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-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
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-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
done so is perilous and impious presumption Continuance can no more make any wickednesse safe then the Author of sin no Divel Sozom. Hist l. 1. c. 14. in fin § 4. Lastly Sozomen writeth that it was a custome in Alexandria that though one Pastor had the oversight of the rest yet every particular Pastor did govern their particular churches and gathered their people unto their several Congregations Eus de vit CoÌ„ l. 3. c. 63 Soz. lib. 2. c. 30. Eusebius reporteth that Constantine the Great published a Law that no Separatists and hereticks should assemble themselves or meet together either publickly or privately in any place but in their Parochial churches and with their appointed and ordinary Pastor and that Historian saith that by that Law the very memory of most of those Sectaries was forgotten and extinguished This noble Act of Constantine is in effect mentioned also by Sozomen The same Sozomen reporteth that Theodosius the Great decreed having first torn the Petitions of Sectaries that they should not assemble together Sozo lib. 7. cap. 12. but in the Orthodoxe congregations much less that they should professe their Hetâ—rodoxe Doctrine or Ordaine Pastors but should be banished from their habitations disgraced by some Infamy and not be partakers of common priviledges and Favours with others In that Panegyrical Speech Euseb Hist l. 10. cap. 4. circ med mentioned by Eusebius this custome is not only confirmed but hyperbolically demonstrated to be immediatly subordinate to the power of the High Priest of our profession Christ Jesus so that I need not any more to commemorate the power that a faithful ordinary Pastor hath over his charge and people This I have so briefly intimated not only because they that are in Authority may and must occasionally mention their Authority 1 Cor. 9.1 for so did the Apostles but also that the Revilers of the Ministers of Christ with whom this vitious age aboundeth may know what power Ministers had both in the Apostles time and for many hundred years after as they may read in holy Cyprian and others even when Ministerial censures were farre more rigid then now they are Mr Baxters Rest part 2 â— 6. and when no Magistrate did second them yea when it was an hazard to their lives to be known christians And yet now when christianity is in credit even those that seeme Religious do judge Christs discipline to be Tyranny and proud domination § 5. Custome then may be alledged against them that contend against Parochial church-church-communion No reasoning with the contentious it will be to small purpose None so ready a way to stop their mouths as custome The Apostle using it against the contentious If any man seem to be contentious teacheth us to use it against the like Specially 1 Cor. 11.16 if the Matter be by nature as this is of circumstance and outward Order for a wrangling wit will elude all use of Reason It is well observed of the Philosopher Arist phys l. 2. c. 2 aliis sape that in Moral Matters men may not look for Mathematical proofs the nature of the Subject will not beare them If not in moral much less in Ritual they of all other are least susceptible of a demonstrative Reason The Apostle saw this and therefore resolves all into the churches practise by custome confirmed in this kind enough of it selfe to shew that the Churches custome shall ever be of force to overrule such as are contenâ—ious Yet we do not compare customes much lesse oppose them to Scripture We say as Cyprian Cypr. Ep. 63 We must not follow the custome of man but the Verity of God Exod. 23.2 Jer. 10.3 Yea Wo to him that followeth a multitude to do Evil For the customes of the people are vaine Never any custome against Scripture Nay Consuetudo sinc Veritate vetustas Erroris est Cyp. Ep. 74. saith Cyprian againe Custom without Verity is the oldnesse of Errour By this then we may see we have a ground for what we do in Parochial Church-communion We do no more then the churches of God So our ears may here the voice in Esay Isa 30.21 behind us This is the way walk in it As you do you are in the right and there hold you § 6. But we do commonly much mistake in one evil custome concerning the different Gifts and Qualifications of our Ministers Now if unto every one of us Grace be given according to the measure of the gift of Christ if all diversity of grace proceed from the measure of Christs gift Eph. 4.7 none ought to repine at anothers gifts nor be proud of his own Concil Diosp Can. 6. 12. For that were to imagine as Pelagians affirmed that grace is given according to Merit of condignity or congruity But heare what Nazianzene saith concerning this Naz. Orat. 40. p. 556. Enquire not what the Authority is or Dignity of thy Teacher Any one is sufficient to instruct thee who is approved who is not openly condemned nor rejected from the church Thou who hast need to be healed judge not thy Judges nor vilifie the dignity of them by whom thou art cleansed neither make a difference between them that beget thee in Christ One indeed is better then another and one is inferior to another but consider If two Sealing Rings the one of Gold the other of Iron each of them having engraven the Emperours Image do imprint the Wax what doth the one Seale differ from the other No thing at all Discerne then the matter in the Wax how witty soever thou art Thus holy Nazianzen Ministers indeed have their particular Gifts given them To one thus to another thus One measure fitteth not every Minister 1 Cor. 12.4 but of these some are more Excellent some lesse Paul and Barnabas were not alike gifted Act. 14.12 As there are Mettals some of Gold some of Silver so gifts in Ministers Mr Bain on Eph. 3.7 I conclude this in the words of Mr Bayne Now to make no difference but to embark all in one bottome hath more good affection then sound judgement Though there be diversities of Gifts in Ministers some more some lesse excellent yet we must neither immoderately admire the one nor underprize the other There are people affected both wayes some that think it enough to give their names to such a man and to cry down others in comparison of him who hath the most parts these persons have no true tast of the gifts of him whom they extol for the wondering at their person keepâ—th from tasting the Gifts As if a cup of wine were set down while we look at the curious workmanship of the cup so they Others think so basely of them as if they could say nothing worth the hearing Some on the other hand because God doth all in all they make no distinction in the Instrument but are offendâ—d with them that look more at one then
of Christian Liberty § 1. CHristian Liberty as it is agreed upon by the learned is either of the Will or of the Person Liberty of the Person is that which we call christian and it may be thus described Christian Liberty is a Spiritual manumission whereby the Faithful are by Christ delivered from the Tyranny of Sin the curse of the Law Tilâ—…n Syntag part 2. disput 44. Th 1. and Wrath of God from the yoke of Moses and from the bondage of things Indifferent that they might freely willingly and cheerfully serve God to his Glory the Edifying of their Bretheren and Salvation of their own Soules Here are three parts of this Liberty 1. From Sin and Eternal Death 2. From the Levitical ceremonies 3. From the obligation of the conscience in things Indifferent This last alone belongeth to this Discourse which is called christian to distinguish it from civil Liberty and from the Licentiousnesse which many bad christians use being a Liberty of the Flesh and not of the Spirit Concerning this Liberty wee may observe two General Rules Synop. Par. Theol. disp 35. Th. 33. c. 1. That all Indifferent things in themselves are free and lawful for christians to use or not to use at their pleasure 2. That a Believer must not alwayes use and practise his christian Liberty M. Parr on Rom. 14.21 but that he ought sometimes to refraine from it and to moderate it Now there are two Moderaters of this Liberty the one is General the other is Speciall The Generall Moderators are Faith and charity which direct when where and how it is to be used The Special is Lawful Authority by Sanctions civil and Ecclesiastical for the civil Magistrate may abridge our Liberties in things Indifferent for the common good and the church hath power to determine the use of Indifferent Rites and ceremonies in Gods publick Worship for the maintaining of good Order and Uniformity § 2. And now I hope a weak christian may perceive that this practice of Indetermined church-church-communion is a Scandalizing by abuse of christian Liberty because a Woe belongs to them that Scandalize others by Abuse of their Liberty in things Indifferent against charity Our Saviour Luk. 17. Eng. Annot in locum 1 2. discovereth as the Sin of those times which was to think it little or no sin by their pride and Imperious importunity to scandal or grieve an infirme poor or inferiour Brother so also the punishment of Scandals Given whether by Word or Deed. For otherwise Offences are often taken by perverse and ignorant soules from good and laudable things done or spoken because they cross their blind and corrupt Opinions Mat. 5.12 Math. 11.6 so were the Scribes and Pharisees scandaled and offended at Christs Doctrine and Works of Mercy Their Punishment is It were better for him that a Milstone were hanged about his neck and he cast into the Sea then that he should offend one of these little ones that is it were better for a man thus Scandaling one of the meanest of Gods children to be cast into the most desperate or helplesse condition in this life then to endure the Eternal torments which await him in Hell There be then some Actions Indifferent such as in their own nature be no sinne Pareus in Rom. 14. but may be done or omitted without fault that is As there be somethings simply or absolutely good which be commanded or forbidden in the Word so some be neither good nor evill in respect of the things done but be of middle quality 1 Cor. 10.30 Mat. 5.16 Rom 11.36 Câ—o 3.16 17 Yet in all indifferent things the honour of God ought to be our marke to aim at no lesse then in actions necessary and commanded and that for these reasons § 3. First Because it is against the Commandment of God that any man should be a just occasion of sinning to any other man either by Word or Deed to hurt the salvation of any 1 Cor. 8 9 10. 10 32 or by building them up unto sin by evil example in Sayings or Doings Secondly Mat. 18.8 It puls down heavy judgments on the scandalizing persons temporal and eternall without speedy Repentance Thirdly It is against the example of the Apostle If meate make my brother to offend 1 Cor. 8.13 saith he I will eat no flesh while the world standeth lest I make my brother to offend Fourthly We break the rule of Charity Rom. 14.15 which is ever carefull not to trouble or to do the least harm to the soul of any Christian Fifthly Wee wound our neighbours weak conscience which is great cruelty procuring him by our example to allow 1 Cor. 8.12 or do something whereof in his conscience he was never resolved or which he knew he ought not to doe had not wee made him to stumble Nay by our Offence we destroy our brother Rom. 14.15 so much as lieth in us and murther his soule either wholly driving him from the faith or discouraging him for so slender a thing as is a thing indifferent Sixthly It reacheth not to our brother alone 1 Co. r. 8.12 Mat. 25.45 Act. 9.4 and to his destruction but even to Christ himself against whom we sinne in wounding any member of his for so strait is the conjunction betweene Christ and the Faithfull that the good or evil offered to them redounds to him We see then by all these Arguments that such things as in their own Nature be not evil Rom. 14.20 and which otherwise we might do yet if they prove offences to our brethren we ought to shun them as things sinful and unlawful § 4. These things considered I thus argue A duty absolutely necessary is not an indifferent duty but Parochial Church-communion is a duty absolutely necessary Therfore c. I mean Necessitate praecepti The Major Proposition though obvious to many Absurdities I confirme thus 1. To imagine that a necessary duty is or can be an indifferent duty is the hight of impiety this was to fetch power and advantage from any ordinance of God to commit sinne 1 Sam. 2.17 Jer. 23.25 1 King 22.11 Isa 36.10 This was the iniquity of Elies sons of false prophet of Rabshekah 2. This is the only thing that makes us like the Prophets Cake not turned Hosh 7.8 neither raw not roasted Fish nor flesh in regard of our mixtures and differences in Religion as it was in Ahabs time when they halted between God and Baal 1 King 18.21 as in Samaria when they feared the Lord and yet served the gods of the Nations 2 King 17.33 as in Judah when they sware by the Lord and by Malcham Zeph. 1.5 as in Laodicea neither hot not cold Rev 3.15 3. This was the reason of the Lords severe proceeding in judgment against the Jewes Isa 29.13 their indifferency caused their meer formality in Gods necessary service and worship which they frequented and performed only in regard of
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-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