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
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
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
so highly pleasing the Lord as the three Persons in the blessed Trinity have put themselves in Order to shew how well they love it And order is a thing so neerly concerning us Mat. 28.19 1 John 5.7 Zech. 10.7 as break Order once and break both your Staves saith God in Zachary both that of Beauty and that of Bands The Staffe of Beauty for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no manner of decency or comeliness without it but all out of fashion The staffe of Bands for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no kind of Steadinesse or constancy but all loose without it Gen. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All falls back to the first Tohu and Bohu for all is Toha empty and void if God fill not in Order all is Bohu a disordered rude chaos of confusion if Christ order it not Every body falls to be doing with every thing and so nothing done nothing well done I am sure Every man then should whatever his Gifts be order his Place and Standing in Divine Worship by Christ assigned him This is judged needful even in secular matters Write one never so fair an hand if hee have not Orderly the Calling of a publick Notary his Writing is not authentical Be one never so good a Lawyer if he be not ordered to be a Judge he can give no definitive Sentence Scot. l. 2. Sent. d. 2. q. 12. n. 3. Aquin. 22.26.1.0 The Order of Nature is prefixed by God and is necessarily to be observed by every Natural cause saith one Schoolman And wheresoever there is a beginning there must be some Order saith another § 2. Ignorance of the Truth as Lactantius noteth well maketh incertam labentemque sententiam an uncertain and slippery assertion Will-Worship is no Religious Act because it is not directed by Divine Order Neither are good Intentions enough John 4.23 We must be certain of Gods revealed will to order us in his Worship otherwise we cannot do it in faith Now this is Will-Worship to make any thing answer for Gods Worship to our selves of our selves without Order from God and warrant of his Word Amos 5.26 Colos 2.22 2. Sam. 16.16 We must be Passive not Active here Mans Devise and Self-wisdome at the best pretend what he will is no warrant for Gods Worship especially Amphibolies Equivocations Mental Reservations or the like for howsoever they may silence the cry of a carnal conscience yet they are but shifts and shuffles which have no ground from Gods Word Though Israel had builded Temples in Dan and Bethel Hos 8.14 to the memory of God yet the Lord calls it a forgetting of him their Maker God will be worshipped onely by the rule of his Word Notwithstanding the dignity of Adams excellent condition in Innocency the variety and plenty of provision he had without any cost or paines of his own he was not to live an idle life and without order And though he were to work on the Week dayes without sweat or wearinesse yet on the Sabbath by Gods example if not by his command he was to rest from that work to give himself more intentively to the Worship of God and communion with God which he could not so well do if he did any thing else at the same time It is not then as Anaxagoras said Lactan. l. 3 c. 9 and our Atheists and Epicures do Man was born to see the Sun and look unto the Heavens but to seek know and serve the Lord his Master He not only giveth life but means also by which we may orderly distinctly Act. 17.27 observing due cicumstances come to know him § 3. A thing then may bee good in the substance and yet in the Circumstances Time Place Person c. unwarrantable 2 Kin. 12.3 Deut. 12.11 As the Israelites worshipping in the High Places the Duty was good but the place where it was performed was prohibited so the Duty of Will-worship in the Indeterminate Service of God in a Church enjoying her freedome the Schoolman telleth us Aquin. 12.73.7.0 That the Circumstance aggravateth the Sin In matters that concerne God who is so fit to be consulted with as he whom God setteth over us and ordaineth for the self-same purpose In the order of the Universe not only is the Kind or Species intended but also the individuals in the principal parts thereof saith Scotus Scot. in Sent l. 2. d. 3. q. 7. ad 5. Aquin. 1.47.3.0 1 106.3.2 ◠And all things created by God have an order to God and mutually to themselves saith Aquinas His reason is Because all Order dependeth on the Will of God Hence I infer That oftentimes the circumstance of an Action marrs the substance and that in divine matters we must not only look that the body of our service be sound but that the cloathes be sit The Princes of the Philistines had before given their voices what should be done with the Ark of God 1 Sam. 5.10 yet nothing is done without the direction and assent of those whom they accounted Sacred Nature it self sendeth us in divine things to those persons whose Calling is divine It is either distrust or presumption or contempt that carries us our own wayes in spiritual matters without advising with them whose lips God hath appointed to preserve knowledge The Philistines desired to be directed by their Priests and Diviners in the matter of their Oblation 1 Sam. 6.4 What shall be the Trespasse Offering say they which we shall return unto God They knew well that it were bootlesse for them to offer what they listed Pagans can teach us how unsafe it is to walk in the wayes of Religion without a determined and certaine Guide This is likewise confirmed by the custom and Canons of the ancient Church For it was decreed in the Councel at Eliberin about the year 310. Conc. Eliber cap. 21. That if any man without a lawful cause stayed three Lords Days from his Parish Church his punishment was that he should be so long time excluded from Christian Assemblies Moreover Coriolanus citeth out of Burchard another Canon of the same Councel in which it was determined That they who came seldom to their Parish Church should not at their approach to death be admitted into Communion before they brought forth fruits meet for repentance § 4 In vain is comfort expected from God Be Hall Contemp. 81 if we consult not with his particular Vice-gerent that hath oversight over us For David in his distresse for Ziklag 1 Sam. 30.7 spoiled by the Amalekites called for Abiather he could not live in the Court of Achish a Heathen King without his Seer and overseer Hence Gad is called Davids Seer 2 Sam. 24.11 Ravanel in Videre Heman the Kings Secr 1 Chron. 25.5 Jeduthun the Kings Seer 2 Chron. 35.15 because they put their Kings principally and particularly in mind of those things which appertained to the service and worship of the Lord. And
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
his sincerity and foreknow his perseverance The fruit of Church-separation appeareath that now when Satan hath a design to burn up the Nurseries of Learning and Râ—ligion how few are watering Gods plants when the greedy mouth of sacriledg is gaping for their maintenance how few are voluntarily adding for the supply of its defect when the Gospel is so undermined the Ministry so maligned and their maintenance so envied how few are they that appeare for them How few are like that Noble man who publickly tore and rent the impious Edict of Dioclesian the Emperour against Cristians Euseb l. 8. c. 5 What God will yet do with us we cannot tell but if he will continue his Gospel to us these few may have the greater comfort in it if hee will forsake a proud and unworthy people yet may these few souls have comfort of their sincere endeavours they may escape the gnawings of conscience and the publick curse and reproach which the hystory of this age may fasten upon them who would either in ignorant fury or malicious subtilty or base temporizing cowardize oppunge or undermine the Gospel or in perfidious silence look on whilst it is destroyed CHAP. XVIII The Conclusion § 1. HAving taken the boldnesse to deliver my Reasons against this common Sin and Error I humbly crave that if ever Christians would have their soules converted they would labour to frequent Divine Ordinances in their due circumstances If we look to the quality of the Action 1 Sam. 13.18 Arn. contra Serapien Saul did well saith Arnobius when he offered Sacrifice unto God But we must not consider the quality of the Fact but the Pride of the contemner for there are many Duties Quae cum bona fint opera perniciem pariunt cum non eo ordine quo sunt constituta peraguntur Which though they be good works bring damnation when they are not done in that order as they should No man will be much wrought on by that which he despiseth The great causes of this contempt are a Perverted Judgement and a gracelesse Heart It is no more wonder for a Soul to loath Divine Ordinances that savoureth not their Spiritual Nature then it is for a sick man to loath his food Where a sanctified Judgment is wanting the most hellish Vice may seem a Vertue and the most sacred Ordinance of Divine Institution may seem as the waters of Jordan to Naaman Oh! How many Soules may curse those wretches in Hell fire for ever that have by them been brought to contemn the Meanes that should save them And let the greatest that are guilty in this crime Cyprian Epist 72. read Cyprian his words and tremble What greater crime can there be saith he then to have stood up against Christ In his Officers and Ordinances Then to have scattered the church of Christ which he hath purchased with his blood Then to have fought by the fury of hostile Discord against the unanimously agreeing people of God Who though themselves should repent and turn to the church yet can they not recover and bring back with them those seduced by their Example or those that being by death prevented are dead without the church whose Souls at the day of Judgment shall be required at their hands who were the Leaders of them to Perdition c. § 2. And now I have given you my best advice for the avoiding this Error The manner of it is imperfect and too much mine own but for the main matter I dare say I received it from God in his Holy Scriptures And from him I deliver it to his People and his charge I lay upon them that they entertain and practise it Yet I know there is a remnant of Paganisme and Infidelity in the best of christians concerning the Divine Authority of the Sacred Scriptures August de Fide Op. c. 4. The chief cause besides many others which perverteth the Understandings of men in this point in my poor observation is this When men have deeply wounded their consciences by sinning against Knowledge and given the Victory to their fleshly Lusts so that they must either deeply accuse and condemn themselves or deny the Scriptures they choose that which seemeth the more tolerable and desireable to them and so rather condemn the Scriptures then themselves These are Lucifuga Scripturarum as Tertullian calls them Owles or Bats Tert. de Resur Carn c. 47. which can no more take heed unto that light that is the Life of the World then Bats do unto the light of the Sun And what Malefactor would not do the like and except against the Law that doth condemn him if that would serve his turn And when men that are engaged in a sinful course do see that the Word of God doth speak so terribly against it they dare not live in that sinne while they believe the Scripture because it is still wakning and galling their guilty consciences but when they have either cast away their Belief of the Scriptures or otherwise mistaken them through misinterpretation misapplication c. then conscience will let them sin with more quietnesse The like may be expected from those I oppose For these men refuse their Physick because it is unpleasant and not because it is unwholesome yet at last their Appetite so mastereth their Reason that they will not believe any thing can be wholesome which goes so much against their stomack Ahab believed not the message of Micajah not because he spake falsly 1 King 22.8.18 but because hee spake no good of him but evill Men will easily be drawn to believe that to be true which they would faine have to be true and that to be false which they desire should be false But alas how short and silly a cure is this for a guilty Soule And how soone will it leave them in uncurable Misery § 3. Only I must crave this of the Reader that my confessed weaknesse be no prejudice to Gods Truth and that he will not judge of the cause by the Person nor take the Name or Person for a Fault Which is the thing that the ancient christians did so deprecate of the Pagans and therefore I hope every Christian will grant For in regard of the churches present necessities I dare not give over for all my Imperfections Though I have ever been of a Spirit too easily discouraged and ready to say as the Prophet I will speak no more in his Name Jer. 20.9 yet God hath so suited his Providence to my Infirmities and Necessities as not only to cure my backwardnesse but also to convince me of the pleasantnesse of his Work I am assured that it was the Lord that sent me into his Vineyard and without him none shall force me out Mat. 25.16 He that gave me fewer Talents then others will Expect but an answerable Improvement at my hands but be they never so small I dare not hide them He that calleth for two Mites will accept them Mat. 11.25 Zech. 4.10 Hee despiseth not the day of small things Hee sometime revealeth that to babes which he hideth from the wise and prudent For the Wisdome of the World is foolishness with God 1 Cor. 1.25 and the foolishness of God is wiser then men and no flesh shall glony in his sight The Lord grant that I may so use the small abilities that I have that I be not condemned as an unprofitable and unfaithful Servant and then I do not feare being condemned for their smalness § 4. More I would say but I feare to spoile the elegancy or learned Camero in his Epistle ad Theologos Leidenses Can. pag. 720. folio by Englishing it wherein is the summe of what I would say and thither I refer the Reader In the mean time look upon my aberrations where you find them with pity and Pardon And where you shew me that I have erred as a man you shall see that as a Christian it was not my want of love to the Truth but want of light to discover it that hath misled me from it My Prayer is that the Lord would save his People from that spirit of Pride hypocrisie separation and Giddinesse which is of late gone forth and is now destroying and making havock of millions of Soules in England And that the Lord would keep his People unspotted of the guilt of those Sinnes which in these dayes have been the shame of our Religion and have made us a Scandal and Scorn to the World And pardon O Lord thy Servants Sin for I do daily dishonour thy Holynesse and disgrace thy Work and Service by my weakness and unworthinesse I bewaile from my heart that my Apprehensions are so dull my Affections so stupid and my Expressions so law and unbeseeming thy Service Remember with whom thou hast to do What canst thou expect from dust but levity or from corruption but defilement I know thou wilt be sainctified in them that come nigh thee And before all the people thou wilt be glorified But though weaknesse and irreverence be the fruit of mine own Corruption yet the fire is from thy Altar and the work is of thy commanding Oh therefore wash away all my Sins with the blood of the Lamb which taketh away the Sin of the world Imperfect or none must be they Service here Oh take thy Sons excuse The Spirit is willing but the Flesh is weak Gratias tibi Domine Jesu