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 [Page 2] 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 S^t 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. [Page 3] 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, [Page 4] 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 [Page 5] 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 [Page 6] 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; [Page 7] 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 [Page 9] fain to rebuke. Then we are to reprove lesser Errors at first, as the Apostle did: We are to think the Wise mans counsel worth the following, Ne sit tibi minimum, Seneca. non negligere minima. Count it no small matter, not to neglect small matters. What so small as an haire? When these small hairs went from Samson, Judg. 16.19 his strength left him. Moreover, lest over­much silence should be interpre­ted, Consent, or beget too great confidence in men of the goodnesse of their cause, and others should stumble at their vaunts;Cam. p. 322. in fol. Mares. Coll. Theol. d. 17. Sect. 9. Ved. Arc. Arm. part 1 l. 2. c. 1. A [...]mes. de Consc. l. 5. c. 12. Ruth. Due Right p. 220 &c. Blake Cov c. 31. I would desire the Reader, for his full sa­tisfaction to peruse learned Came­ro, Maresius, Vedelius, Dr. Ames, Mr. Rutherford, Mr. Blake, and o­ther reverend Divines: by whom he may be informed of his Duty in the danger of this sin. For it is not my purpose at this time to discourse, in what cases it is lawful to separate from a Church: much lesse is it my businesse to speak of the incredible and detestable Church separation, practised by Atheists, Epicures, Hereticks, Li­bertines, &c. in these times, [Page 10] Who walk after their own ungodly lusts, Jude 19. and separate themselves, be­ing sensual, having not the Spirit: Whose judgement lingreth not, Pro. 13.13. nor their damnation slumber. But my businesse is to admonish those, who professe they know God;2 Tim. 3.5. Having a form of godlinesse, but in this deny the power thereof: That the Lord might give them repentance to the ac­knowledgment of the truth.

§. 2. This premised: This Error of Church separation, is by birth and Original, like unto Israel in her worst condition: e­ven [...],Jer. 2.14. a Home-borne slave; called by the Latines, Verna; i. e. Vere vilis natas, of a vile Original. Among the Heathen it was a reproachful dis­grace, to worship their gods with any new Adoration. And for that very thing the Athenians [...], were bitterly jeered by their Comicks; and particularly Demosthenes reproved Aeschines, Strabo Geogr. l. 10 p. 471. saith Strabo. Wee then should fear, that vengeance denounced against the final im­penitency of Revolters in Reli­gion, doth not only concerne A­postates, [Page 11] openly denying Christ; but, as Fulgentius well noteth,Fulgent. ad Thras. l. 1. him also, Qui silentio firmat errorem, who by silence confirmeth any Er­ror, and by holding his peace doth not confirme the Truth: Divinam contumeliam qui non refutavit, acu­mulat: He that repelleth not Gods dishonour,Luk. 9.26. (what he possibly can) addeth to it. The negligent or sleepy Centinel betrayeth his Prin­ces Tent. And now, lest here I should seem singular, I will expresse the de­generate Birth and Nativity of it, in the words of learned Honorius Reggius, Honor. Reg. de Statu Ec­clesiae in An­glia. p. 95. who hath collected a hundred and eighty Errors (out of Mr. Edwards his Gangrene, and other late Writers) practised in England, since the year 1640, and communicated them unto forraign Nations: of which this is the 125 Error; Partem Libertatis Christianae esse, non audire proprium Ministrum; sed ubi libeat, & â quo plus commodi speretur: That it is a part of Christian Liberty, not to hear our own Minister; but to hear where one liketh best, and from whom we hope for most pro­fit.

[Page 12]§ 3 The mischief of the pra­ctice I here oppose, lieth not in the bare error of judgment, but in the unchristian Division and Aliena­tion which thence sloweth, con­trary to the Humility and Love, which is the visible character of Christians.Evagr. Hist l. 3. c. 14. in Henotico Zenon. Imp. Alas, the hideous Doctrines, the contemned Ordi­nances, the unheard of wickedness that this Doctrine hath produced! the reproached and slandred Mini­sters, the weak that are scandali­zed, the Professors apostatized, the Profane hardned, the Enemy in­sulting; all these do describe it more plainly to us, then words can do, and cry aloud in the ears of God and good men. Hence is all this Atheism amongst us, in de­nying or not having a God; this Apostasie,Ephes. 2.12. Heb. 10.38 Hebr. 12.16 in drawing back and e­stranging our selves from God: this Profanenesse, in refusing the Creator, that we may enjoy the Creature. How fruitful are we in monstruous sins, from the lowest step of Semi-separatism, to the high­est pitch of Rantism? Which should produce all manner of At­testations to the Truth of Christ, [Page 13] against the Errors and Blasphemies occasioned by this practice. But if we cannot see it at home, we may hear of it from abroad; from the pens of Protestant Divines, ma­king observation of the state of the Church in England, Honor. Reg. de St. Eccl. in Angl. p. 1 Theologi Cestrens. in Attestatio­ne sua, Ex­cusa Anno 1648. Marc. in Disp. ali­quot. &c. who give this sad, yet true report unto the world, That England in four years space is become an heap and sink of all Er­rors, Sects; no Province from the beginning of the world, ever brought forth in so short a space, so many monstrous Heresies, as this. Can any man name any age since the Apostles, among all the o­dious Heresies that still invaded the Church, that ever had such o­pen Maligners of the Ministry in general, and that struck so ragingly at the very standing of the Go­spel, as the Church-Separatists in this age have done, and still do? and that in such numbers? Nay, hath Christ any thing that he may enjoy unquestioned among us? As he may not have a Minister, so he must not an Ordinance; not a Day, not a Duty, not so much as his Deity among us. For Opinion once seeded in Error, [Page 14] shoots out into Heresie, and af­ter some growth, in time into Blas­phemy.

§ 4 What then? Must a true Christian stand by, and see the Cause of Christ, like a Foot-ball in the midst of a crowd of Boyes, tost about in contention, from one to another; and spurned about in the dirt, driving it on to the goal of their private interests and delu­ded fancies? Truly, it is not so easie for gracious dispositions to turne off the publick calamities of Gods Church. Where is the policy (I say not Christianity) of our times?Socrat. Hist. l. 5. Praer [...], Which should mind us, that, Calamitatum Reip. & Ec­clesiae est communio & vicissitudo. No man can do other, then lose his private felicities in the common distresses of the Church. To avoid then all occasions of publick Service for the Church un­der pretence of Humility or Re­dusenesse, speaks (too broadly) the deliquent Refractory. Your Anchoret, that digs his grave in Speculation meerly, and your Mole that is earthed wholly in an affected solitariness, are not liable [Page 15] so properly to obscurity, as death. And we find an Apoplexy and Sleep no lesse on their endeavors, then in their names. Indeed such Silk-worms spin themselves into Flies, disani­mate, heartlesse Flies, livng neither for Church nor Commonwealth. So that he that retreats at any Alarm or Summons of God for the com­mon affaires of the Church, to en­joy himselfe in his solitary ends, runs himself on the shelves of that rough censure of Athanasius; Athanasius ad Dracont Part 2 E­dit. ult. Vereor ne dum propter te fugis; prop­ter alios sis in periculo apud Domi­num: To stand by, and to give aime only whilst others shoot, pro­claimes thy lazinesse, if not thy im­potency. If therefore this thy mo­ther implore thy aide (so Augu­stine counsels his Eudoxius) on the one side, hand not with Ambition;August. E­pist. 81. on the other, lean not to a lazie refusal: Weigh not thine own i­dlenesse with the necessities and greatnesse of her burthens, to which (whilst she is in travel) if no good men will administer their help, Certe quomodo nasceremi­ni non inveniretis, God must then invent new ways for our new birth.

CHAP. III Parochial Church-communi­on is a Duty implanted by Nature, and a Moral and Solemn part of Divine Worship.

§ 1 AND here I professe, and I would not say a­ny thing, in which I am singular: I have so much childish fear, as scarce to dare to walk in publick where I am alone. The Topick therefore whence I intend (God willing) to raise my Reasons, for a due and dutiful observation of Parochial Church-communion, shall be the same threefold cord, with which Tertullian prosecuted a­nother Subject:Eccles. 4.12 that is, accord­ing to Scripture, Nature, and Discipline. By these three I hope to demonstrate, that Scripture en­acteth this Duty for a Law, Na­ture [Page 17] establisheth it, and Discipline exacteth Obedience to it. As Nature,Tertul. de Veland. Virg. c. 16. Scripture and Discipline are the Lords, (saith Tertullian) so whatever is contrary to them is not the Lords. Let that be unto thee Scripture, Nature and Disci­pline, which thou findest ratified by God; as thou art commanded,1 Thes. 5.21 To prove all things, and to hold fast that which is good. Cui ex his con­suctudo opinionis profit, vel quis diversa sententiae color est? What can custom of opinion profit any of these, or what pretence is there for any contrary judgment? saith that Father.

And first I begin with the Te­stimony of Nature, because God hath premised Nature to be thy Teacher,Tertul. de Resurrect. Carn. c. 12. Tertul. de Cor. Milit. c. 5. being afterwards about to send the Scripture, that thou mightest the more easily believe the Scripture, being first Natures Scholar; and whatsoever is a­gainst Nature, deserveth by all men to be called a Monster: but we will call it Sacriledge against God, the Lord and Author of Nature.

§ 2. That Honour and Reve­rence, [Page 18] which is the proper Act of Religion,Ames. de Consc. lib. 4 cap 1. is due only to God, Na­ture teacheth.

1. Because it is the greatest Ho­nor that can be given to him.

2. It is the honor that is due to the sole Lord of Life and Everlast­ing Felicity.

3 Religious honour directly submitteth, and subjecteth the soul and conscience to the Lord a­lone.

4 In Religious honour God only is acknowledged to be our ab­solute Lord, and to have abso­lute right to require our Obe­dience.

Thus Nature teaching us that every Religious Act is due unto God; then Parochial Church-Communion, being a Religious Act, is a Natural or Moral Duty commanded by the Law of Na­ture. Now Moral or Perpetual (relating to a Law) signifies (in the Notation of the word) any Precept serving to regulate the Manners of men.

Sabbatum Redivivum part 1. pag. 9There are two kinds of Moral Lawes,; Moral-Natural, and Mo­tal-Positive: which agreeing in [Page 19] Perpetuity, do differ in their di­stinct Properties, as may appear by their several descriptions; which are these.

1 A Law Moral-Natural, is a Law of things necessary to be done or forborn toward God or Man, our selves or others; which the nature of man now (though corrupt) ci­ther doth acknowledge or may at least be convinced of to be such (e­ven without Scripture) by Argu­ments drawn from those Principles, which are now in the hearts of all men generally.

2 Lawes Moral-Positive, are Lawes clearly laid down in Scrip­ture (in words expresse,Naturae majesta­tem recogi­tare, nulli frivolum videre po­test. Tertul. de Testim. Animae. c. 5. or certain consequence) which Nature, though corrupted, cannot reason­ably deny to be Just, Good, and so convenient to be perpetuated, according to the Law-givers plea­sure: though antecedent to his will, some way revealed to them, it would not, nor could have judged them to be of themselves altogether necessary.

The distinction of Moral Laws into Natural and Positive being clear in their descriptions, their a­greement [Page 20] is manifest in two things, besides perpetuity.

1 In their Authority and force of Obligation; a Positive Law in force doth as strongly bind the con­science, as a Natural; aequè, though not aequaliter.

2 In their independance, both de­pend upon God, and not upon the will of man; and so are indispen­sable by humane Authority. These things premised, I conclude, that as all Solemn and Religious wor­ship of God is Natural-Moral, so Parochial Church-Commu­nion is a Duty implanted by na­ture.

§. 3. But lest I should be thought to neglect (in effect) any other Solemn Worship, beside this pub­lick Worship in Church-Commu­nion; (which the Ancients in se­verest manner did prescribe and re­quire) I will briefly declare,Concil. Gangren. cap. 5. & 6 that all Solemne Worship is Moral-Natural, in all the parts thereof; and so, by consequence, this Worship in Church-Communion. Though the nature of man be much defa­ced by the Fall of Adam, yet are there (as all men do acknow­ledg) [Page 21] some Principles of Religi­on found in every soul, which can never be blotted out: A­mong which there are these two most legibly upon the Tables of the heart.

1 That there is a God: which e­ven the most barbarous people in all ages, and the worst of Atheists have beene forced to acknow­ledge.

2 That this God must be wor­shipped by all reasonable Crea­tures,Rom. 1.20 capable of his divine know­ledg. This is that natural Homage and Alegeance due to God from all mankind, by the very law of Nature in their Creation;1 Cor. 6.20 where­by they are bound to perform all Duties that he prescribes to them, both with soul and body. Our life then regulated by nature, is the honour of nature; but things done against Nature do hinder the Solemn Worship of God,Euseb. Orat ad Caet. Sanct. c. 1. said Constantine the great.

§ 4 The Worship of God may be distinguished into Ejaculatory and Solemn. Ejaculatory Wor­ship is that which a man may ten­der unto God, either with the [Page 22] Heart alone, or with the Tongue al­so, in Prayer and Praises, even in the midst of worldly imployments. To this kind of Worship every one is undoubtedly bound, as much as it is possible for us to perform it; and that, by those general precepts which bind Semper, Psal. 1.2. & 62.8 1 Thes. 5.16 17, 18 (as the Schools speak) that is, [...]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 [Page 23] 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.

[Page 24]§ 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 [Page 25] 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 [Page 26] 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 [Page 27] 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 [Page 29] wronged by perverting the sense, as by corrupting the words of it. But to deal with them with their own weapons: Where is it said, That you are not to joyne in a de­termined Church Communion, to hear your own Pastor? Where are those words written? If they answer, Negatives cannot be pro­ved, To this we reply, And where is that said? for we find it no where in Scripture,Luk. 24.39. Matth. 4.7 that Negatives cannot be proved. Yea, we find that Christ proved Negatives; for he proved, that himself was not a Spirit, That God was not to be tempted, &c. If Negatives are not to be proved, then Negatives are not to be belie­ved. Ours is an Affirmative,Hooker Ec­cles. Politic. l. 2. Sect. 6. which they yeild may be proved; theirs is a Negative, which they say cannot be proved: We then have the better of it; there is hope of proof on our side; theirs is despe­rate. But though I might desire them to prove their Practice by Scripture, yet because with Ter­tullian, Contra Her­mog. c. 22. I adore the fulnesse of the Scripture, I will shew their practise, who on the Lords Day neglect the publick exercises of Divine Wor­ship [Page 30] in their determined Parochial Congregations, and frequent (cate­ris paribus) other Churches, to be Anti-scriptural. Thus:

§ 2. First, all are to joyn them­selves to a visible Church; either Formally to be a member thereof, or Materially by confessing the Faith of the true visible Church, when God offereth occasion.

1 Because we ought to be ready to give an answer or confession to every one that asketh, 1 Pet. 3.15.

2 Because he who denyeth Christ before men, him also will Christ deny before his Father, and the holy An­gels, Mat. 10.33.

3 Because Christ hath promised his presence to his Churches, as he walked in the midst of the golden candlesticks, Rev. 2.1.

4 Because Faith cometh by hearing a sent Preacher, Rom. 10.24.

5 Because separation from a vi­sible Church is condemned, Hebr. 10.24. Jude 19. 1 John 2.19.

6 Because the godly ever esteem­ed it a rich favor of God, to lay [Page 31] hold on the skirt of a Jew; that is, to have any communion,Zech. 8.3. Psal. 27.4. et 42.1. &c et 63.1, 2. even as a door-keeper in the House of [...] God, and have desired it exceedingly, and com­plained of the want thereof, Psal. 84.1, 2, 10.

§ 3 Yet if any die without the Church, having faith in Christ, and want opportunity to confesse him before men, as repenting at the hour of death, their salvation is sure, because they are within the Church. So is that Maxime to be taken,Cam. de Ecc. p. 272. in sol Extra Ecclesiam non est Sa­las; None can be saved who are e­very way without tho Church, Vi­sible and Invisible; as all perished who were not in Noahs Ark.Mr. Blake Cov. cap. 30 in sinc. As for those who deny any being of a Church universal visible, I would learn of them into what particular Church the Eunuch was received, and by Baptism actually and so­lemnly admitted; or whether he was still no Church-member, but an alien and stranger to the Com­monwealth of Israel, not admitted to the Church? And to what par­ticular Congregation the Prophets, Apostles and Evangelists joyned [Page 32] themselves by Covenant?

§ 4 There is then a necessity of joyning our selves to some parti­cular visible Church; but it is not Necessitas medii, sed praecepti; It is not such a necessity that all are damned who are not within some visible Church.August. For Augustine tru­ly saith, There be many Wolves with­in the Church, and many Sheep with­out. But if the Lord offer oppor­tunity, all are obliged by his Com­mandment of confessing Christ be­fore men, to joyn themselvs to some Visible-church: for all Denying, is Idolatry,Tert. de I­dolol. c. 22. in Tertullians judgment. And he denyeth Christ, that is not with him, or for him. So our Sa­viour teacheth, Luke 11.23. He that is not with me, is against me; and he that gathereth not with me, scattereth; that is, He that declareth not him­self to be on my side, is against me. There are no Neuters; for there is no man but he is either Christs or Satans.Eng. Annot on Mat. 12.30. As in war, he that sight­eth not for his Prince is an enemy. As they which are to gather in their Masters harvest, if they neglect it, are scatterers and destroyers; so they that will not defend Christs [Page 33] honor, at least professe and confesse it (wherein they can) betray his cause, and are enemies. Yet there is a fellowship with the visible church internal, of hidden Believers. In the Romish Babel this is suffici­ent for salvation, Necessitate medii. Rutherford Due Right of Presby­tery. c. 5. Sect 5. p. 78 But they want opportunity to joyne themselves to the reformed visible churches; yet do they sin in the want of profession of the Truth, and in not witnessing against the Anti­christ; which is answerable to an adjoyning themselves to a visible church. And so those who do not profess the faith of the true visible church (the Lord affording oppor­tunity) deny Christ before men. And this external fellowship is ne­cessary to all, Necessitate Praecepti: though the Lord graciously pardon this, as an infirmity in his own, who for fear of cruel persecution, of­ten dare not confesse Christ.

CHAP. V. We are bound to Hearing in our own determined Con­gregations, Necessitate Praecepti.

§ 1. SEcondly, Howsoever we be not bound unto hea­ring in our own Congregations, Necessitate Medii, as if Gods grace were tyed to the Meanes this way: Yet Necessitate Praecepti, we are, if we consider Gods Commandment: In no other way can we expect the Lords ordinary presence, promise, and acceptance: See Heb. 13.17. 1 Thess. 5.12. It is a curse, to be as Sheep having no shepherd, Matth. 9.36. that is, scattered abroad, not knowing where to get food, and ex­posed to many Seducers,Ps. 119.176 Jer. 50.17. Zach. 13.7 as people without a Pastor. The [...] [...] [...] ­deed a Scattering enforc [...] [...] men are driven by viol [...] [...] [Page 35] Gods service, but that is not the scattering meant by our Saviour; but a voluntary straying, when people are not willing only, but love to wander; as Jer. 14.10. a wandring out of self-will; not a corporal, but a spiritual straying, by which men of themselves wander from God,Psal. 58.3 and go astray from the way of Truth and Life; from those wayes and courses that God hath prescribed them in his Word, and directed them unto by his Spirit: as they, Psal. 14.3.

§ 2. It is the Duty of all con­scientious Christians to set them­selves under some particular Mini­ster as their Pastor, and to hear him constantly.Ames. de Consc. l. 4. c. 24. quaes. 1 Dr. Ames proves that this Ordinance of the Lord is the Duty of all Christians; name­ly, to settle themselves under some one particular Pastor, and to joyne themselvs to a determined or parti­cular Church.

1 Because it is Christs institu­tion, Matth. 18.17. in which there is a necessity, Non Praecepti tan­tum, sed & Medii: He addeth five Reasons more, which for brovitice sake I omit.

[Page 36]2. Because every Flock must be under an Overseer, Acts 20.28. & 18.23. If we be the flock of Christ, we must have a shepherd, who shall feed us in Christs stead.

3 Because our perfection and e­dification dependeth ordinarily up­on our particular Teacher, to which end Pastors were given, Eph. 4.11, 12. and particular Guides, as Philip to the Eunuch.

4. Because Pastors are to preach constantly, 2 Tim. 4, 2. especially on the Lords Day they should not omit to preach Forenoon and Af­ternoon.Ames. de Consc. l. 4. c. 33. quaest. 4. Dr. Ames 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 [Page 37] 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 them­ward, Eph. 3.2. Of which more ful­ly, Chap. 6.

[Page 38]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 [Page 40] 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. [Page 41] 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 [Page 42] 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 [Page 43] 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 Acts in other Congregations beside their own:Mr. Ruther­ford ubi su­pra. p. 204.

1 Because wee hold, that by Calling or Ordination, a Mini­ster is made a Pastor; by Ele­ction only he is restrained to be ordinarily the Pastor of his Flock.

2 A Pastor is a Pastor of the Catholick Church, though he be not a Catholick Pastor of the Catholick Church, as were the A­postles.

[Page 44]§ 4. Neither must this be ta­ken, as if we would clack you (as reverend Bains phraseth it) altogether under our wings, or sought further property, then we have from the Lord; but it is your good that doth enforce us to speak it; for till you know your Pastors set over you, the Wolfe doth threaten you. And look, that as it is in Marriage: it is not the having of a husband, which maketh a wife free from all underminers of chastity, but the loving her husband: So in this Marriage of Pastor and People; it is not the having of a Preacher, which doth secure you from sin, satan, or seduce­ment; but the acknowledging of him, and depending on him in the Lord. So much did the Heathen by the light of Nature reverence their Mu­sties of old, the Slaves of their Idol Gods, that sometimes they called their Priests by the name of Gods,Strabo Geogr. l. 10 p. 471 d. as Strabo repor­teth. And among Christians, I never read nor heard of an hap­py [Page 45] Church without a good Guide, and a dependance on him, and obedience to him. It is a farre lesse sin to be unlearned then unteachable, saith Agustine. August. con­tra Academ lib. 3. c. 7. O be taught then, not to depart from your determined place of worshipping the Lord; for in it, God hath the highest honour, and returnes unto you the high­est blessings, by the dispensation of the grace of God, which is given your Pastor to you-ward.Ephes. 3.2. Be not wilful: for the more wilful, especially upon deliberation, the more wicked.

CHAP. VII. Separation from determined Church-Communion, is reproved, 1 Cor. 1.12. and 3.4.

§ 1. FOurthly, This pra­ctice is evidently re­proved, 1 Cor. 1.12. For in the church of Corinth, which Paul had planted, Apollos had watered, and which God had blessed, and given encrease unto; yet even here is church-separation. One stand­eth for Paul, another for Apollos, another for Cephas. Weeds, they will spring up, though Paul never planted them, nor Apollos watered them, to be sure God never bles­sed them; and yet they will find an encrease. And 1 Cor. 3.4. the A­postle tacitely insinuates an Argu­ment à Minori ad Majus: Culverw. of Schisme. If it [Page 47] were a grosse and carnal thing to side with Paul, or to glory in A­pollos, then much more to side with such as of ordinary or inferi­or alloy. You may see how he ma­keth it his [...], to beat down this over-high thought which they had of such as indeed deserved e­steem and double honour. For to say, I am of Paul, I am of Apollos, they are the words of such as glori­ed in the several gifts and diver­sity of excellencies which they had in preaching the Gospel: and thus it was, one liketh the powerful plainesse of Paul, another the am­ple plenty and variety of Apollos, a third the solidity and perspicuity of Cephas.

§ 2. You see then the Corin­thians vanity, and in it our pro­pensity to glory in men for their gifts, and that because we are car­nal, which is the Apostles censure, painted with a stinging Interroga­tion, Are ye not carnal? In so­much that the Apostle, 1 Cor. 1.13. giveth three Reasons why such church-separation should be shun­ned.

1 Because Christ seemeth by [Page 48] that means to be divided and torn in pieces,Eng. Ann. in loc. who cannot be the head of two diverse and disagreeing bo­dies, himself being but one. Is Christ divided?

2 Because they cannot without injury to God, so depend on men, as on Christ; which thing, no doubt they do, who allow whatsoe­ver some man speaketh, even for his person sake; approving one selfe­same Gospel, being uttered by one man, and disliking it being ut­tered by another man; Was Paul crucified for you?

3 Because it is the form and end of Baptism to make a promise to Christ alone, calling on also the Name of the Father and the Holy Ghost; therefore if a man depend on some certain Teachers, and de­spise others, he forsaketh Christ: for if he held Christ his only Ma­ster, he would hear him teaching by whomsoever: Were ye baptized in the name of Paul?

§ 3 Overmuch dotage then upon any conceived excellency of Holinesse, Learning, Eloquence, or the like, without a special eye to Gods commandment, hath ever [Page 49] been the occasion of greatest Errors in the world.Mr. Mede on Gen. 3.13 Satan under this mask useth to blear our eyes, and with this bait to inveigle our hearts, that hee might se­curely bring us to his lure.Gen. 3.1. It was the mask of the Serpents Wisdome and Sagacity above the rest of the beasts of the field, whereby he brought to passe our first parents ruine. The admirable wisdome of the long lived Fathers of the elder world, having been for so ma­ny Ages as Oracles to their Off-spring, growne even to a People and Nation while they yet lived, was the ground of the ancient Idolatry of Mankind, whilst they supposed that those, to whom for wisedome they had recourse, being living, could not but help them being dead. This we may learn out of He­siod: Hesiod. Oper & Dic [...], l. [...] ver. 123. The men (saith he) of the golden age, being once dead, became,

[Page 50] They became Godlings and Pa­trons of mortal men, as if they knew their good and evil works. So the opinion of the blessed Martyrs superlative glory in heaven, was made the occasion of the new found Idolatry of Christians, wherewith they are for the greater part yet over­whelmed. And the esteeme which Peter had above the rest of the Apostles in regard of Chiefdome, even in the Apo­stles times, was abused by the old Deceiver to install the Man of sin. This made Saint Paul to say, The Mystery of ini­quity was even then working: 2 Thes. 2.7. Gal. 2.11. &c. and therefore laboured, as fat as he could to prevent it, by as much depressing Peter, as others exalted him. Nay, he puts us all in mind of the story of the Ser­pents beguiling Eve, that her mis-hap might be a warning to all, 2 Corinth 11.2, 3.

And to conclude, Have not Papists, when they would get Disciples, learned this of the Divel, to possesse them first with an opinion of superlative [Page 51] Learning, Holinesse, and o­ther Gifts, in their Doctors, surpassing any of ours? I will say no more of this, but that we ought so to prize and ad­mire the Gifts and Abilities, which God hath bestowed upon men, that the Pole-Star of his sacred Word may ever be in our eye.

CHAP. VIII. The Lord commandeth to worship him orderly: which is not observed in indermined Church-com­munion.

§ 1. FIfthly, Order is a thing 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 [Page 52] 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 [Page 53] 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 [Page 54] 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, [Page 55] 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 [Page 56] 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 [Page 57] 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 [Page 58] and particularly in mind of those things which appertained to the service and worship of the Lord. And if David a Prophet, a man after Gods own heart, had need of a particular Seer; should not meane and ordinary Christi­ans much more attend to the dire­ctions and instructions of their particular Guides, allotted to them, and allowed by the Lord, who is the God of Order,See English Annotat. in 1 Cor. 14.40. and not the Authour of Confusion; and hath commanded all things to be done decently and in or­der?

CHAP. IX. We are bound to hearing in our particular Congrega­tions by Christs Doctrine and Example.

§ 1. SIxthly, Gods covenant indeed is general with all his Creatures;Gen. 9.9.18 Jer. 33.30 more particu­lar with Man, yet more with his Church, most special with his Elect; and in his Church with his Ministers, Mal. 2.5 Now this Co­venant with Gods Ministers and Messengers is everlasting, in all a­ges and generations. Yet God, Covenant abrogates not his owne Right, Power and Soveraignty; nor abates the role and Authority of his Law, nor their deviations and corruptions; nay, his Curse upon sinful Priests and Pastors doth not annihilate or evacuate that Co­venant. [Page 60] In regard of this Cove­nant it is,Mat. 23.2. that our Saviour intimates that all Teachers sit in Moses Seat, as Expounders of Gods Will, no lesse then the Scribes and Pharisees.Engl. Ann. in locum. For [...] importeth the Of­fice of a Teaching the Word of God, Law and Gospel; because while men taught, they were wont to sit. Suidas therefore interpret­eth [...] by [...], a sit­ting or tarrying; because God ap­pointed Teachers of the Law, therefore Christ would have them to be heard, though their Persons were wicked. All whatsoever they bid you observe, that observe and do. While Pastors have a Cal­ling to preach and deliver the Truth,Mal. 2.7 they must be heard, though not imitated, where they practise not.Chrys. Hom. 73. Thus our Saviour speaketh (saith Chrysostome) All whatsoever they bid you observe, that observe and do, lest he should leave the Hear­ers any occasion of Disobedience, to their greater condemnation, or contempt of their Ministry whom he should send after. In the Mi­nistry the Ordinance of God is to be considered; Sive Paulus, sive [Page 61] Judas baptizet, Christus peccatum lavat, absolvit, & delet. De Bapt. Christi. In­ter opera Cypr. Whether Paul or Judas baptize, Christ washeth away, forgiveth, and putteth away sin. De Bapt. Chr. Cypr.

§ 2 Our Saviour when he had cleansed the ten Lepers, command­ed them to shew themselves to the Priests, Luke 17.14. which should teach us Humility and subjection toward our Pastors,Cypr. l. 3 Ep. 9. Sacerdotem adhuc appellabat, quem scicbat esse sacrilegum: For Christ yet called him Priest, whom he knew to be sa­crilegious, saith Cyprian. Our Savi­our likewise, who could as easily have taught Paul immediately what he would have him to do,Act. 9.10. &c. would yet send him to Ananias (Ananias as ignorant of Gods will herein, as Saul at present, and starting at, and declining the office enjoyned him) to cofirm the particular authority of the Ministry of particular men set over us in the Lord;Rom. 1.16 and to teach all Hearers to attend unto it, as the very Ordinance and power of God unto salvation. Christ could likewise, câdem operâ, have instructed the Centurion by the [Page 62] Angel;Act. 10.3. &c. but he caused him to send (nominatim) for Peter to Joppa, to come and enform him for the same end, and left him not to the in­struction [...], of one at random.

§ 3. But here once for all, lest we should be misunderstood: We abhor the Doctrine of Bellarmine, Bellarm. de Cleric. l. 2. c. 8. who teacheth, Cum Pastor ordinari­us & aliquis alias qui praedicat non Vocatus, contraria docent, debet omnino populus Pastorem suum potias sequi, quam illum alterum qui non est Pastor; etiamsi fortè continge­ret, ut Pastor erraret: When an ordinary Pastor and another who is not called to be a Pastor, do teach things contrary, the people ought rather to follow their owne Pastor then the other who is no Pastor, though it fall out that the Pastor do erre.

In like manner we detest the Doctrine of Tolet the Jesuite,Tolet. de In­struct. Sa­cerd. l. 4. c. 3 Sect. 6 who saith, Si Rusticus citra articulos cre­dat suo Episcopo proponenti aliquod Dogma Haereticum, meretur creden­do, licet sit error: If a Countrey man, beside Christian Articles, do believe his Bishop broaching an [Page 63] Heresie, he meriteth by believing, though it be an Error.

Furthermore,Bellarm. de Rom. Pont. l. 4. c. 5 it is a fearful Do­ctrine which Bellarmine teacheth, Si autem Papa erraret praecipiendo vitia, vel prohibendo virtutes, tene­retur Ecclesia credere vitia esse bo­na, & virtutes malas: If the Pope should erre by commanding Vices, and forbidding Vertues, the Church were bound to believe, that Vices were good, and Vertues evil.

And we condemn the intolera­ble presumption of the Councel of Trent, that sealeth up their Canons with so many Anathema's to them who dissent from their Errors. Yet not onely did their Schoolman, William of Occam, Occam part 1. l. 5. c. 28. each the con­trary in effect to all these, Si Papa & maximè celebres Episcopi inci­dant in Haeresin, ad Catholicos divo­luta est potestas omnis judicandi; if the Pope and the principal Bishops of the Christian world do fall into Heresie, the power of all Eccle­siastical judgment is divolved to the remaining Catholick Clergy: but also Cyprian, Cecili [...]s, Cypr. Ep. 68 Po­lycarpus, and others, writing [Page 64] to the Clergy in Spain, perswade them to separate themselves from those Bishops who fell in time of persecution, and denyed the Faith.

§ 4. Now, it is much to be admired, that it should be con­fessed in Thesi, but denyed by the world in Hypothesi, that who­soever opposeth, despiseth, or persecuteth the servants of Christ, they rise up to oppose Christ himselfe.Luke 10.16 Acts 9.4 1 Thes. 4.8 What hath the parti­cular opposed Pastor done contrary to the general confessed Thesis or Divine Position? What hath he assumed what the Lord hath not put upon him? If ye take offence at the discharge of his Office, it is Gods doing, who fearfully and frequently threatneth his neglect. But men think they are not so silly and unreasonable as their Mini­ster would make them. God doth not reveal his Truth (say they) onely or chiefly to the Learned: They have the teach­ing of the Spirit as well as their Pastors. But alas, that men [Page 65] should bee so ignorant against both Scripture and Experience! Indeed God changeth the Will on a sudden, but he doth not infuse knowledge, especially of difficult points, on a sudden. If hee do,John 5.39. Act. 17.2.11 Psalm 1.2. why are we command­ed to search and study the Scri­ptures, and meditate on them day and night? Did they ever know any that was suddenly made so wise, 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 [Page 66] 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 [Page 68] 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 [Page 69] 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 [Page 70] 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 [Page 71] 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. [Page 72] 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 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 [Page 73] particular Pastor did govern their particular churches, and gathered their people unto their several Congregations.Eus. de vit. Cō. 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 Het [...]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 [Page 74] 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,M^r Baxters Rest, part 2 [...] 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 [Page 75] against them that contend against Parochial 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 conten [...]ious. Yet we do not compare customes, much lesse, oppose them to Scripture. We say as Cyprian, Cypr. Ep. 63 We must not [Page 76] 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 [Page 77] 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 [Page 78] there are Mettals, some of Gold, some of Silver; so gifts in Mini­sters.M^r Bain on Eph. 3.7. I conclude this in the words of M^r 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 keep [...]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 offend [...]d with them, that look more at one then another. Now be­tween [Page 79] these, there is the true way; neither so to love those who have the greatest, as to despise the other; nor to love the lesser, so as not to love there more, where God loveth more; and to blesse him more (though we do it in all) where he hath distributed more Grace and favour.

CHAP. XI. Reason teacheth that Inde­termined Church-Com­munion is a Carnal Glory­ing in the worthinesse or Excellency of other Pa­stors, above their own.

§ 1. EIghthly and lastly. I will add some Reasons: For Faith is a rational Act of a ra­tional creature. And that is the strongest Faith, which hath the strongest Reasons to prove the Testimony to be valid upon which it resteth, and the clearest appre­hension [Page 80] and use of those Reasons. Yea,M. Baxters Rest, part 2 p. 207. that is the truest Faith which hath the truest Reasons truly ap­prehend and used. Reason recti­fied is the Eye of the Soul, and the Guide of our Life. The use of the Word, and all Ordinances and Providences, is first to rectifie Rea­son, and thereby the Will, and thereby the Life. I say againe, Faith it self is an Act of Reason: or else it is a brutish Act, and not humane. He that hath the right­est Reason, hath the most Grace, Sincerity (and consequently our Salvation) lyeth in the strength and prevalency of rectified Reason over the Flesh, and its interest and desires. I do then resolve my Pa­renetical confutation into this Ra­tional conclusion: It is a gross and carnal thing to glory in the wor­thiness and excellency of them that dispence the Mysteries of Salvati­on. Now, that separation from Parochial Church-communion is guilty of grosse errour, apppeareth by these Reasons.

§ 2. First, It seeks to eclipse and obscure the glory of God. God hath appointed all Meanes [Page 81] and creatures to illustrate and brighten his Glory. He that dares set it upon the creatures head must needs be guilty of lese Majesty, in an high degree. This is all the honour left to us, Obsequii Gloria, the honour to obey,Isa. 42.8. Jer. 9.23. to be wholly subject to so great and good a God, and to give all glory to him. Now he that made us, and knowes our mold, and fashioned the weaknesse and frailty of our Nature, chose to himself so weak an Instrument, that by the few words of a fraile and ignorant man a precious and immortal Soul should be eternally saved; which most Divines make a greater work, then that of creation: that so we might be necessitated to look high­er, to the powerful hand of God, that brings so great things to pass. Thus hath he chosen,1 Cor. 1.27, 28. not only foolish things, and weak things, but things that are not, to bring to naught things that are. A strange Para­dox: and enough to amaze an Aristotle, to heare of a Non Ens annihilating an Ens. Yet, the things which are not at all in mens apprehension, do give the light of [Page 82] the glory of God in the face of Je­sus Christ.2 Cor. 4.6, 7 The Lord could have made his Seraphim, or other An­gels,Hebr. 1.24. even in this sense Ministring Spirits, for the good of them that should be Heires of Salvation: but then we should have been took up too much with the glittering brightnesse of the creature. Why then do we gaze on Paul, he doth but plant? or glory in Apollos, he doth but water? Why do we run to others of inferior parts in other Congregations? What is this but to oppose the Almighty, and to counterplot Wisdome it selfe? Now judge you, whether this be not a gross and carnal Error, or not.

§ 3. Secondly, It detracts from the Word of God: from its Ma­jesty, and from its Efficacy. 1. From its Majesty; in that the Word of God is made to stoop to mans fancy. It is a signe, men never received the love of the Truth, when plaine Truth cannot please them; but it must be set out in such attyre, as may best satisfie their Eye. And unlesse the Word of God, as the Jewes tell us of the [Page 83] Manna, though fabulously (that whatsoever character or Idea of tast a man shapt to himselfe in his fan­cy,Wisd. 6.20, 21. Ainsw. on Exod. when he was eating the Man­na, it served to the Appetite of the Eater, and was tempered to every ones liking) have so many several relishes agreeable to every ones li­king, even this, though Angels food, shall be loathed. And sure­ly this argues a carnal heart. Though Paul and Apollos were of admirable endowments, yet the Word of God is embraced by some, when coming from one; and neg­lected, when published by the o­ther. It was the same Truth,2 Cor. 1.12 but not in the same dress. Chrysostome tels us of two in his time, a Greek,Chrysost. and a Christian, that were very hot in dispute, whether Paul, or Plato, were the better Scholler. The Christian he amplifies S^t. Pauls Wisdome and Excellency; the Greek scornes him as rude and simple, and his writings not com­parable to Plato's Philosophical and lofty stile. The Father hee comes in as it were to moderate; and when he had magnified St. Paul's learning, he seems to chide [Page 84] the Christian, that he did not yeild the other what he would have. Grant indeed that Paul came in a more plaine and unlearned way, [...]. That aspertion was the praise, not the disgrace, but the honour of the Apostles. What! Must the Royal Law bow to man? Must the Word, which must search the conscience, tickle the Fancy? Are not these men of itching Eares. And judge you, whether these be not carnal. 2. From its Efficacy. The Gospel shines with it own beames, and needs not borrow light from any man; for it is gloriously cloathed with such ornaments as Christ hath put upon it: when God had once writ with his own finger upon the Tables of Stone, they need no humane po­lishing. But then, the quickening power of the Spirit must goe along with it. Unlesse the arm of the Lord be revealed, there is none will beleeve our report. Esa. 53.1. 1 Cor. 2.4. The A­postle tels us of a demonstration of the Spirit. Now a demonstration (as the Philosopher hath it) is [Page 85] [...], a native gloss of Truth; which clearely shewes it,Aristot. A­nalytic. Poster. l. 1. c. 2. and presently convinceth a man, there is no disputing against a De­monstration. Why then do men attribute so much unto man, as if the Word were a dead letter, till quickned by his endowments? As if Paul did not only plant, but bless; And Apollos not only wa­ter, but gave the increase; and God in the mean while did no­thing, but stood as a Spectator. When as indeed, Paul is but at the best, the Lords Eccho, that never speaks till it be spoken unto. And are not these carnal, that glo­rying in the Endowments of Tea­chers, take from the Word of God the Efficacy of it, as well as the Majestie of it.

§ 4. Thirdly, It breeds Schis­mes and Divisions in the Church. Now,

First, Schismes doe hinder 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. [Page 86] 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 [Page 87] 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 [Page 88] 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 [Page 89] 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, [Page 90] 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 [Page 91] 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-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 [Page 92] 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 hear as every one liketh, in a distracted church-Se­paration, contrary to the Ordin­nances of God and good Magi­strates. Exceptions indeed may be taken at the overlarge extent and disordered situation of divers Pa­rochial congregations: But Pa­rochial Assemblies (not the name but the thing) is the way that comes up to the Rule of Scrip­ture, Light of Reason, and the Presidents of Primitive times. Our congregational Bretheren will have the limit of a Particular Mr. Blakc. Cov. Cap. 3. [Page 93] church, to be within that number of persons, that may congregate in one place for Ordinances: If this be yeilded, then it will easily be proved, that Parish-congregations are of Divine Institution; and then it will consequently be true, that peoples Separation from Paro­chial Church-communion hath this Sinful Effect, to be a Disor­derly confusion, contrary to Di­vine Institution. For, Contiguas pictas jussit habere domos: Saints that made up a church, were still Saints in cohabitation; they were as in faith, so in Habitation joy­ned together.

§ 3. It were easie to relate the abundant fearful Effects and sin­ful consequents, which this Pra­ctice of Church-Separation doth produce; as the disorderly confu­sion, which of necessity it doth oc­casion: the weakning of the work of the Lord in the place where providence hath seated them,Mr. Blake, loco supra citato. and conferred many Mercies upon them: the depriving of Pastors of their Flock, Spiritual Parents of their Children: the animosity of Spirit, that is wrought in those [Page 94] that withdraw themselves, judg­ing them whom they leave as scarce Ministers of Christ, nor their congregations as churches of Christ; withdrawing then and thence, when and where Christ is pleased to reside. I do only urge this, that it is without all Scripture precept or president, to depart from the solemn and publick worship of God, to which his special provi­dence hath bound us. It was ac­counted dangerous, not only to e­stimate one Apostle above another, as Papists do Saint Peter; contra­ry to the ancient practice and do­ctrine of the church in Tertullians time;Ter. de prae­scrip. c. 24. Non mihi tam bene est, imo non mihi tam male est, ut Apostolos inter se committam; I am not so wise (saith he;) nay, I am not so foolish, as to value one Apostle a­bove another: But it was thought dangerous also to esteem one Fa­ther or Teacher (in the Greek or Latin church) as if he had the mind of Christ above another,1 Cor. 2.16 as the Apostle speaketh. The Greek Menologie mentions a Division (like that among the Corinthi­ans) in the Greek church, in the [Page 95] daies of the Emperour Alexius: In which one preferred Basil, An. 1103. ano­ther gloried in Nazianzone, a third extolled Chrysostome, until they heard this voice from heaven, [...], We are all one before God. It is dangerous then, to extol one of the servants of Christ, who speaks according to the Spirit of Christ,Doroth. Bi­lioth. Patr. Tom. 2. above ano­ther: lest (as the Historian re­porteth) such Admirers become Miriones; that is, like to the man, who first magnified Zosimus, next Macarius, then the Apostles Peter and Paul, lastly the Blessed Trini­ty, which also (blinded through Inconstancy) he renounced total­ly and finally. This is our fear, this is our complaint.

§ 4. This Error of Indetermi­ned church-communion was of old taken for a consequent, yea, a sym­ptome of Luxury and Wanton­ness. It was observed of the Co­rinthians, that they were rich and luxurious; and therefore proud and contentious; [...] and so on, as Strabo describeth them.Strab. Geor. l. 8. We should therefore beware of such Se­paration, [Page 96] as a Mark of Spiritual Wantonnesse. And we find in Hesychius, that [...] is no better then [...]. Thus you may see the Genius or Inclination of what people is strongly bent un­to this Sin. And though it be true that Grace doth not only po­lish Nature (Morality knoweth how to do that) but even subdue it, and change the very frame and constitution of it; yet being that it is not wholly conquered in this life, it is like, it will shew it selfe most in some domineering corrup­tions,Ball against Can. which generally reign a­mong Christians. This Error tendeth to the renting of the church, the disgrace of Religion, the advancement of pride, Igno­rance, contention, Offence of the Weak, Grief of the Godly, Hard­ning of the Wicked, and rising againe of Antichristianisme. For they that voluntarily depart from their determined congregations, if in words they do not maintaine Antichrist, really they do him more credit, then his chief upholders. Seeing of necessity they must con­fesse, that in other churches, [Page 97] (which may be Antichristian, for any thing they know) the pure Faith may be entirely professed, the Doctrine of Salvation plenti­fully preached, the Seals of the Covenant rightly administred, for substance; and by the blessing of God upon his own Meanes, Christian Soules ordinarily con­verted and nourished unto eter­nal Life: Which is more then all the Factors for Antichrist shall ever be able to make good. Up­on this account it seemeth the Council held at Nantes, decreed,Conc. Nan­nat. c. 1. et. 2 Anno. 800. Grat. causa 9. qu. 2. Can In Domi­nicis. that no Pastor should admit unto Divine Ordinances, any man of another congregation, that wil­lingly despised the Dvine Exer­cise of his Ordinary Minister. And Gratian reporteth, that to the same effect and purpose one Canon was established in Concilio Meldensi.

§ 5. Unto all these I could add Musculus his judgment, who relateth five dangerous consequents of this Error.

1. That it casteth the Soul in­to danger of its Salvation, while as it departeth from communion [Page 98] with the appointed and approved Congregation.

Museu. Loc. Comm. de [...]hismate.2. That it divideth (as much as in it lyeth) the whole and en­tire body of Christ.

3. That it despiseth not one or two christians, but the whole con­gregation, which it forsaketh.

4. That it doth not only de­spise, but condemn that congre­gation, as not genuine, but a­dulterate.

5. That it violates the bond of Peace, which is charity, in that it not only departeth, but sedu­ceth others to depart from their proper and peculiar congregation. All which are confirmed and am­plified by that Pious Divine. How dangerous this Error is, may fur­ther be declared by many testimo­nies of Judicious Calvin: Calv. Instit. l. 4. c. 1. per totum. prae­sertim. § § 4. 10. Who often telleth us, that so highly doth the Lord regard the commu­nion of his church, that he count­eth them Traitors and Fugitives, who contumaciously separate from any Society or congregation, which maintaineth the true Ministery of the Word and Sacraments. And that so highly the Lord esteemeth [Page 99] his church, That whosoever wrongeth her authority, he jud­geth it derogatory to his own Ho­nor, &c. But I study brevi­ty.

CHAP. XIII. The causes which men pre­tend for Separation from Parochial Church-Com­munion, are frivolous and invalid. And First, Indeter­mined Church-com­munion is no part, but an Abuse 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: [Page 100] Christian Liberty is a Spi­ritual manumission, whereby the Faithful are by Christ delivered from the Tyranny of Sin, the curse of the Law,Til [...]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 [Page 101] 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 [Page 102] 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, [Page 103] 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. C [...]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 [Page 104] 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 [Page 105] 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 [Page 106] 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 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 [Page 107] 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 [Page 108] 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 [Page 109] 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.

[Page 111]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 [Page 112] 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. [...] [Page 113] [...]: 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, [Page 114] 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 lewdnesse of Life, he was degra­ded and deprived of all Ecclesiasti­cal Liberties, priviledges and en­dowments. This is not only wit­nessed by Socrates in the Synodi­cal Epistle of the first councel at Nice; but also recorded by Euse­bius, Sozomen, and Theodoret. Neither may they be forborne or tolerated in their Office upon their Repentance. For as Repentance will never cure their Insufficien­cy: So it must be a very notable Repentance, that must at all (much lesse suddainly) readmit a scandalous person into the Mi­nistery. In the Primitive Church, after such hainous sinning, they would admit him to the Ministery no more, were he never so peni­tent, though they did admit him, [Page 115] ad Laicam Communionem, with the people.Conc. Car. Anno 258. et conc. Ro. 3.487. As for their mainte­nance, it is forfeited by all law, Divine and humane, seeing it was given them only, as unto Pastors, for the worke of Christ, and service of the Church only, Quamdiu [...]e bene gesserint; there­fore so farre as they are able (saith a Pious, Judicious,Mr. Baxter concord. p. 107. and learned late Writer) they should make the Church restitution of the profits and emolumets, which for so many yeares they have so unjustly received: it being be­fore God but plain robbery, and one of the most hateful kinds of robbery that can be imagined, to starve and destroy mens souls, and thus to takes hire for it.

Moreover, seeing the sincere keeping Covenant with God in Christ, is a chief part of our Christian Religion, and a mat­ter of absolute necessity to our salvation; It is as hard trusting the guidance of that man againe, who hath once betrayed us and the Church unto sinne and supersti­tion; as it is to trust a Com­mander who once turned traitor, [Page 116] and would deliver up his Army to the power of the Enemie. Nature teacheth to forsake such Commanders, in obedience to their Supreme Soveraigne, and for safety of our selves.Eng. Ann. en Eccl. 19.22. Last­ly, An ignorant or scandalous Pastor, is so farre from being a gracious Mediator between God and his people (as he should be) that he is like to draw rather wrath upon himself, then procure fa­vour for them. Yea, the Poet telleth us, that they endanger their flocks;Homer. Odys. l. 17. [...], Evil shepherds infect their flocks. They who sinne in Gods House or Sanctu­ary,Isa. 65.3. are said to provoke the Lord to his face, and to do evil before his eyes; as if a Servant should doe things directly crosse to his Ma­sters mind and command, to his face. Now as when the fear or knowledg of man is removed, for a man freely to indulge himself a liberty of sinning, is a high pro­vocation, and to make a practice of it, would argue a desperate case; So when their sinne cometh to be publick, it is the more grie­vous, [Page 117] being committed by them who should have beene exemplary for Piety and Religion, do suffer in their sinne, for want of since­rity. If so notable a Prophet as Moses escaped not punish­ment (for the Psalmist saith,Psal. 106.32 It went evil with him for the Israe­lites sake,) though others provo­ked him to sinne; how much shall they be subject to Gods judgment, who by Ignorance or Scandal, cause Gods children to sin?

§ 3. But howsoever an Igno­rant or Scandalous Pastor ought to be cashiered; yet it is not in the peoples power to reject or relin­quish one that is already their Teacher, and separate from Church-communion with him, except when he is utterly intole­rable, and all orderly meanes for his ejection do faile. It cannot be proved from Scripture that any people may reject or depose their Ministers: much lesse a lesser part of a Church may do it, when the greater dissenteth: No, nor a greater; because it tendeth to confusion. Mr. Baine telleth you, that Pastor and people are as indi­vidually [Page 118] joyned together, as hus­band and wife: That as no cause can separate husband and wife, but Adultery, so nothing beside insufficiency (through ignorance or scandalous living) can sepa­rate Pastor and people. For as he is sacred in his first instalment, so in the performance of his of­fice he was honourable in the times of the Heathen. Tertullian tells us,Tert. de Cor. Mil. c. 10. that heathen Priests were crowned: A symbole that they could not be degraded, nor cashiered. And the first Crown which the Romans used, was their Spicea Corona, given as a Religious Ensign in honour of their Priests. Honosque is non nisi vitâ sinitur, Plinius Nat. Hist. lib. 18. c. 2. & exules etiam, cap­tosque comitatur, saith Pliny: nought but death could terminate this honour; which was their companion both in exile and cap­tivity.Concil. La­odic. cap. 13 Anno. 320 Sure I am, that it was de­creed in an ancient Councel, That the people must not be per­mitted to elect (and therefore not to reject) their Pastor. If your Minister then be unable to teach you, do not admit him at first: [Page 119] But if he be able to teach you, and guide you, be ruled by him, e­ven in things that to you are doubtful; except he teach you any singular points; and then take the advice of other Mini­sters in trying it. Expect not that he should humour you, and please your fancies, and say and do as you would have him. It is contrary, not only to all exam­ples in any age of the Church, but to the office of Pastors, and Duties of the people (in Scri­pture) to guide their Pastors, and not to be guided by them, but to joyn with other Congrega­tions on the Lords day, either in the forenoon or afternoon, as much as with their determined Parish or Congregation. Yet Nazianzen teacheth us,Naz. Ep. 26 That he that thus despiseth his Pastor, is a vain man, and by reason of his presumption, a new Dathan or Abiram. And we complain to the Lord in the words of the same holy Father; that it all our sufferings this thing is the most ridiculous,Naz. Ep. 31 and yet most to be pityed; that we are the same men that are injured [Page 120] and accused: For some men ob­ject one thing against us, others another, according as their either mind, or manners, or mischie­vous passions so suggest; and the most favourable men to us, do neglect or contemn us; and after we have spent our strength and spirits for their good, they cast us aside as vile and dishonest ves­sels. Thus Nazianzen, with whom we againe doe complaine,Naz. Or. 32 Iren. Praes. l. 1. n. 18. that the world seeketh not Pa­stors, but Orators. And Irenaeus before him, sheweth us, that it is the duty of a faithfull Pastor to study the Truth, and not Eloquence. I remember that Sozomen writeth that Aetius (the Eunomian A­theist) his Eloquence was to matchlesse,Soz. l. 4. c. 22. Eus. l. 7. c. 31 that it made his errour impregnable. And Eusebius reporteth, that Meletius the He­retick, for his eloquence was called, Mel Atticum, The hony of Greece. This I write, not for any evil eye I bear to them, that are gra­ced with that gift of God: but that we must not with Moses refuse the message from heaven, because we are [...], and have not men [Page 121] so glib a tongue as others: nor with Jonah turn our back because the work may seem ungrateful. If he send us to labor among thorns, yet have we a gracious Master; his work is good, his end wil satisfie us: We shall then have the grapes and figs,Jerem. 11.22. which thornes and thistles would not yeeld us. Only I beseech e­very one to remember, that the complaints of Gods Messengers, though proceeding somewhat from heat of passion,2 King. 2.24. are often seconded with dismal and dreadful effects. The childhood of the children that con­temned Elisha his Ministry, exemp­ted them not from punishment, be­cause it restrain'd them not from sin.

§. 4. Hence it may appear, that the tying of our selves to the ob­servation of Parochial Church-communion, doth not force any man to submit to a weak Minister, when he might have a better. Christ hath taught us to seek after knowledg without the quenching of zeal; and to maintain zeale, without despising knowledge: To seek after truth in the way of Peace, and after Peace in the way of Truth; as knowing how [Page 122] neere they dwell together.Contra A­cad. l. 3. c. 7. Christian Concord. p. 35. & 36. And in the practice of this duty Augustine saith Divinely, It is a farre lesse sin to be unlearned then unteachable.

But for confirmation of this Assertion, I desire the Reader to peruse the discourse of Reverend Mr. Baxter, whose words as my in­tended brevity doth not permit me to transcribe; So I note,

1. That the publick welfare and unity of Christian Churches, is to be preferred before the pleasure, yea, or edifying of any single member; and what confusion will follow the plucking up of Christs, and the Magistrates, and the Chur­ches bounds.

2. If all the people may freely and lawfully joyn themselves with that Church that hath the ablest Teacher, then almost all the world must go to a few men, and leave the rest;Act. 14.12. then Barnabas may be forsoken, if Paul be the chief speaker; and then able mens Churches will grow to that bigness that they will be no Churches, the Matter being too big for the End and Form.

3. That Ministers are Free­men [Page 123] as well as the people; and therefore every mans desire must not deprive them of their Free­dome; besides that, the Lord as­signeth to every Pastor a freedome to instruct a portion of his people: Gods work must be done before our own; and the saving of souls and propagation of the Gospel, be pre­ferred before our private comforts.

4. God hath more means then Ministerial abilities, to encrease mens graces, and procure their salvation: for he that keeps in Gods order under a meaner ho­nest Minister, is like to be a more humble thriving Christian, then he that will break that order, un­der pretence of edification: but God usually chastiseth men for such disorders, as we may see in daily experience. For God suffe­reth the same professors (to our great hearts grief) to turn unto do­ctrinal or practical evils, for their breaking Gods Order, and the Churches Unity. The speciall work and duty required of every Minister,Isa. 62.6. Ephes. 1.16 Phil. 1.3.4. is to mind their people of their duty to God, and con­stantly to mind God, and soli­cite [Page 124] him for his people. And for this purpose, the Pastor (if faith­full) is not like the sword-fish, which carries a weapon, but no heart: nor like the children of Ephraim, who being harnessed and carrying bowes, wanted [...] cou­rage, and turned back in the day of battel. O what readinesse and promptitude should there be in people to have communion with such Watchmen! The unwearied Minister of Christ,Cant. 4.11 travels through all the Gardens of Learning, and sucks something from every slow­er, that he may bring his ves­sels and treasures full of knowledg for the comfort of his hearers, but they will not hear.Naz. Orat. 1. Not only is his service and office sacred (for it is [...], a Medi [...]aion between God and man) but his person,Basil. l. 1 in Psal. 44. Rom. 10.15 his very lips, which Basil stileth [...], the Lips of Christ, as the Apo­stle termeth his feete beauti­ful.

§. 5. Addresse your selves then in the Armour of God, all you messengers of God, to sight here­after with the enemies of God. [Page 125] Event hath sealed Saint Pauls prophecie;2 Tim. 4.3. The time is alrea­dy come, men still not suffer wholesome Doctrine. Unchari­table censures of stile, of method, of voice, of phrase, of pasture, are but senselesse imputations of the prophane multitude; far inferiour (if they were true) to the first Pourishes of a combate in earnest. The worldlings heavy censure condemneth down- [...]ight, both manner and matter, and the whole substance of your preach­ing. And for your persons, you are not greater than John the Baptist and our Saviour; sooner therefore shal ye want a World, then a Theater, wherein, though the best do favour you, by most be sure to be counted, [...],1 Cor. 4.12 13 what not? piacular, pe­stilential, execrable fellowes. All the filthy scoffes and slanders that Satans Scavengers can take out of the sinkes of all professions, are thought over-clean to throw in their faces,2 Cor. 4 4 who would make the light of the glorious Gospel of Christ to shine unto them. Je­rome [Page 126] said truly,Hieron. E­pist. ad De­metriadem. Semper virtutibus contradicitur, vertues are still contradicted. Pretend the world what the world can, here is the head and the heart of the contro­versie: Contrariety breeds En­mity, Enmity causeth Separation, and Separation supposeth danger (from the party avoided) of infe­ction.

§. 6. But thou, O man of God, Tu ne cede malis, sed contra audentior ito: Rom. 12.21 be not overcome of evil, but overcome evil with good. Such an Antiperistasis must en­crease and enkindle zeale, if thy profession depend not upon fashi­on, and thy conscience upon com­pany. For though Gods pow­erful Spirit should suspend his o­peration, yet canst thou not for­get the reason of a man, and bruitishly be driven with the drove, much lesse abandon com­mon sense; and without any mo­tion of thine owne, like a nail in a wheel, only move as thou art moved, and turn as thou art tur­ned. They who never once dreamed of salvation by Christ, held it not the least part of their [Page 127] glory to stirre a course like Anti­podes, clean opposite to the liking of the multitude.Phocion a­pad Plut. Lacri. in Antist. He in Plutarch applauded, suspected his speech; [...]; Hath any bad speech fallen from my mouth without my knowledge? And Antisthenes commended, was afraid of his Deeds; [...]: I am in agony, lest I have done some mischiefe. What in them without the law was voluntary, the same the law of Christ (if wee belive Augustine) imposeth upon us as necessary; Recusas esse in corpore, August. in Joan. tract. 87. si non vis odium mundi sustinere cum Capite: thou refusest to be in the body, if thou wilt not suffer the hatred of the world with thy Head. Sure the currant credit of the godly in Gregory his time,Greg. in Ezek. Ho­mil. 9. was, perversorum rogatio, vitae nostrae approbatio: Wicked mens detraction, is the approbation of our lives. And in all times the rebuke of Christ, was the Religion of Christians.Heb. 11. per totum. And as for our way of preaching, the Reverend Provincial Assembly [Page 128] of London, Vindication set forth Nov. 2. 1649. page 82 doth piously and judi­ciously complaine, that though wee are farre from justifying any indiscreet or passionate ex­pressions, yet we conceive it to be very hard measure, to have our integrity arraigned and condemned for humane infirmi­ties. And wee hope, we may without boasting, say thus much; That the setled Ministry of En­gland was never more censured, molested, impoverished, and yet never more pious, peaceable, and painfull. Wherefore, that I may not number up numberless encou­ragements, stand upon your guard within the limits of your daily warfare with the world; since faith is the victory that overcom­eth the world.1 John 5.4 Only consider him that endured such contradi­ction of sinners.Heb. 12 3 Deus Pater Ago­noth [...]tes, Tertul. ad Martyras, cap. 3. Xystarches Spiritus san­ctus, Epistates Jesus Christus; Corona aeternitatis, bravium; An­gelicae substantiae politia in coelis, gloria in secula seculorum. He that hath said, Be of good cheer, I have overcome the world, John 16.33. He is both Commander and spe­ctator [Page 129] of your combate, He is both Judge and Rewarder of your cou­rage, and conquerour of your ene­mie; He will give you the Crowne of glory that fadeth not away.

CHAP. XI. Thirdly, Other imagina­ry, and imaginated Pretences are answe­red.

§. 1. ALthough all Divine Truths be precious, yet controversies are so distastefull to me, that I resolved against them. But he that made us, must rule us: and he that put­teth us into the Vineyard, must measure out our work: and com­mandeth me to speak briefly to the subsequent objections. For this is another Office of holy disci­pline: Non solum bona ostendere, [Page 130] sed mala refutare: Tert. Apo­log. c. 39. Not only by sound doctrine to exhort, but likewise to convince the gainsay­ers, Tit. 1.9.

§. 2. First, Some say, they separate from a determined Church-communion, because of diversity of doctrine; as if they knew not where to find the truth. It is true,Eccles. 7. ult. Solomon complaineth, That men have sought many inventi­ons or imaginations; as in other things, so likewise in Doctrine, whereby men are drawn from the simplicity of their Creation. The Apostle likewise complaineth of a wind of doctrine,Eph. 4.14. whereby Christians began to be blown from the stedfastnesse of the Truth.August. de civ. Dei lib. 18. cap. Heb. 13.9. 2 Cor. 2.17 Augustine saith, that Satan seeing that Idolatrous ima­ges would downe, he bent his whole device in place of them to erect divers imaginations; that people in stead of images, might bow down to these, and worship them. Since which, it hath been his daily practice, either to broach divers and strange doctrines ne­ver heard of before: or to revive the old, and new dresse them; [Page 131] and to mingle them (for that by themselves they wil not utter) with the Apostolical doctrine, that so he might vent them. And this indeed is the disease of our age; and the just complaint we make of it. There hath good dispatch been made of images; but ima­ginations in their stead, are deified and worshiped, carrying the Name and Credit of Apostolick Doctrine. To prevent this mis­chief, We are no where comman­ded to Separate from Church-communion;1 John 4.1. 1 Thes 5.21 but to try the spi­rits; to prove all things; to hold fast that which is good: and that we may do that, we are to pray, that he would open our eyes, that we may behold wondrous things out of his Law;Psal. 119.18 Heb. 5.14. and to pray for knowledge and understanding, and to endeavour to have our senses exercised to discerne both good and evil. The advice that Sysinnius presented to the Empe­rour Theodosius (studying how to put an end to the differences in diversity of Doctrine,Sozom. l. 7. c. 12. that then troubled the Church) was to a­void all disputations with Secta­ries, [Page 132] and to demand of them (when they petitioned him) whe­ther they would stand to the judge­ment of such as were Teachers in the Church, before it was divi­ded? especially, where their judgment dissented not from the Scriptures.Bp. An­drewes Ser. Worship i­maginat. Ancient Fathers thought it meet, that they that would take upon them to interpret the Scriptures, should put in sure­ties, that the senses they gave, should be no other then the Church in former time had acknowledged. All that came after the Apostles, are commanded to labour for knowledg and learning,1 Thes. 5 12 1 Tim. 5 17 1 Cor. 9.8. and not to utter their own imaginations, or do desire to be believed upon then bare word: for that were to have dominion of their Auditors Faith. Say I this of my selfe? (saith the Apostle) saith not the Law this also? Give I this sense of mine own head, or hath not Christs Church heretofore given the like? Which one course if it were strictly kept, would rid our Church of many false imagina­tions, which now are stampt daily, because every man upon his [Page 133] owne single bond is trusted to deli­ver the meaning of any Scripture.

§. 3. Secondly, Others pre­tend, that they separate from Church-communion for neglects and corruption in discipline. For answer to this: I would they read what their own Mr. Cotton of New England writes: that the many notorious scandalous persons that were found in the Churches of Israel,Mr. Cottons Holinesse of Church-members p. 21. did only argue the neglect of Ecclesiastical discipline, in the toleration of such publick scan­dals in the Church. And thus none of the men of God (who could not be ignorant of the Chur­ches duty, and their sin in such neglects) ever attempted to Se­parate from that which was in this sort faulty. All was not right in the exercise of discipline, in the Churches, planted by the Apo­stles. The Church of Corinth was censured as very faulty, 1 Cor. 5.2. So was the Church of Smyrna, Revel. 2.14. No lesse faulty was the Church of Thyatyra, Rev. 2.20. Neither could the Church of Sardis be free, seeing the greatest part were openly bad, [Page 134] there being but a few that had not defiled their garments, Rev. 3.4. And yet nothing heard by way of advice for any to make separation, nor reproof for their holding up Communion, nor any one instance of a separatist given. And here Mr. Blake sheweth,Mr. Blake Covenant c. 31. p. 238. that the godly non-conformist in England, who had a low opinion of the discipline then exercised, were so zealous a­gainst Church-separation, that Mr. Parker, Mr. Paget, Mr. Ball, Mr. Brightman, and others, have left behind them large evidences of their zeale against separation from Parochial Church Assem­blies. It is more then strange, that when the Apostles had by commission from Christ planted Churches, and were to leave them to be propagated in future ages, yet would wholly be silent of this separation, but leave us by our dark imaginations to discover it. In which, we are in danger to set our threshold by Gods threshold (of which hee sadly complains;) or rather,Ezek. 43 8. justle out Gods thresh­old with ours.

§ 4. Thirdly, Others pretend [Page 135] that they separate from Parochial Church-communion for prophane­nesse of the people, and corrupti­on in conversation. But neither doth this admit of separation pro­vided that Doctrine be such in which men may have communion for Edification. If we look upon the people of Israel throughout the revolution of all times, we may find high Titles given them, even when they lived in all kind of sin and Disobedience. They had Titles given them of singular glory, by reason of priviledges,Deut. 14.12. et 32.9. Zach. 2.9. Rom. 9.4. Deut. 9.6. et 32.6. Isa. 1.4. et 48.4. Ezech. 32.16. which they enjoyed by their call into church-fellowship, as, chil­dren of God, Gods peculiar ones, his portion, his heritage, the ap­ple of his eye, and many the like Elogies; In the mean time their Qualifications were as low, as their Titles high; their con­versation no wayes answering their calling, but branded to be stiff-necked, of an Iron sinew, an A­dulterous, a Sinful Nation, a People foolish and unwise, as Sodome and Gomorrah unto the Lord: And yet the Prophets and righteous persons keep their resi­dence [Page 136] among them, held commu­nion with them, and saw no ground of separation from them. It seem­eth a great contradiction to some, to name men at all believers, Saints, or Professours, when their lives evidence an unsutablenesse to such a glory; yet we know the churches to whom Epistles are directed in Scripture,1 Cor. 3.3. et. 6.7. 2 Cor. 12.20 Rev. 3.1.16 are so honoured, as we may see in their frontispieces: and the most upright hearted among them, had com­munion with them, when yet they did wrong and defraud one ano­ther, when they profaned the Lords Table, where Fornicators, I­dolaters, Luke-warme, &c. And yet the Apostles did not leave them, but made it their businesse to reclaim them. The advice that was sometime given to a Maid, that for Religions sake would retire her selfe to a solitary life; she was told, Aut de fatuis Virginibus es, aut de prudentibus: si de fatuis, Congregatio tibi necessaria est; si de prudentibus, tu Congregationi: If she were bad, she need the city to better her; if good, the city needed her: So we may say to [Page 137] the separatists from Parochial-Con­gregations; either they stand in need of the Church, or the necessities of the Church call for their help and assistance.

§. 5. As for all other preten­ded causes of separation, Learned Zanchius at length proveth,Zanch. t. 7. part 2. col. 74 &c. that so great is the Authority of the Church visible (whether Univer­sal or Particular) that none may with hope of impunity, despise her Doctrine or Discipline, much lesse separate from her Com­munion: because to despise the Church, is to despise Christ; to divide the unity of the Church, is to divide Christ, and to cruci­fie him a fresh; and to separate from the Church, is to separate from Christ; for extra Ecclesiam non est Salus; out of the Church there is no salvation. Lastly, if any doe pretend the practice of for­rain reformed Churches for Church separation. I answer,

1. That the piety and prudence of the Worthies of this Nation, was much more admirably valiant for the Lord, in establishing Lawes with Penalties against this [Page 138] profane licentiousnesse, then the practice of the contrary can be i­mitable or warrantable.Jer. 9.3.

See Blond. Honor. Reg. &c.2. Forrain Churches were ne­ver so sensible of, nor had occa­sion to bewail this prophanenesse, so much, as we in these last seven or eight years; wherein all the Ghosts of the miscreants of former ages, have been let loose from hell, in full swarmes to infest this Na­tion, more then ever the locusts did the Land of Egypt.

3. We ought to follow others, no further then they are followers of Christ and his Gospel. Non vivendum exemplit, sed Legibus: And therefore I will not say a­gain what Orthodox Divines have in this point,Seneca. until our ad­versaries shall make it their ta [...]k to prove some infirmity or insuffi­ciency, in that which they have written.

CHAP. XVI. Serious and frequent Ad­monition ought to bee inculcated against this Errour.

§. 1. IT is very true, Nun­quam sine quercla, Sen. de Ira c 10. Salv. de G. D. l. 8 initio. tan­guntur aegra, you can never touch the sore, without the grief of the Patient. All would be pleased, Nulli grata reprehensio est, saith Salvian; None love reproof, none but the wise, Prov. 9.8. And that which is worse; the most wicked cast-away would rather heare his own false praises, then true reprehension; and be deceived with jeering applause, then sa­ved by wholesome Admonition. And yet Separatists from deter­mined Congregations, must no lesse be admonished, then other [Page 140] sinners; so long as there is any hope they will amend. That charge given to the Prophet, Isa. 6.9, 10. is six times al­ledged in the New Testament, to warn them, that if they turne not, God will what his sword, Psal. 7.12 and be glorified in his justice upon them, who made no account of his mercy. And it is a just thing with God, when men wilfully winke, and shut their eyes against the light, to strike them stark blind,2 King. 6 18 Gen. 19.11. as he did the Assyrians, and the So­domites, and Elymas the Sor­cerer, and to dash out their eyes, Deut. 28.28. It is true, Gods primary intention in sending his messengers,Jer. 3.15. is for the good of his people; for he giveth them Pa­stors according to his own heart, which do feed them with, know­lede and understanding: yet in a secundary place, it is for to leave the wicked inexcusable, and to justifie his proceeding toward them. See 2 Cor. 2.15, 16. John 9.39. Thus the Pastor must do his duty, and referre the issue or successe unto the Lord: yea, hee must deal plainly and roundly, as [Page 141] the Lord himself doth, Ezek. 2.3, &c. Matth. 10.14. But chiefly with publick and common sins (as this of Church-separation is) lest he seem to allow of them, and so become guilty of them by his al­lowance. For,

§. 2 Though Saul acted not in the murder and Martyrdome of Steven, yet his consent spake him guilty of the same crime.Act. 8.1. A mind to tolerate evil, is sin in the seed, which time bringeth forth, Jam. 1.14, 15. God esteemeth the evil we would do, as done, though we have not done it, and so justly punisheth it. There is an adulte­ry of the heart,Mat. 5.28. & 22 7. and murder of the heart: Meritò autem malus puni­tur Affectus, etiam cui non succedit Effectus, saith Augustine; deserved­ly is an evil Affection punished,August. de civ. Dei lib. 16. c. 4. though the Effect (or Deed) there­of follow not. They that allow of the evil which others do, be­come guilty of the same sin by their allowance. So were the Jewes guilty of all the blood shed by their Fathers from Abel, Mat. 23.35 so many yeeres before they had any being in the world: because in [Page 142] shedding innocent blood they shewed their consent with them, who first did so. O that wee would consider their estate, who are now pleased with all the injuries done to Gods servants;Acts 18.17 Theod. in Jerem. like Gal­lio. But above all men, Duces esse principes erroris, est propha­num; It is most prophane for Princes to be leaders into error, saith Theodoret. For the chief among the people to be ringleaders of this errour is desperate. In regard of others, magnates sunt magnetes, Great men have an attractive ver­tue, like the loadstone, and there­fore Potentes Patenter tormenta patientur, saith Jerome often: The mighty shall be mightily tormented. Oh that we could remember,Job 32.9 that great men are not alwayes wise!

§. 3. It is a dangerous thing once to erre from the truth.Arnob. ad­vers. Gent. lib. 6 There is in man a mischievous self-love, putting him on to defend his er­rours, by erring more. Arno­bius noteth well, Quod semel sine ratione fecistis, &c. That which ye have once done without reason, ye defend, lest ye should seem to [Page 143] have once been ignorant: Yee think it is better non vinci, not to be overcome, then to yield to a confessed truth. But a true Christian will rejoyce and say, Ut ille mei Victor est, Cecilius a­pud Minut. Felic. ita ego mei Triumphator erroris: as my ad­versary hath conquered mee, so I triumph over my errour. Con­tempt of our Ministry in this Church-separation, produceth a wilfull shutting the eyes against the light of the Gospel, and ta­keth away all ability of believing to salvation. They could not believe (John 12.39.) that is, say Chrysostome and Theophylact; They would not. They will not indeed believe: Nor is it in such a mans power to be willing to be­lieve.Ephes. 2.8. Mat. 5.6. For as Faith is the gift of God, so is a true and hearty de­sire thereof, which God bestow­eth on them only, whom hee will therein satisfie and make blessed: and justly giveth not unto those who undervalue his mercies, and despise appointed Ordinances. Oh be not then like those obsti­nate men, who will not hear their appointed Pastor, bur wilfully [Page 144] stop their ears, and shut their eyes, that they may the more securely run upon their owne destruction, and neither hear nor see that which might stay them, and make for their conversion and safety.Hippocr. A­phor. Deafnesse in a sharp Fever (say Physicians) is a sign of madnesse: more miserable are obstinate sin­ners. The lunatick have some excuse; the Will is not in the fault, where men are not them­selves, saith Salvian. The more condemnable are those,Salv. de g. D. lib. 6. Qui sani insaniunt, who are wittingly mad. Where there is wilful maliciousness, [...], there is absence of Grace, saith Cyril Hierisolymit. Cyril. Hier. Catech. 6. Therefore God justly deserteth those, who un­justly first desert him, following their obstinacy, by giving them up to spiritual blindnesse, withdraw­ing the common light which he had given them. His judgments ever follow, never precede mens sinnes: where his external decree and om­niscience precede, it is to appoint impenitent sinners to punishment, not to sin.

CHAP. XVII. Some Antidotes against the Infection of Pa­rochiall Church Sepa­ration.

§. 1. IT hath ever been Sa­tans policy to begin in perswading men to Worldlinesse, Flesh-pleasing, Security, Pre­sumption, and utter neglect of God and their souls, at least by prefer­ring their bodies and worldly things: but where this will not take, but God awakeneth men ef­fectually, he next setteth them on a Religion not commanded; and would make poor soules believe, they do nothing,Mr. Ba [...]. direct. 26. pag. 352. if they do not more then God hath commanded them; and unlesse they separate from their appointed and determi­ned [Page 146] Church-communion. When Satan hath no other way to destroy Religion and Godlinesse, he will pretend to be Religious and God­ly himself; and then he is al­waies over-religious, and over-godly in his materials. It is true, a man cannot serve God too much, formally and strictly considering his service, much lesse love him too much: but we may do too much materially, intending thereby to serve God; which though it be not true Rigteousnesse, yet being intended for Righteousnesse, and done as a service unto God, is by Solomon called Over-much Righ­teousnesse:Eccles. 7.16 Eng. Ann. in loc. where Interpreters conceive, the Name of the mean, is given to the extreme. For a man may many times do a thing consciensciously, and upon an o­pinion of duty, and thereby in­volve himself in much sinne, and sorrow: when indeed there was no necessity so to doe: As 1 Sam. 15.21. Acts 26.9.

§ 2 I know it is stark madnesse in the profane secure world, to think the doing of no more then God hath commanded us, is do­ing [Page 147] too much, and more then needs: but this is to blaspheme the most high,Luk. 17.10. by denying his Goodnesse, his Wisdome, his just Government; to blaspheme his Lawes, as too strict or precise; and to reproach his holy waies, as if they were grievous, intolerable or unnecessary. Much more is their madness, in charging the godly with being too pure, and making too great a stir for heaven, and that meerly for godlinesse and obedience; when (alas) the best fall too short of what Gods Word, and the necessity of their own souls do require; that their consciences do more grievously accuse them of negligence, then the barking world doth of being too diligent. Yet much more mad are world­lings, to lay out so much time,Mark 8.36 and care, and labour for earthly vanities, and to think that hea­ven and eternal happinesse, and the escaping of everlasting damna­tion, are matters not worth so much adoe: but may be had with a few cold wishes; that no labour should be thought too much for the world, flesh, and the divel, and [Page 148] every little is enough for God. Yet Quisquis plus justo non sapit, ille sapit: that is, in our Saviours phrase;Mat. 10.16. We are as sheep in the midst of Wolves, wee had need then be wise as Serpents, and harmelesse as Doves. It was the commenda­tion of Agricola in Tacitus; Reti­nuit (quod est difficillimum) ex Sapi­entia modum: He kept a medio­critie in his Wisdome.Lactant. l. 4. c. 2. Lactantius saith, Neque Religio ulla sine sapi­entia suscipienda est, neque ulla sine Religione 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 [Page 149] 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 [Page 150] 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 [Page 151] 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 [Page 152] 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 [Page 153] can master your understandings, you understand not the Truth. This changeth Christians into Males or Asses:Soz l. 6. c. 5. as Antony the Hermite dreamed of the Arians. For when you have a resolution to cast off any duty (as Parochial Church-communion) you will first believe it is not duty. And when you must change you judge­ment for carnal advantages, you wil make the change seem re­sonable and right. And evil shall be proved good, when you have a mind to follow it.

Lastly, Apprehended and necessity and usefulnesse of Christs Officers, Order, and Ordinances for the pro­sperity of his Church. Tell your Archippus that he fulfill his mini­stry,Concil. Mi­lev. 2. c. 24 25. Anno 416. as in abandoning all sin in conversation, so all errors in do­ctrine: otherwise by the ancient canons of the Church he hath for­feited his ministry. Pastors must guide you, not seduce you, or lead you Jesuitically blindfolded caecâ obedientiâ Pray for you Minister that utterance may be given him,Ephes. 6.19 that he may open his mouth boldly to make known the mystery of the [Page 154] 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 [Page 155] God, who knowes the heart, and knowes his owne decrees, may know 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 R [...]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 [Page 156] 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 [Page 158] 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, [Page 159] 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 [Page 160] 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 [Page 161] 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 [Page 162] 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 [Page 163] 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 [Page 165] 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.