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
the Communion of Saints For all communion flowes from Union And Division destroyes Union Some make Unity the very Forme of being but sure it tends to the well being of the Church But when one shall say I am of Calvin and another I am of Luther when as they might both meet in the Name of Christian Nay when by most ridiculous Dissention for we have heard of such a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when one shall say Culverwel of Schism I am of Martin and another I am of Luther whereas they did but divide Martin Luther for they were both of his Religion What must this needs bring but a deformity and confusion upon the face of the Church enough to make up a Chaos Secondly These schisms and divisions stop the progresse of the Gospel If Christians would do but as the Cretians custome was whence Syncretismus to joyn their divisions against some common enemie then there would be an happy Synchristianismus When the hearts and tongues and pens of all them that professe the same faith in sincerity would agree among themselves and wholly oppose the main adversary How quickly would the Gospel then flourish and every mountain amongst us become a plain the seven hils amongst the rest How should every one Eunap in John 8.56 in consideration of so happy a time have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Eunapius speaks a sweet chorus or company of well tuned affections and a Spirit tripudiating for joy as Abraham did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when he foresaw Christs day But until we forget to say I am of Paul and I am of Apollos we are not like to hear the joyfull acclamation of Grace Zech. 4.7 Grace in the progresse of the Gospel Thirdly Schisms and divisions give great advantage to our enemies to set up the Kingdom of Satan Soz. l. 1. cap. 18. It was the saying of Constantine the Great Dissention in the Church a is greater evill then any other The Church thus becomes militant against herself and the Enemy becomes triumphant The Church then for peace hath great bitternesse Isa 38.17 Whereupon Bernard playeth no lesse elegantly then morally Bern. in Cantic Ser. 35. Amaritudo mea amara prius in nece Martyrum amarior post in conflictu Haereticorum amarissima nunc in moribus domesticorum The bitternesse of the Church first was bitter in the death of Martyrs next more bitter in her conflict against Hereticks but most bitter then when her children have a form of godlinesse 2. Tim. 3.5 Luk. 16.8 but deny the power of it in their lives Oh that we could learn of Satan and his agents subordinate to him to have a strict union and confederacy among our selves as that in Job is usually allegorized Job 41.15 The scales of Leviathan are shut together as with a close seal in respect of their secrecie and combinations But further as it gives this general advantage so more specially it is the original of all Errours and in-let of all Heresies When men by a strange 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or respect of persons shall set up some one as an Oracle if such a one broach an Error oh how greedily do they drink it as if it were some saving Truth The Divel thus serves many as Agrippina did Claudius Tacit. Annal l. 12. in sinc he mingles poison in their delicate meat and they fall to it with an appetite So long then as men glory in other Teachers besides their ordinary Pastors are they not carnal for this glorying breeds Schisms which stops the progresse of the Gospel hinders the communion of Saints and giveth great advantage to the Enemies and originall to all Erours CHAP. XII Some sinful Effects and Consequents of Parochiall Church-Separation § 1. AS it is most agreeable to the dictates of Reason that a people in a vicinity or neighbourhood dwelling together ought to joyne with those of that neighbourhood according to their best convenience for participation of divine Ordinances So Christians by Providence seated among those that are in covenant by a visible Profession and joyning in Ordinances must much rather make it their business to reform abuses that are found in their Congregations then by any means withdraw from their Parochiall Churches M. Baxters Ans to Mr. Eyre p. 35. For whosoever doth deny that the Parishes in England are true Churches he doth more then judg a particular brother and more then he is able to make good and more then the Brethren of New-England would affirm And this is the Third and last part of my Task to shew that the practice I oppose Tertull. de Praesc c. 43 is contrary to Discipline which is Doctrinae Index the truest discoverer of Doctrine so that the quality of Faith is valued according to the conversation And first § 2. That we might shun the fearful Effects and consequences of Church-Separation we find frequent advice in Scripture Heb. 10.24 3.13 To consider one another provoking to love and to good works To exhort one another daily To comfort our selves together 1 Thes 5.11 and edifie one another Jam. 5.20 To warn them that are unruly to comfort feeble minded to support the weak To convert Sinners from the error of their wayes All these precepts do argue an holy zeal for God and hatred of Sin in our selves and bowels of compassion toward others We read of Separation from Sin and fleshly defilements 2. Cor. 6.17 Jam. 1.27 But we read not of any Separation from Church-communion and fellowship in Ordinances given thus in charge nor of any presidents going before us in it Jude 19. But we read of an heavie brand laid upon Separatists As it is against all dictates of Reason that a people scattered at a great distance should combine themselves in a church way for Sacred Ordinances so it is clear against the Scriptures I grant that Cohabitation or dwelling together maketh not up a congregational church for Infidels and Pagans may cohabit and may make an idol-Idol-church but not a Church of God Yet cohabitation is one Ingredient Saints cohabitating that is in the New Testament language people separated for God not Jewes nor Infidels b◠Christians and joyning in Ordinances as in duty they ought are a Congregational church Rev. 2 et 3 We find seven several Epistles in the Revelation written from Heaven to seven several churches all which had their abode at the place where the church bore its Name these are Scripture churches Now if any one church be made up of christians some inhabiting at one of these places some at another some at a third place scarce three of one Town no more then of one mind here is not Scripture Order which is of God but Apocryphal confusion Act. 20.28 Heb. 13.17 As then a Pastor ought to watch over his people and his people ought to obey and attend to their Pastor so this is impossible to be done by confused running to
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
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
except it were only in his own conceit O cursed pride that will not suffer one godly man of many to know that hee is so ignorant and that knowledge cannot bee had so easily But I expect not that the more silly ignorant Professors should apprehend this or any other Truth though it bee delivered never so plainely or evidently August de Trin. l. 6. c. 1 It is Augustines ruled case Nullus hominum ita locutus est ut in omnibus ab omnibus intelligeretur No man spake so plaine that in all things hee was understood by all men Pride ever thinks it cannot err and that rather all the world is dark then it selfe blind The proud Pharisees would not admit that Christ should preach any thing worthy of admiration John 7.47 1 Joh. 3 12 therefore they concluded that their Officers were deceived Pride makes men so blind and stupid that they cannot be sensible of any the most excellent graces in those they hate It was the Pharisees proud opinion of themselves that caused them to despise others dissenting from their Impiety and unbeliefe Aug. Conf. lib. 10. c. 12 Rideat me ista dicentem qui illa non sentit ego doleam ridentem me CHAP. X. We are bound to the Duty of determined Church-communion by the custome of Apostolick and Pimitive times § 1. SEventhly And yet we have for the same Point the churches customes clear enough which hath ever been counted to have solid Authority Every Society besides their Lawes in Books have their customes also in practice and these not to be taken up or laid downe at every mans pleasure We may not reject that custom Tertul. de Vel. Virgin c. 2 Pandect 1. Tit. 3. de Lege 35. which we cannot condemn saith Tertullian The civil Law saith Imo magnae authoritatis hoc jus habetur quod in tantum probatum est ut non fuerit scripto comprehendere necesse Customes are of so great authority that men remember them without book and writ them not as they do their Lawes or Statutes Now as every Society so the Church besides her Lawes hath her customs too I add that the Apostles and their chuches had their customes For about thirty years after Christs Ascension the Apostle pleadeth custome We that is the Apostles have no such custome 1 Cor. 11.16 neither the Churches of God If so few years were enough to make a custome shall it not much more be a custom after above Sixteen hundred and fifty years A custom is susceptible of more and lesse the longer it runneth the more strength it gathereth Consuetudo etiam in civilibus rebus pro Lege suscipitur Tertull. de Cor. Milit. c. 4. cum desicit Lex it is Tertullians Rule Custome is received for a Law even in civil businesses where there is no Law Moreover as the church hath customes so stands upon them and fears not to repeat them Moses as a Law-giver one would think would be all for Law yet he is positivè ful for custom too Deut. 4.32 Ask now of the dayes that are past which were before thee since the day that God created man upon the earth and ask from the one side of heaven unto the other whether there hath been any such thing Job is for it too Enquire of the former age Job 8.8 c. and prepare thy self to the search of their fathers for we are but of yesterday shall not they teach thee The Prophets do the same for Jeremy saith Stand ye in the wayes and see Jer. 6.16 and ask for the old paths where is the good way and walk therein To all these agreeable is that of the Fathers took up in the first Nicene Councel and which ever since hath been the churches cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let old customes prevail Thus you see custome hath been counted a sound allegation from the beginning of the world § 2 Now that determined church-communion was the custom of the Primitive christians appeareth First The servants of God were all with one accord in Solomons porch Act. 5.12 Diodat in loc There was their appointed place or ordinary meeting there to preach to the People None among them presumed to go to any other place to hear any other Teachers Engl. Ann. in locum None among them presumed to forsake their own publick Assembly or in neglect thereof to frequent other Congregations much lesse any private Conventicle Yea the place of their meeting shewed their constant resolution to testifie the truth of Jesus from which no fear or danger could then deterr them The Rulers of the Synagogue Act. 13.15 sent to desire Paul and his company to speak a word of exhortation before the Apostle opened his mouth For as no man might presume in those dayes to preach without lawful Authority and calling thereto by the Governours by God appointed it being the Doctrine and practice of the Gnosticks the most hateful of all Hereticks that the Ministeral function might be exercised by any man Iren. l. 4 c. 5 So neither were Congregations then without some Government for in every Synagogue it appeareth there were some Rulers Eng. Ann. on Jer. 2.39 who restrained extravagant gadders that did so god to and fro that like backsliding Israel they oft took a new way in Gods service Anarchical licentiousness is a late sprung up Mushroom § 3 Next hear how Clemens Romanus Clem. Rom. Ep. ad Corinth p. 2. 73. the ancientest and therefore a faithful Witnesse of all those whom we call Fathers confirmeth this custom The main scope of his Epistle is to exhort the Corinthians a Factious people to submit themselves to their own Pastors 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His Argument whereby he perswadeth them to this Duty is beside other Pag. 57. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lawful and laborious for of such he speaketh Ministers cannot be rejected but wrongfully and injuriously Thereafter he asketh this Question What kind of men are they that forsake or despise their Overseers and Ministers Pag. 59 He answereth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only the abominable and full of all wickednesse Then he addeth Pag. 61 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your separation from him perverted many Whereas on the contrary he telleth his Corinthians That the height of grace and glory unto which love towards their own overseers advanceth Pag. 64 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is unexpressible Now all this and much more he alledgeth to confirme his former propoposition Pag. 2 ct 73 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Submit your selves obediently unto your owne Ministers Hath then this ill custome of forsaking our Ministers in the discharge of their function lasted long Be Hall Vowes cent 2. Sect. 98. I say as our English Seneca it is more then time it were abrogated age is an aggravation to sin Heresie or abuse if it be gray-headed deserves sharper opposition To say I will do ill because I have
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-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