visible Church when God offereth occasion 1 Because we ought to be ready to give an answer or confession to every one that asketh 1 Pet. 3.15 2 Because he who denyeth Christ before men him also will Christ deny before his Father and the holy Angels Mat. 10.33 3 Because Christ hath promised his presence to his Churches as he walked in the midst of the golden candlesticks Rev. 2.1 4 Because Faith cometh by hearing a sent Preacher Rom. 10.24 5 Because separation from a visible Church is condemned Hebr. 10.24 Jude 19. 1 John 2.19 6 Because the godly ever esteemed it a rich favor of God to lay hold on the skirt of a Jew that is to have any communion Zech. 8.3 Psal 27.4 et 42.1 c et 63.1 2. even as a door-keeper in the House of 〈◊〉 God and have desired it exceedingly and complained of the want thereof Psal 84.1 2 10. § 3 Yet if any die without the Church having faith in Christ and want opportunity to confesse him before men as repenting at the hour of death their salvation is sure because they are within the Church So is that Maxime to be taken Cam. de Ecc. p. 272. in sol Extra Ecclesiam non est Salas None can be saved who are every way without tho Church Visible and Invisible as all perished who were not in Noahs Ark. Mr. Blake Cov. cap. 30 in sinc As for those who deny any being of a Church universal visible I would learn of them into what particular Church the Eunuch was received and by Baptism actually and solemnly admitted or whether he was still no Church-member but an alien and stranger to the Commonwealth of Israel not admitted to the Church And to what particular Congregation the Prophets Apostles and Evangelists joyned themselves by Covenant § 4 There is then a necessity of joyning our selves to some particular visible Church but it is not Necessitas medii sed praecepti It is not such a necessity that all are damned who are not within some visible Church August For Augustine truly saith There be many Wolves within the Church and many Sheep without But if the Lord offer opportunity all are obliged by his Commandment of confessing Christ before men to joyn themselvs to some Visible-church for all Denying is Idolatry Tert. de Idolol c. 22. in Tertullians judgment And he denyeth Christ that is not with him or for him So our Saviour teacheth Luke 11.23 He that is not with me is against me and he that gathereth not with me scattereth that is He that declareth not himself to be on my side is against me There are no Neuters for there is no man but he is either Christs or Satans Eng. Annot on Mat. 12.30 As in war he that sighteth not for his Prince is an enemy As they which are to gather in their Masters harvest if they neglect it are scatterers and destroyers so they that will not defend Christs honor at least professe and confesse it wherein they can betray his cause and are enemies Yet there is a fellowship with the visible church internal of hidden Believers In the Romish Babel this is sufficient for salvation Necessitate medii Rutherford Due Right of Presbytery c. 5. Sect 5. p. 78 But they want opportunity to joyne themselves to the reformed visible churches yet do they sin in the want of profession of the Truth and in not witnessing against the Antichrist which is answerable to an adjoyning themselves to a visible church And so those who do not profess the faith of the true visible church the Lord affording opportunity deny Christ before men And this external fellowship is necessary to all Necessitate Praecepti though the Lord graciously pardon this as an infirmity in his own who for fear of cruel persecution often dare not confesse Christ CHAP. V. We are bound to Hearing in our own determined Congregations Necessitate Praecepti § 1. SEcondly Howsoever we be not bound unto hearing in our own Congregations Necessitate Medii as if Gods grace were tyed to the Meanes this way Yet Necessitate Praecepti we are if we consider Gods Commandment In no other way can we expect the Lords ordinary presence promise and acceptance See Heb. 13.17 1 Thess 5.12 It is a curse to be as Sheep having no shepherd Matth. 9.36 that is scattered abroad not knowing where to get food and exposed to many Seducers Ps 119.176 Jer. 50.17 Zach. 13.7 as people without a Pastor Theâ—… 〈◊〉 â—â—deed a Scattering enforc◠〈…〉 men are driven by viol◠〈…〉 God 's service but that is not the scattering meant by our Saviour but a voluntary straying when people are not willing only but love to wander as Jer. 14.10 a wandring out of self-will not a corporal but a spiritual straying by which men of themselves wander from God Psal 58.3 and go astray from the way of Truth and Life from those wayes and courses that God hath prescribed them in his Word and directed them unto by his Spirit as they Psal 14.3 § 2. It is the Duty of all conscientious Christians to set themselves under some particular Minister as their Pastor and to hear him constantly Ames de Consc l. 4. c. 24. quaes 1 Dr. Ames proves that this Ordinance of the Lord is the Duty of all Christians namely to settle themselves under some one particular Pastor and to joyne themselvs to a determined or particular Church 1 Because it is Christs institution Matth. 18.17 in which there is a necessity Non Praecepti tantum sed Medii He addeth five Reasons more which for brovitice sake I omit 2. Because every Flock must be under an Overseer Acts 20.28 18.23 If we be the flock of Christ we must have a shepherd who shall feed us in Christs stead 3 Because our perfection and edification dependeth ordinarily upon our particular Teacher to which end Pastors were given Eph. 4.11 12. and particular Guides as Philip to the Eunuch 4. Because Pastors are to preach constantly 2 Tim. 4 2. especially on the Lords Day they should not omit to preach Forenoon and Afternoon Ames de Consc l. 4. c. 33. quaest 4. Dr. Ames
lewdnesse of Life he was degraded and deprived of all Ecclesiastical Liberties priviledges and endowments This is not only witnessed by Socrates in the Synodical Epistle of the first councel at Nice but also recorded by Eusebius Sozomen and Theodoret. Neither may they be forborne or tolerated in their Office upon their Repentance For as Repentance will never cure their Insufficiency So it must be a very notable Repentance that must at all much lesse suddainly readmit a scandalous person into the Ministery In the Primitive Church after such hainous sinning they would admit him to the Ministery no more were he never so penitent though they did admit him ad Laicam Communionem with the people Conc. Car. Anno 258. et conc Ro. 3.487 As for their maintenance it is forfeited by all law Divine and humane seeing it was given them only as unto Pastors for the worke of Christ and service of the Church only Quamdiu â—e bene gesserint therefore so farre as they are able saith a Pious Judicious Mr. Baxter concord p. 107. and learned late Writer they should make the Church restitution of the profits and emolumets which for so many yeares they have so unjustly received it being before God but plain robbery and one of the most hateful kinds of robbery that can be imagined to starve and destroy mens souls and thus to takes hire for it Moreover seeing the sincere keeping Covenant with God in Christ is a chief part of our Christian Religion and a matter of absolute necessity to our salvation It is as hard trusting the guidance of that man againe who hath once betrayed us and the Church unto sinne and superstition as it is to trust a Commander who once turned traitor and would deliver up his Army to the power of the Enemie Nature teacheth to forsake such Commanders in obedience to their Supreme Soveraigne and for safety of our selves Eng. Ann. en Eccl. 19.22 Lastly An ignorant or scandalous Pastor is so farre from being a gracious Mediator between God and his people as he should be that he is like to draw rather wrath upon himself then procure favour for them Yea the Poet telleth us that they endanger their flocks Homer Odys l. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Evil shepherds infect their flocks They who sinne in Gods House or Sanctuary Isa 65.3 are said to provoke the Lord to his face and to do evil before his eyes as if a Servant should doe things directly crosse to his Masters mind and command to his face Now as when the fear or knowledg of man is removed for a man freely to indulge himself a liberty of sinning is a high provocation and to make a practice of it would argue a desperate case So when their sinne cometh to be publick it is the more grievous being committed by them who should have beene exemplary for Piety and Religion do suffer in their sinne for want of sincerity If so notable a Prophet as Moses escaped not punishment for the Psalmist saith Psal 106.32 It went evil with him for the Israelites sake though others provoked him to sinne how much shall they be subject to Gods judgment who by Ignorance or Scandal cause Gods children to sin § 3. But howsoever an Ignorant or Scandalous Pastor ought to be cashiered yet it is not in the peoples power to reject or relinquish one that is already their Teacher and separate from Church-communion with him except when he is utterly intolerable and all orderly meanes for his ejection do faile It cannot be proved from Scripture that any people may reject or depose their Ministers much lesse a lesser part of a Church may do it when the greater dissenteth No nor a greater because it tendeth to confusion Mr. Baine telleth you that Pastor and people are as individually joyned together as husband and wife That as no cause can separate husband and wife but Adultery so nothing beside insufficiency through ignorance or scandalous living can separate Pastor and people For as he is sacred in his first instalment so in the performance of his office he was honourable in the times of the Heathen Tertullian tells us Tert. de Cor. Mil. c. 10. that heathen Priests were crowned A symbole that they could not be degraded nor cashiered And the first Crown which the Romans used was their Spicea Corona given as a Religious Ensign in honour of their Priests Honosque is non nisi vitâ sinitur Plinius Nat. Hist lib. 18. c. 2. exules etiam captosque comitatur saith Pliny nought but death could terminate this honour which was their companion both in exile and captivity Concil Laodic cap. 13 Anno. 320 Sure I am that it was decreed in an ancient Councel That the people must not be permitted to elect and therefore not to reject their Pastor If your Minister then be unable to teach you do not admit him at first But if he be able to teach you and guide you be ruled by him even in things that to you are doubtful except he teach you any singular points and then take the advice of other Ministers in trying it Expect not that he should humour you and please your fancies and say and do as you would have him It is contrary not only to all examples in any age of the Church but to the office of Pastors and Duties of the people in Scripture to guide their Pastors and not to be guided by them but to joyn with other Congregations on the Lords day either in the forenoon or afternoon as much as with their determined Parish or Congregation Yet Nazianzen teacheth us Naz. Ep. 26 That he that thus despiseth his Pastor is a vain man and by reason of his presumption a new Dathan or Abiram And we complain to the Lord in the words of the same holy Father that it all our sufferings this thing is the most ridiculous Naz. Ep. 31 and yet most to be pityed that we are the same men that are injured and accused For some men object one thing against us others another according as their either mind or manners or mischievous passions so suggest and the most favourable men to us do neglect or contemn us and after we have spent our strength and spirits for their good they cast us aside as vile and dishonest vessels Thus Nazianzen with whom we againe doe complaine Naz. Or. 32 Iren. Praes l. 1. n. 18. that the world seeketh not Pastors but Orators And Irenaeus before him sheweth us that it is the duty of a faithfull Pastor to study the Truth and not Eloquence I remember that Sozomen writeth that Aetius the Eunomian Atheist his Eloquence was to matchlesse Soz. l. 4. c. 22. Eus l. 7. c. 31 that it made his errour impregnable And Eusebius reporteth that Meletius the Heretick for his eloquence was called Mel Atticum The hony of Greece This I write not for any evil eye I bear to them
against Church-separation that Mr. Parker Mr. Paget Mr. Ball Mr. Brightman and others have left behind them large evidences of their zeale against separation from Parochial Church Assemblies It is more then strange that when the Apostles had by commission from Christ planted Churches and were to leave them to be propagated in future ages yet would wholly be silent of this separation but leave us by our dark imaginations to discover it In which we are in danger to set our threshold by Gods threshold of which hee sadly complains or rather Ezek. 43 8. justle out Gods threshold with ours § 4. Thirdly Others pretend that they separate from Parochial Church-communion for prophanenesse of the people and corruption in conversation But neither doth this admit of separation provided that Doctrine be such in which men may have communion for Edification If we look upon the people of Israel throughout the revolution of all times we may find high Titles given them even when they lived in all kind of sin and Disobedience They had Titles given them of singular glory by reason of priviledges Deut. 14.12 et 32.9 Zach. 2.9 Rom. 9.4 Deut. 9.6 et 32.6 Isa 1.4 et 48.4 Ezech. 32.16 which they enjoyed by their call into church-fellowship as children of God Gods peculiar ones his portion his heritage the apple of his eye and many the like Elogies In the mean time their Qualifications were as low as their Titles high their conversation no wayes answering their calling but branded to be stiff-necked of an Iron sinew an Adulterous a Sinful Nation a People foolish and unwise as Sodome and Gomorrah unto the Lord And yet the Prophets and righteous persons keep their residence among them held communion with them and saw no ground of separation from them It seemeth a great contradiction to some to name men at all believers Saints or Professours when their lives evidence an unsutablenesse to such a glory yet we know the churches to whom Epistles are directed in Scripture 1 Cor. 3.3 et 6.7 2 Cor. 12.20 Rev. 3.1.16 are so honoured as we may see in their frontispieces and the most upright hearted among them had communion with them when yet they did wrong and defraud one another when they profaned the Lords Table where Fornicators Idolaters Luke-warme c. And yet the Apostles did not leave them but made it their businesse to reclaim them The advice that was sometime given to a Maid that for Religions sake would retire her selfe to a solitary life she was told Aut de fatuis Virginibus es aut de prudentibus si de fatuis Congregatio tibi necessaria est si de prudentibus tu Congregationi If she were bad she need the city to better her if good the city needed her So we may say to the separatists from Parochial-Congregations either they stand in need of the Church or the necessities of the Church call for their help and assistance § 5. As for all other pretended causes of separation Learned Zanchius at length proveth Zanch. t. 7. part 2. col 74 c. that so great is the Authority of the Church visible whether Universal or Particular that none may with hope of impunity despise her Doctrine or Discipline much lesse separate from her Communion because to despise the Church is to despise Christ to divide the unity of the Church is to divide Christ and to crucifie him a fresh and to separate from the Church is to separate from Christ for extra Ecclesiam non est Salus out of the Church there is no salvation Lastly if any doe pretend the practice of forrain reformed Churches for Church separation I answer 1. That the piety and prudence of the Worthies of this Nation was much more admirably valiant for the Lord in establishing Lawes with Penalties against this profane licentiousnesse then the practice of the contrary can be imitable or warrantable Jer. 9.3 See Blond Honor. Reg. c. 2. Forrain Churches were never so sensible of nor had occasion to bewail this prophanenesse so much as we in these last seven or eight years wherein all the Ghosts of the miscreants of former ages have been let loose from hell in full swarmes to infest this Nation more then ever the locusts did the Land of Egypt 3. We ought to follow others no further then they are followers of Christ and his Gospel Non vivendum exemplit sed Legibus And therefore I will not say again what Orthodox Divines have in this point Seneca until our adversaries shall make it their taâ—k to prove some infirmity or insufficiency in that which they have written CHAP. XVI Serious and frequent Admonition ought to bee inculcated against this Errour § 1. IT is very true Nunquam sine quercla Sen. de Ira c 10. Salv. de G. D. l. 8 initio tanguntur aegra you can never touch the sore without the grief of the Patient All would be pleased Nulli grata reprehensio est saith Salvian None love reproof none but the wise Prov. 9.8 And that which is worse the most wicked cast-away would rather heare his own false praises then true reprehension and be deceived with jeering applause then saved by wholesome Admonition And yet Separatists from determined Congregations must no lesse be admonished then other sinners so long as there is any hope they will amend That charge given to the Prophet Isa 6.9 10. is six times alledged in the New Testament to warn them that if they turne not God will what his sword Psal 7.12 and be glorified in his justice upon them who made no account of his mercy And it is a just thing with God when men wilfully winke and shut their eyes against the light to strike them stark blind 2 King 6 18 Gen. 19.11 as he did the Assyrians and the Sodomites and Elymas the Sorcerer and to dash out their eyes Deut. 28.28 It is true Gods primary intention in sending his messengers Jer. 3.15 is for the good of his people for he giveth them Pastors according to his own heart which do feed them with knowlede and understanding yet in a secundary place it is for to leave the wicked inexcusable and to justifie his proceeding toward them See 2 Cor. 2.15 16. John 9.39 Thus the Pastor must do his duty and referre the issue or successe unto the Lord yea hee must deal plainly and roundly as the Lord himself doth Ezek. 2.3 c. Matth. 10.14 But chiefly with publick and common sins as this of Church-separation is lest he seem to allow of them and so become guilty of them by his allowance For § 2 Though Saul acted not in the murder and Martyrdome of Steven yet his consent spake him guilty of the same crime Act. 8.1 A mind to tolerate evil is sin in the seed which time bringeth forth Jam. 1.14 15. God esteemeth the evil we would do as done though we have not done it and