THE PARASYNAGOGUE PARAGORIZED.  
OR A Parenetical confutation of the Epidemical Error, which asserteth Separation from Parochial Church-communion.  
Demonstrating Their practice, who on the Lord's day neglect the public Exercises of Divine Worship in their Parochial Congregations, and frequent (caeteris paribus) other Churches, to be Anti-scriptural.  
By John Lesly; Minister of the Gospel at St. Michael's, near St. Alban in Hertfordshire.  
London, Printed by Thomas Maxey, in Thames-street. 1655.   
1 Cor. 3.4. 
While one saith, I am of Paul; and another, I am of Apollo; are ye not carnal?  Clemens Rom. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cyprian. de Lapsis. 
Non jungitur Ecclesiae, qui ab Evangelio separatur.  Basil. ad Amphiloch. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

To the Honourable, WILLIAM LENTHALL Esquire, Master of the Rolls, etc.  
Honourable, and Honored Sir.  
A Sufficient Apology for my bold adventure of presenting this part of my poor endeavours unto the public view, may be an observation of the heathen; that when the Lord is pleased to visit a Nation with the sword, or the like judgement, 
Eurip. apud Sarah l. 11 pag 498.  than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the worship of God is weakened, and men will not honour him as they should. Not so much for your particular inclination toward me do I make mention of your Name before this Treatise: as for that general Concession and Homologie, That the public infers the private benefit: In the peace of the City, 
Jerem 29 7  ye shall have peace: For I feel myself no senseless member of those bodies, which out of divers experiences challenge an interest in your Honour's most favourable Integrity and Love, which you have always borne to God's Glory, Christ's Gospel, and all good Causes, wherein you may be charitable. The greatest greatness hath no greater Honour belonging to it, then to be an Abrech to Persons, Books, 
Gen. 41.43  and Causes of this Nature. Such Cedars have their spreadth and tallness to shelter such Fowls of the Heaven under their shadow. It was the pious resolution of Luther in one of his Epistles; Inveniar sanè Superbus, Avarus, 
Luther ad. Stanpit.  Adulter, Homicida, Antipapa, & omnium vitiarum reus, modo impij silentij non arguar, dum Dominus patitur: That he had rather be counted any thing, then be accused of wicked silence in God's cause. And we know, that the more dishonoured and trampled upon any cause of God 's is, the more he expects that we should appeate for it. Now lest any man should bring a bloodshot eye, to make all appear of a wrong colour; that I have made no particular Person my Aim or Adversary, my witness is in heaven, 
Job 16 19  and my record on high. But because loss of Salvation followeth obstinacy in Error, 
Camero p. 286. in folio.  I have done my poor endeavour to proclaim Gods will. If any do demur, or obstinately persist, or resist, they may remember they err not without warning.  
Common Ingenuity commandeth me thankfully to acknowledge, what you have done for one, that hath no witty Insinuations for extracting of your favours, nor Impudence enough to return them in flatteries: yea, who had such obstructions between his heart and his tongue, that he could scarce express the least part of his Thankfulness, much less is he able to make you a requital.  
But the Lord of Lords grant, that you may find all favour in the eyes of God and Man, that all true Happiness may be multiplied upon you and yours, and crown you with eternity. So prayeth,  
Your Honours obliged and humble Servant in the Lord, JOHN LESLY.   

The CONTENTS.  

Chap. 1. THere is a necessity of opposing Errors: and a special necessity of opposing the Error of Indetermined Church-Communion.  
2. The late Original of this Error. Some mschiefes of it are indigitated. A Motive to resist them.  
3. Parochial Church-communion is a duty implanted by Nature, and a Moral and Solemn part of Divine Worship.  
4. All Christians are to join themselves to some particular visible Church, when the Lord offereth occasion.  
5. We are bound to hearing in our own determined Congregations, Necessitate praecepti.  
6. God assigneth unto every ordinary Pastor a portion of his people, to be instructed by him.  
7. Separation from determined Church-communion is reproved, 1 Cor. 1.12. and 3. ver. 4.  
8. The Lord commandeth to worship him Orderly: which is not observed in Indetermined Church-communion.  
9 We are bound to hearing in our particular Congregations, by Christ's Doctrine and Example.  
10. We are bound to the duty of Determined Church-communion, by the custom of Apostolic and primitive times.  
11. Reason teacheth that Indetermined Church-communion is carnal glorying in the worthiness or excellency of other Pastors.  
12. Some sinful effects and consequents of Parochial or Congregational Church-separation.  
The causes which men pretend for Separation from Parochial Church-communion, are frivolous and invalid. And,  
13. First, indetermined Church-communion, is no part, but an abuse of Christian Liberty.  
14. Secondly, Separation from Church-communion for the Pastors known insufficiency, or Scandalous life, may be lawful. Otherwise it is lamentable, if not intolerable and impious.  
15. Thirdly, Other imaginary, and imaginated pretences are answered.  
16. Serious and frequent admonition ought to be inculcated against this error.  
17. Some Antidotes against the Infection of Separation from Parochial Church-communion.  
18. The Conclusion.    

ERRATA.  
IN the Book. pag. 4. lin. 26. for Cannons, read Canons. p. 5. l. 16 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 6. l. 9 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 9 l. 10. for were read went. In Marg. l. 24 for Arm. de, read Ames. de. p. 10. in Marg. l. 16. Jer. 2.14. is wanting. p. 13. in Marg. l. 10. for Ceserens, read Cestrens. p. 15. l. 6. for liung, read living. p 16. l. 8 put out and. l. 22. for exacteth, read enacteth. p. 31. l. 4. put out the. p. 44 l. penult, for Ceristians, read Christians. p. 47. l. 4. are is wanting. l. 5 for allay, read alloy. p. 73. l. 22. for Orthadox, r. Orthodox: for Hetorodox, r. Heterodox. p. 80. l. 4. for apprehend, read apprehended. l. 27. this is wanting. p. 105. l. 15. not is wanting. p. 111. l. 18. the is wanting. p. 124. l. 7. put out not. lin. 22. for Meditaion read Mediation. p. 139. l. 11. for nulla, read nulli.   

The Parasynagogue Paragorized. OR, A Parenetical Confutation of the Epidemical Error, which asserteth, Separation from Parochial Church-Communion.  

CHAP. I. There is a Necessity of opposing Errors: and a special Necessity of opposing the Error of indetermined Church-communion.  
§. 1. IT is the infinite Goodness of the Lord, that in wrath he remembers mercy: For my part, 
Hab. 3. ●.  I look upon it as a special mercy, that although we live in times, in which the Truth is opposed and blasphemed more than ever before; yet the Faithful have liberty to speak and write in defence thereof. I wish that all orthodox christian's (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 Rau. in voce Timidus Matth. 10.28, 33  in time of peace to be fierce as Lions, but in the combat to be fearful like Hearts. Ambrose, as well as St Paul, had a great conflict for the Church of Christ. Alexander Bishop of Alexandria was blamed by many for his too slow confuting Arius his Heresy. The Fearful, who are threatened 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 profess it: Or, who at any time do evil, or omit good against the light of Conscience, for fear of danger; say our learned English Annotators. The Authors of most of these Errors and Blasphemies which bewitch the souls of our people, are but little more to be blamed, than they that do profess the Truth, (being endowed with gifts and helps) who suffer them to walk abroad without check or control: It is but a slender discharge of our Duty, 
Mal. 2.1, 2 Judas 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 Controversy but with great reluctancy 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 Apology for the publication of this imperfect Piece: First, As man's Intellect naturally abhorreth Error, and a sanctified man doth doubly abhor Error in things Divine; so doth he most of all abhor the corruption of the Vitals, and those Errors which have a potent influence upon the Heart and Life, as this which I oppose most evidently hath: Mistakes we all have, and shall have; but the more they stop the motions of the heart and hand, the more dangerous are they: The second is, 
Doctrina est species Eleemosynae, Camero p. 90.  The common excuse or argument of the Times, Necessity, and Providence: which how far they may justify 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 weakness 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 tried to make it fit for their use; and if I could not, I would have suppressed it.  

Conc. Melevit. 2. cap. 24, 25. anno 416  §. 3. The Shepherd's part and duty is, to defend his Flock from Dogs, Wolves, Thiefs; which if he neglected to do, he incurred the loss of his Office; according to the public 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  than the Flock cannot but be endangered by Seducers; who ever corrupt the purity of Doctrine and Discipline, and mar 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 applieth this threatening, not only to every particular impenitent person, but every negligent Pastor in the person of Ezechiel, that he may take to heart his duty, and his danger. The same charge is iterated, Ezech. 33.6. Signifying that Separatists from Church-Communion in their proper and Parrochial Congregations (in which they should take warning from their appointed Pastor) shall not escape punishment, though the Watchman be negligent; but if the Watchman blow the trumpet, and the Flock or Sinner will not then come, and hear, and obey, he shall incur 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 tell 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 unsavouriness of salt is (as Euthymius saith) Debilitas mordacitatis ipsius; The weakness of its accrimony. We 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 concern his Worship, and follow their own 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 discern, how failing about heavenly things (chief in his Worship) doth much incense God's 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 judgement and practice of some men of special account in the Church of God, hath been, that Separatists are unworthy the honour of any set Conflict, 
1 Cor. 11.16 etc.  and public Confutation; But Saint Paul in many places knew Satan's method better: Satan seems somewhat shamefaced at first, asks but some small trifle; give him but that, he will be ready for greater points. If he win ground in the Ceremonies, than he will abuse the Sacrament. For when the Corinthians had sit covered at Prayer a while, they grew even as unreverent at the Sacrament, which the Apostle was fain to rebuke. Then we are to reprove lesser Errors at first, as the Apostle did: We are to think the Wise man's 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 hair? 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 goodness 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 etc. 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 less is it my business to speak of the incredible and detestable Church separation, practised by Atheists, Epicures, Heretics, Libertines, etc. in these times, Who walk after their own ungodly lusts, 
Judas 19  and separate themselves, being sensual, having not the Spirit: Whose judgement lingreth not, 
Pro. 13.13.  nor their damnation slumber. But my business is to admonish those, who profess they know God; 
2 Tim. 3.5.  Having a form of godliness, but in this deny the power thereof: That the Lord might give them repentance to the acknowledgement 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-born slave; called by the Latins, 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. We than should fear, that vengeance denounced against the final impenitency of Revolters in Religion, doth not only concern Apostates, openly denying Christ; but, as Fulgentius well noteth, 
Fulgent. ad Thras. l. 1.  him also, Qui silentio firmat errorem, who by silence confirmeth any Error, and by holding his peace doth not confirm the Truth: Divinam contumeliam qui non refutavit, acumulat: He that repelleth not God's 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 express 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. Edward's his Gangrene, and other late Writers) practised in England, since the year 1640, and communicated them unto foreign Nations: of which this is the 125 Error; Partem Libertatis Christianae esse, non audire proprium Ministrum; sed ubi libeat, & â quo plus commodi speretur: That it is a part of Christian Liberty, not to hear our own Minister; but to hear where one liketh best, and from whom we hope for most profit.  
§ 3 The mischief of the practice I here oppose, lieth not in the bare error of judgement, 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 slandered Ministers, the weak that are scandalised, the Professors apostatised, the Profane hardened, the Enemy insulting; all these do describe it more plainly to us, than 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 Apostasy, 
Ephes. 2.12. Heb. 10.38 Hebr. 12.16  in drawing back and estranging ourselves from God: this Profaneness, in refusing the Creator, that we may enjoy the Creature. How fruitful are we in monstruous sins, from the lowest step of Semi-separatism, to the highest pitch of Rantism? Which should produce all manner of Attestations to the Truth of Christ, against the Errors and Blasphemies occasioned by this practice. But if we cannot see it at home, we may hear of it from abroad; from the pens of Protestant Divines, making observation of the state of the Church in England, 
Honor. Reg. de St. Eccl. in Angl. p. 1 Theologi Cestrens. in Attestatione sua, Excusa Anno 1648. Marc. in Disp. aliquot. etc.  who give this sad, yet true report unto the world, That England in four years' space is become an heap and sink of all Errors, Sects; no Province from the beginning of the world, ever brought forth in so short a space, so many monstrous Heresies, as this. Can any man name any age since the Apostles, among all the odious Heresies that still invaded the Church, that ever had such open Maligners of the Ministry in general, and that struck so ragingly at the very standing of the Gospel, as the Church-Separatists in this age have done, and still do? and that in such numbers? Nay, hath Christ any thing that he may enjoy unquestioned among us? As he may not have a Minister, so he must not an Ordinance; not a Day, not a Duty, not so much as his Deity among us. For Opinion once seeded in Error, shoots out into Heresy, 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 Football in the midst of a crowd of Boys, tossed 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 easy for gracious dispositions to turn off the public calamities of God's 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 public Service for the Church under pretence of Humility or Redusenesse, speaks (too broadly) the deliquent Refractory. Your Anchoret, that digs his grave in Speculation merely, and your Mole that is earthed wholly in an affected solitariness, are not liable so properly to obscurity, as death. And we find an Apoplexy and Sleep no less on their endeavours, then in their names. Indeed such Silkworms spin themselves into Flies, disanimate, heartless Flies, liung neither for Church nor Commonwealth. So that he that retreats at any Alarm or Summons of God for the common affairs of the Church, to enjoy himself 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 aim only whilst others shoot, proclaims thy laziness, if not thy impotency. If therefore this thy mother implore thy aid (so Augustine counsels his Eudoxius) on the one side, hand not with Ambition; 
August. Epist. 81.  on the other, lean not to a lazy refusal: Weigh not thine own idleness with the necessities and greatness of her burdens, to which (whilst she is in travel) if no good men will administer their help, Certain 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 profess, 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 public where I am alone. The Topick therefore whence I intent (God willing) to raise my Reasons, for a due and dutiful observation of Parochial Church-communion, shall be the same threefold cord, with which Tertullian prosecuted another Subject: 
Eccles. 4.12  that is, according to Scripture, Nature, and Discipline. By these three I hope to demonstrate, that Scripture enacteth this Duty for a Law, Nature establisheth it, and Discipline exacteth Obedience to it. As Nature, 
Tertul. de Veland. Virg. c. 16.  Scripture and Discipline are the Lords, (saith Tertullian) so whatever is contrary to them is not the Lords. Let that be unto thee Scripture, Nature and Discipline, which thou findest ratified by God; as thou art commanded, 
1 Thes. 5.21  To prove all things, and to hold fast that which is good. Cui ex his consuctudo opinionis profit, vel quis diversa sententiae color est? What can custom of opinion profit any of these, or what pretence is there for any contrary judgement? 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 Nature's Scholar; and whatsoever is against Nature, deserveth by all men to be called a Monster: but we will call it Sacrilege against God, the Lord and Author of Nature.  
§ 2. That Honour and Reverence, which is the proper Act of Religion, 
Ames. de Consc. lib. 4 cap 1.  is due only to God, Nature teacheth.  
1. Because it is the greatest Honour that can be given to him.  
2. It is the honour that is due to the sole Lord of Life and Everlasting Felicity.  
3 Religious honour directly submitteth, and subjecteth the soul and conscience to the Lord alone.  
4 In Religious honour God only is acknowledged to be our absolute Lord, and to have absolute right to require our Obedience.  
Thus Nature teaching us that every Religious Act is due unto God; then Parochial Church-Communion, being a Religious Act, is a Natural or Moral Duty commanded by the Law of Nature. Now Moral or Perpetual (relating to a Law) signifies (in the Notation of the word) any Precept serving to regulate the Manners of men.  

Sabbatum Redivivum part 1. pag. 9  There are two kinds of Moral Laws,; Moral-Natural, and Motal-Positive: which agreeing in Perpetuity, do differ in their distinct Properties, as may appear by their several descriptions; which are these.  
1 A Law Moral-Natural, is a Law of things necessary to be done or forborn toward God or Man, ourselves 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 Laws Moral-Positive, are Laws clearly laid down in Scripture (in words express, 
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 Lawgivers pleasure: though antecedent to his will, some way revealed to them, it would not, nor could have judged them to be of themselves altogether necessary.  
The distinction of Moral Laws into Natural and Positive being clear in their descriptions, their agreement is manifest in two things, besides perpetuity.  
1 In their Authority and force of Obligation; a Positive Law in force doth as strongly bind the conscience, as a Natural; aequè, though not aequaliter.  
2 In their independence, 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 public Worship in Church-Communion; (which the Ancients in severest manner did prescribe and require) I will briefly declare, 
Concil. Gangrene. cap. 5. & 6  that all Solemn 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 acknowledge) 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 been forced to acknowledge.  
2 That this God must be worshipped by all reasonable Creatures, 
Rom. 1.20  capable of his divine knowledge. This is that natural Homage and Allegiance due to God from all mankind, by the very law of Nature in their Creation; 
1 Cor. 6.20  whereby they are bound to perform all Duties that he prescribes to them, both with soul and body. Our life then regulated by nature, is the honour of nature; but things done against Nature do hinder the Solemn Worship of God, 
Euseb. Orat ad Caet. Sanct. c. 1.  said Constantine the great.  
§ 4 The Worship of God may be distinguished into Ejaculatory and Solemn. Ejaculatory Worship is that which a man may tender unto God, either with the Heart alone, or with the Tongue also, in Prayer and Praises, even in the midst of worldly employments. 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 conjoined worship; which usually, though not properly, is expressed by the terms of Private and Public Worship; but we had rather call it Solitary, or Conjoined, because it is presented to God, either by any one singular person alone, or by divers joining together in the tendering of it.  
That Solitary Worship is a necessary Duty, 
Sabbat. Red part 1. c. 6. Sect. 12.  appears 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 join 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 Conjoined 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 merely for their worldly conveniences; but rather chief, 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 well as each of them apart.  
§ 5 Now all Ecclesiastical Worship is so assuredly of the Law of Nature, that all Nations, that have ever been heard of, have had their joint Public 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, etc. multitudes are at once taught, minded of, and provoked to many Duties they own to God and Man, better than their own 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 Public Worship) exceeding those which others have usually or ordinarily: yet by the advantage of Public Worship every particular person present enjoys 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 been gathering many days. This Ecclesiastic Worship is so natural to man, that Tertullian wondereth, 
Tert. de Cor Milit. cap. 6.  How any man can ask for God's 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 than may be said to be Determined, which is limited with certain 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 chief 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 Lord's Day, doth consist with his Indetermined Worship at other times and places on certain 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 own 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 sacrilege against God, to separate from determined Church-Communion, chief without cause. But I pass from Nature to Scripture.   

CHAP. IU. All Christians are to join 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 plain 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 add or diminish, but likewise that adulterate the sense of Scripture. 
Tertull. de Praescr. c. 17  For according to Tertullia's Rule, the Scripture is as much wronged by perverting the sense, as by corrupting the words of it. But to deal with them with their own weapons: Where is it said, That you are not to join 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, etc. If Negatives are not to be proved, than Negatives are not to be believed. Ours is an Affirmative, 
Hooker Eccles. Politic. l. 2. Sect. 6.  which they yield 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 fullness of the Scripture, I will show their practice, who on the Lord's Day neglect the public exercises of Divine Worship in their determined Parochial Congregations, and frequent (cateris paribus) other Churches, to be Anti-scriptural. Thus:  
§ 2. First, all are to join 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. Judas 19 1 John 2.19.  
6 Because the godly ever esteemed it a rich favour of God, to lay hold on the skirt of a Jew; that is, to have any communion, 
Zech. 8.3. Psal. 27.4. et 42.1. &c et 63.1, 2.  even as a doorkeeper 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 confess him before men, as repenting at the hour of death, their salvation is sure, because they are within the Church. So is that Maxim to be taken, 
Cam. de Ecc. p. 272. in sol  Extra Ecclesiam non est Salas; None can be saved who are every way without though Church, Visible and Invisible; as all perished who were not in Noah's Ark. 
Mr. Blake Cou. 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 joined themselves by Covenant?  
§ 4 There is then a necessity of joining ourselves 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 join themselves to some Visible-church: for all Denying, is Idolatry, 
Tert. de Idolol. c. 22.  in Tertullia's judgement. 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 Christ's or Satan's. 
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 Master's harvest, if they neglect it, are scatterers and destroyers; so they that will not defend Christ's honour, at least profess and confess 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 join 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 adjoining 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 confess 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 God's grace were tied to the Means this way: Yet Necessitate Praecepti, we are, if we consider God's 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 enforce 〈…〉 men are driven by viol● 〈…〉 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 wand'ring 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 ways 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 join themselves to a determined or particular Church.  
1 Because it is Christ's institution, Matth. 18.17. in which there is a necessity, Non Praecepti tantum, sed & Medii: He addeth five Reasons more, which for brovitice sake I omit.  
2. Because every Flock must be under an Overseer, Acts 20.28. & 18.23. If we be the flock of Christ, we must have a shepherd, who shall feed us in Christ's 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 Lord's 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 public Worship in a Church, well constituted, and enjoying her Liberty, aught to be held forth forenoon and afternoon. Half the Lord's 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 workday of man's life, at least a double attendance upon God, as necessary unto all men, much more on the Lords day. The continuance being not here determined, the service may be so suddenly dispatched, as nothing but want of will and Devotion can be assigned, as the cause of not tendering that double proportion on the most busy day, that any man hath in his whole life.  
§ 3. Furthermore, reverend Mr. Collings proves by four Arguments, 
Vindiciae Minist. Evang. quaest. 5. p. 82.  that it is the duty of private Christians, who have set themselves under particular Pastors, not to neglect them when they do preach. For,  
1. To what purpose made they choice of him?  
2. He hath a particular oversight over them committed to him, Act. 20.28. 1 Pet. 5.2. 1 Thess. 5.12 Hebr. 13.17, 14.  
3 A Pastors more especial tye to his own Flock then another, (Act. 20.28. 1 Pet. 5.2.) argues that they are more especially tied to him, and that he is appointed to feed them.  
4 Christians own Pastors have a more special dispensation of the grace of God given them to them-ward, Eph. 3.2. Of which more fully, Chap. 6.  
Now then, lay these together; Is it the duty of private Christians, who have set themselves under their particular Pastors, to attend divine Ordinances on the Lord's day, delivered forenoon and afternoon? But see the times, 
Dr. Harrie, Peter's Enlargm. in Prefat.  Reader! It is lamentable to consider the little use that is made of God's 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 still, and thinks to be saved for hearing. Reader, mourn for this, weep for this; for this bodes a Judgement; 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, 
Rau. 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 than 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 dispense the mysteries of the Gospel, it is the mere grace of God, 1 Cor. 15.10. From these premises I infer, That as God giveth Ministers their Calling, so also their people, toward whom he will bless 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 own Lockers; and foolish sheep that know not their shepherd's voice; and foolish people that know not their Minister.  
§ 2. Hence than it is evident, That God assigneth to every ordinary Minister a portion of his people. This is the difference between Ordinary and Extraordinary Pastors. For ordinary Ministers, the Lord commanded to fasten them to certain places; Ordain Elders in every City, Tit. 1.5. 
Conc. Chalce. l. c. 6. An. 451. Epaunen. c. 2. An. 515. Megunt. c. 22. An. 829. Tribur. c. 27 An. 895.  And in the Council of Chalcedon it is decreed, Nemo ordinetur absolutè; Let none be Ordained at large, lest he prove a wand'ring Jonathan. Caranza addeth three other Counsels, that decreed a wand'ring Levite not to be admitted into communion: the reason is rendered by the Canonists, Ne dicatur, Mendicat in palaestra infelix Clericus. Every Minister then must be separated, authorized, and have allotted to him a certain portion of people, which may be 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 men's Dioceses, lest God say, Who requireth this at your hand? When the Lord lighteth Candles, he findeth candlesticks on which to set them; and when he giveth a Calling, he giveth a people amongst whom this Function should be exercised, in whose consciences (unless 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, than it is good for a Minister to be like a young woman (saith Mr. Bains) so full breasted that she can both feed her own 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 Seals of the Covenant are not to be denied to approved Professors of another Congregation: for we hold, all who profess the Faith of Christ to be Members of the Visible Church, though they be not members of a visible congregation; and that the Seals of the Covenant should not be denied them. But to let an itch of vain glory carry us so far, as to affect this that cometh from without, and be cold at home; this is to forget where our grace principally lieth. 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 custom 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 honour, save in his own Country, and in his own house.  
Pastors than do warrantably perform Pastoral Acts in other Congregations beside their own: 
Mr. Rutherford ubi supra. p. 204.   
1 Because we 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 Catholic Church, though he be not a Catholic Pastor of the Catholic Church, as were the Apostles.  
§ 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, than 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 Wolf 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 Church without a good Guide, and a dependence on him, and obedience to him. It is a fare less sin to be unlearned then unteachable, saith Agustine. 
August. contra Academ lib. 3. c. 7.  O be taught then, not to departed from your determined place of worshipping the Lord; for in it, God hath the highest honour, and returns 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, Apollo's had watered, and which God had blessed, and given increase unto; yet even here is church-separation. One standeth for Paul, another for Apollo's, another for Cephas. Weeds, they will spring up, though Paul never planted them, nor Apollo's watered them, to be sure God never blessed them; and yet they will find an increase. And 1 Cor. 3.4. the Apostle tacitly insinuates an Argument à Minori ad Majus: 
Culverw. of Schism.  If it were a gross and carnal thing to side with Paul, or to glory in Apollo's, 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 Apollo's, 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 plainness of Paul, another the ample plenty and variety of Apollo's, 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 that means to be divided and torn in pieces, 
Eng. Ann. in loc.  who cannot be the head of two divers 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 lemma ourself 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 baptised in the name of Paul?  
§ 3 Overmuch dotage then upon any conceived excellency of Holiness, Learning, Eloquence, or the like, without a special eye to God's commandment, hath ever 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 he might securely bring us to his lure. 
Gen. 3.1.  It was the mask of the Serpent's Wisdom and Sagacity above the rest of the beasts of the field, whereby he brought to pass our first parent's ruin. The admirable wisdom of the long lived Fathers of the elder world, having been for so many Ages as Oracles to their Offspring, grown 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 wisdom 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, 
— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 esteem 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. etc.  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 Serpent's beguiling Eve, that her mishap 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 Devil, to possess them first with an opinion of superlative Learning, Holiness, 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 Polestar 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 show how well they love it: And order is a thing so nearly 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 Staff of Beauty; for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no manner of decency or comeliness without it, but all out of fashion. The staff of Bands; for no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, no kind of Steadiness or constancy, but all lose 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 than 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. Writ one never so fair an hand, if he have not Orderly the Calling of a public Notary, his Writing is not authentical: Be one never so good a Lawyer, if he be not ordered to be a Judge, he can give no definitive Sentence. 
Scot l. 2. Sent. d. 2. q. 12. n. 3. Aquin. 22.26.1.0.  The Order of Nature is prefixed by God, and is necessarily to be observed by every Natural cause, saith one Schoolman: And wheresoever there is a beginning, there must be some Order, saith another.  
§ 2. Ignorance of the Truth, as Lactantius noteth well, maketh incertam labentemque sententiam, an uncertain and slippery assertion. Will-Worship is no Religious Act, because it is not directed by Divine Order. Neither are good Intentions enough. 
John 4.23  We must be certain of Gods revealed will to order us in his Worship, otherwise we cannot do it in faith. Now this is Will-Worship, to make any thing answer for God's Worship, to ourselves, of ourselves, 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. Man's Devise and Self-wisdome at the best, pretend what he will, is no warrant for God's Worship; especially Amphibolies, Equivocations, Mental Reservations, or the like: for howsoever they may silence the cry of a carnal conscience, yet they are but shifts and shuffles, which have no ground from God's 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 only by the rule of his Word. Notwithstanding the dignity of Adam's excellent condition in Innocency, the variety and plenty of provision he had without any cost or pains of his own, he was not to live an idle life, and without order. And though he were to work on the Week days without sweat or weariness, yet on the Sabbath (by God's example, if not by his command) he was to rest from that work, to give himself more intentively to the Worship of God, and communion with God; which he could not so well do, if he did any thing else at the same time. It is not then as Anaxagoras said, 
Lactan. l. 3 c. 9  (and our Atheists and Epicures do) Man was born to see the Sun, and look unto the Heavens; but to seek, know, and serve the Lord his Master. He not only giveth life, but means also, by which we may orderly, distinctly, 
Act. 17.27.  observing due cicumstances, come to know him.  
§. 3. A thing than may be good in the substance, and yet in the Circumstances (Time, Place, Person, etc.) 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 freedom, the Schoolman telleth us, 
Aquin. 12.73.7.0.  That the Circumstance aggravateth the Sin. In matters that concern God, who is so fit to be consulted with, as he whom God setteth over us, and ordaineth for the selfsame 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 Scent l. 2. d. 3. q. 7. ad 5. Aquin. 1.47.3.0, & 1 106.3.2 ●.  And all things created by God, have an order to God, and mutually to themselves, saith Aquinas: His reason is, Because all Order dependeth on the Will of God. Hence I infer, That oftentimes the circumstance of an Action mars the substance; and that in divine matters, we must not only look that the body of our service be sound, but that the  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 itself 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 ways 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 Trespass Offering (say they) which we shall return unto God? They knew well that it were bootless for them to offer what they listed. Pagan's can teach us, how unsafe it is to walk in the ways of Religion without a determined and certain Guide. This is likewise confirmed by the custom and Canons of the ancient Church: For it was decreed in the Council 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 Council, 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 Vicegerent, that hath oversight over us: For David in his distress 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 David's Seer, 2 Sam. 24.11. 
Ravanel. in Videre.  Heman the King's Secr, 1 Chron. 25.5. Jeduthun the King's Seer, 2 Chron. 35.15. because they put their Kings principally and particularly in mind of those things which appertained to the service and worship of the Lord. And if David a Prophet, a man after Gods own heart, had need of a particular Seer; should not mean 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 Author 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 Christ's Doctrine and Example.  
§ 1. SIxthly, God's 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 God's Ministers and Messengers is everlasting, in all ages and generations. Yet God, Covenant abrogates not his own Right, Power and Sovereignty; 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. 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 less than 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 chrysostom) 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; Sieve Paulus, sive Judas baptizet, Christus peccatum lavat, absolvit, & delet. 
De Bapt. Christi. Inter opera Cypr.  Whether Paul or Judas baptise, 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 show 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. etc.  would yet send him to Ananias (Ananias as ignorant of Gods will herein, as Saul at present, and starting at, and declining the office enjoined 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 Angel; 
Act. 10.3. etc.  but he caused him to send (nominatim) for Peter to Joppa, to come and inform 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 own Pastor then the other who is no Pastor, though it fall out that the Pastor do err.  
In like manner we detest the Doctrine of Tolet the Jesuit, 
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 Country man, beside Christian Articles, do believe his Bishop broaching an Heresy, 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 err by commanding Vices, and forbidding Virtues, the Church were bound to believe, that Vices were good, and Virtues evil.  
And we condemn the intolerable presumption of the Council of Trent, that sealeth up their Canons with so many anathemas to them who descent from their Errors. Yet not only 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 Heresy, the power of all Ecclesiastical judgement is divolved to the remaining Catholic Clergy: but also Cyprian, Cecili●s, 
Cypr. Ep. 68  Polycarpus, and others, writing to the Clergy in Spain, persuade them to separate themselves from those Bishops who fell in time of persecution, and denied the Faith.  
§ 4. Now, it is much to be admired, that it should be confessed in Thesi, but denied by the world in Hypothesi, that whosoever opposeth, despiseth, or persecuteth the servants of Christ, they rise up to oppose Christ himself. 
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) only or chief to the Learned: They have the teaching of the Spirit as well as their Pastors. But alas, that men should be 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 he 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 he is so ignorant; and that knowledge cannot be had so easily! But I expect not that the more silly ignorant Professors should apprehend this or any other Truth, though it be delivered never so plainly or evidently. 
August. de Trin. l. 6. c. 1  It is Augustine's ruled case, Nullus hominum ita locutus est, ut in omnibus ab omnibus intelligeretur: No man spoke so plain, that in all things he was understood by all men. Pride ever thinks it cannot err, and that rather all the world is dark, than itself 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 unbelief. 
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 custom of Apostolic and Pimitive times.  
§. 1. SEventhly; And yet we have for the same Point, the church's customs clear enough, which hath ever been counted to have solid Authority. Every Society, besides their Laws in Books, have their customs also in practice; and these not to be taken up or laid down at every man's 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. Customs are of so great authority, that men remember them without book, and writ them not as they do their Laws or Statutes. Now as every Society, so the Church, besides her Laws, hath her customs too. I add, that the Apostles and their chuches had their customs. For about thirty years after Christ's Ascension, the Apostle pleadeth custom; We (that is, the Apostles) have no such custom, 
1 Cor. 11.16  neither the Churches of God. If so few years were enough to make a custom, shall it not much more be a custom after above Sixteen hundred and fifty years? A custom is susceptible of more and less; 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 Tertullia's Rule: Custom is received for a Law, even in civil businesses, where there is no Law. Moreover, as the church hath customs, so stands upon them, and fears not to repeat them. Moses, as a Lawgiver, one would think, would be all for Law, yet he is positiuè full for custom too. 
Deut. 4.32.  Ask now of the days that are past which were before thee, since the day that God created man upon the earth; and ask from the one side of heaven unto the other, whether there hath been any such thing. Job is for it too; Inquire of the former age, 
Job 8.8, etc.  and prepare thyself 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 ways, 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 Council, and which ever since hath been the churches cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let old customs prevail. Thus you see custom 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 Solomon's porch, Act. 5.12. 
Diodat. in loc.  There was their appointed place or ordinary meeting, there to preach to the People. None among them presumed to go to any other place to hear any other Teachers: 
Engl. Ann. in locum  None among them presumed to forsake their own public Assembly; or in neglect thereof, to frequent other Congregations; much less any private Conventicle. Yea, the place of their meeting shown their constant resolution, to testify the truth of Jesus, from which no fear or danger could then deter 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 days to preach without lawful Authority, and calling thereto by the Governors by God appointed; it being the Doctrine and practice of the Gnostics (the most hateful of all Heretics) that the Ministeral function might be exercised by any man: 
Iren. l. 4 c. 5  So neither were Congregations then without some Government; for in every Synagogue it appeareth there were some Rulers, 
Eng. Ann. on Jer. 2.39  who restrained extravagant gadders, that did so god to and fro, that like backsliding Israel, they oft took a new way in God's 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 Witness) 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 persuadeth 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 wickedness. Then he addeth, 
Pag. 61  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Your separation from him perverted many. Whereas on the contrary he telleth his Corinthians; That the height (of grace and glory) unto which love (towards their own overseers) advanceth, 
Pag. 64  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is unexpressible. Now all this, and much more, he allegeth to confirm his former propoposition, 
Pag. 2 ct 73  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Submit yourselves obediently unto your own Ministers.  
Hath then this ill custom of forsaking our Ministers, in the discharge of their function, lasted long? 
Be Hall Vows cent. 2. Sect. 98.  I say as our English Seneca, it is more than time it were abrogated; age is an aggravation to sin. Heresy 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 wickedness safe, than the Author of sin, no Devil.  

Sozom. Hist l. 1. c. 14. in fin.  § 4. Lastly, Sozomen writeth, that it was a custom in Alexandria, that though one Pastor had the oversight of the rest, yet every particular Pastor did govern their particular churches, and gathered their people unto their several Congregations. 
Eus. de vit. Cō. l. 3. c. 63 Soz. lib. 2. c. 30.  Eusebius reporteth, that Constantine the Great, published a Law, that no Separatists, and heretics should assemble themselves or meet together either publicly 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 Orthodox congregations; much less that they should profess their Het●rodoxe Doctrine, or Ordain Pastors: but should be banished from their habitations, disgraced by some Infamy, and not be partakers of common privileges and Favours with others. In that Panegyrical Speech, 
Euseb. Hist. l. 10. cap. 4. circ. med.  mentioned by Eusebius, this custom is not only confirmed, but hyperbolically demonstrated, to be immediately 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 vicious 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 fare more rigid than now they are, 
Mr 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 seem Religious, do judge Christ's discipline to be Tyranny and proud domination.  
§ 5. Custom then may be alleged 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 custom. 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 bear 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 church's practice, by custom confirmed in this kind: enough of itself, to show that the Church's custom shall ever be of force, to overrule such as are contentious. Yet we do not compare customs, much less, oppose them to Scripture. We say as Cyprian, 
Cypr. Ep. 63  We must not follow the custom of man, but the Verity of God. 
Exod. 23.2 Jer. 10.3.  Yea, Woe to him that followeth a multitude to do Evil. For the customs of the people are vain. Never any custom against Scripture. Nay, Consuetudo sinc Veritate, vetustas Erroris est, 
Cyp. Ep. 74.  saith Cyprian again: Custom without Verity, is the oldness of Error. By this than we may see, we have a ground for what we do in Parochial Church-communion. We do no more than 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 custom, 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 Christ's gift, 
Eph. 4.7.  none ought to repine at another's gifts, nor be proud of his own. 
Concil. Diosp. Can. 6. & 12.  For that were to imagine as Pelagians affirmed, that grace is given according to Merit of condignity or congruity. But hear what Nazianzene saith concerning this: 
Naz. Orat. 40. p. 556.  Inquire 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 vilify the dignity of them, by whom thou art cleansed; neither make a difference between them that beget thee in Christ. One indeed is better than 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 Emperor's Image, do imprint the Wax; what doth the one Seal differ from the other? No thing at all: Discern 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 less. Paul and Barnabas were not alike gifted. 
Act. 14.12  As there are Metals, some of Gold, some of Silver; so gifts in Ministers. 
Mr Bain on Eph. 3.7.  I conclude this in the words of Mr Bayne: Now, to make no difference, but to embark all in one bottom, hath more good affection, then sound judgement. Though there be diversities of Gifts in Ministers, some more, some less excellent, yet we must neither immoderately admire the one, nor underprize the other. There are people affected both ways; 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 taste of the gifts of him whom they extol; for the wondering at their person keepeth 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 offended with them, that look more at one than another. Now between 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 bless 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 worthiness 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 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 rectify Reason, and thereby the Will, and thereby the Life. I say again, Faith itself 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) lieth 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 dispense the Mysteries of Salvation. Now, that separation from Parochial Church-communion is guilty of gross error, appeareth by these Reasons.  
§ 2. First, It seeks to eclipse and obscure the glory of God. God hath appointed all Means and creatures to illustrate and brighten his Glory. He that dares set it upon the creatures head must needs be guilty of less 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 knows our mould, and fashioned the weakness and frailty of our Nature, chose to himself so weak an Instrument, that by the few words of a frail 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 hear of a Non Ens annihilating an Ens. Yet, the things which are not at all in men's apprehension, do give the light of 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 Ministering Spirits, for the good of them that should be Heirs of Salvation: but then we should have been took up too much with the glittering brightness of the creature. Why then do we gaze on Paul, he doth but plant? or glory in Apollo's, 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 Wisdom itself? 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 man's fancy. It is a sign, men never received the love of the Truth, when plain Truth cannot please them; but it must be set out in such attire, as may best satisfy their Eye. And unless the Word of God, as the Jews tell us of the Manna, though fabulously (that whatsoever character or Idea of taste a man shaped to himself 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 one's liking) have so many several relishes agreeable to every one's liking, even this, though Angel's food, shall be loathed. And surely this argues a carnal heart. Though Paul and Apollo's 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. chrysostom tells 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 Scholar. The Christian he amplifies St. Paul's Wisdom and Excellency; the Greek scorns him as rude and simple, and his writings not comparable to Plato's Philosophical and lofty stile. The Father he comes in as it were to moderate; and when he had magnified St. Paul's learning, he seems to chide the Christian, that he did not yield the other what he would have. Grant indeed that Paul came in a more plain and unlearned way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That aspersion 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 Ears. And judge you, whether these be not carnal. 2. From its Efficacy. The Gospel shines with it own beams, and needs not borrow light from any man; for it is gloriously clothed 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 go along with it. Unless the arm of the Lord be revealed, there is none will believe our report. 
Esa. 53.1. 1 Cor. 2.4.  The Apostle tells us of a demonstration of the Spirit. Now a demonstration (as the Philosopher hath it) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a native gloss of Truth; which clearly shows 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 quickened by his endowments? As if Paul did not only plant, but bless; And Apollo's 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 Echo, 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 Majesty of it.  
§ 4. Thirdly, It breeds Schisms and Divisions in the Church. Now,  
First, Schisms do hinder the Communion of Saints. For all communion flows from Union: And Division destroys Union. Some make Unity, the very Form of being, but sure it tends to the well being of the Church. But when one shall say, I am of Calvin, and another I am of Luther; when as they might both meet in the Name of Christian: Nay, when by most ridiculous Dissension (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 progress of the Gospel. If Christians would do but as the Cretians custom was, (whence Syncretismus) to join their divisions against some common enemy, than there would be an happy Synchristianismus: When the hearts, and tongues, and pens of all them that profess 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 hills amongst the rest? How should every one, 
Eunap. in John 8.56  in consideration of so happy a time, have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Eunapius speaks, a sweet chorus or company of well tuned affections? and a Spirit tripudiating for joy, as Abraham did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he foresaw Christ's day. But until we forget to say, I am of Paul, and I am of Apollo's, we are not like to hear the joyful acclamation of Grace, 
Zech. 4.7.  Grace, in the progress 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, Dissension in the Church a is greater evil than any other. The Church thus becomes militant against herself, and the Enemy becomes triumphant. The Church then for peace hath great bitterness; 
Isa. 38.17  Whereupon Bernard playeth no less elegantly then morally: 
Bern. in Cantic. Ser. 35.  Amaritudo mea amara prius in niece Martyrum; amarior post in conflictu Haereticorum; amarissima nunc in moribus domesticorum: The bitterness of the Church first was bitter in the death of Martyrs; next more bitter in her conflict against Heretics; but most bitter then, when her children have a form of godliness, 
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 ourselves; 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 secrecy and combinations.  
But further, as it gives this general advantage, so more specially, it is the original of all Errors, and inlet 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 Devil thus serves many, as Agrippina did Claudius; 
Tacit. Annal. l. 12. in sinc.  he mingles poison in their delicate meat, and they fall to it with an appetite. So long then as men glory in other Teachers, besides their ordinary Pastors, are they not carnal? for this glorying breeds Schisms, which stops the progress of the Gospel, hinders the communion of Saints, and giveth great advantage to the Enemies, and original to all Errors.   

CHAP. XII. Some sinful Effects and Consequents of Parochial Church-Separation.  
§. 1. AS it is most agreeable to the dictates of Reason, that a people in a vicinity or neighbourhood dwelling together, aught to join 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 joining in Ordinances, must much rather make it their business to reform abuses that are found in their Congregations, then by any means withdraw from their Parochial Churches. 
M. baxter's Ans. to Mr. Eyre. p. 35.  For whosoever doth deny that the Parishes in England are true Churches, he doth more than judge a particular brother, and more than he is able to make good, and more than the Brethren of New-England would affirm. And this is the Third and last part of my Task, to show 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 ourselves together, 
1 Thes 5.11  and edify 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 ways. All these precepts do argue an holy zeal for God, and hatred of Sin in ourselves, 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 precedents going before us in it: 
Judas 19  But we read of an heavy 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 Jew's nor Infidels, b● Christians, and joining in Ordinances (as in duty they ought) are a Congregational church. 
Rev. 2 et 3  We find seven several Epistles in the Revelation, written from Heaven to seven several churches; all which had their abode at the place, where the church bore its Name: these are Scripture churches. Now, if any one church be made up of christians, some inhabiting at one of these places, some at another, some at a third place, scarce three of one Town, no more then of one mind; here is not Scripture Order, which is of God, but Apocryphal confusion. 
Act. 20.28. Heb. 13.17.  As then a Pastor ought to watch over his people, and his people ought to obey and attend to their Pastor; so this is impossible to be done by confused running to 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 Precedents of Primitive times. Our congregational Brothers will have the limit of a Particular 
Mr. Blakc. Cou. Cap. 3.  church, to be within that number of persons, that may congregate in one place for Ordinances: If this be yielded, than it will easily be proved, that Parish-congregations are of Divine Institution; and than it will consequently be true, that people's 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 joined together.  
§ 3. It were easy 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 weakening 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 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 precedent, to departed from the solemn and public 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 Tertullia's 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 days of the Emperor Alexius: In which one preferred Basil, 
An. 1103.  another gloried in Nazianzone, a third extolled chrysostom, 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, than 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 symptom 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, as a Mark of Spiritual Wantonness. And we find in Hesychius, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is no better than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Thus you may see the Genius or Inclination of what people is strongly bend 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 show itself 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, Hardening of the Wicked, and rising again of Antichristianisme. For they that voluntarily depart from their determined congregations, if in words they do not maintain Antichrist, really they do him more credit, than his chief upholders. Seeing of necessity they must confess, that in other churches, (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 administered, for substance; and by the blessing of God upon his own Means, Christian Souls ordinarily converted and nourished unto eternal Life: Which is more than 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 judgement, 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 with the appointed and approved Congregation.  

Museu. Loc. Comm. de ●●…hismate.  2. That it divideth (as much as in it lieth) 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 departed 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 Ministry of the Word and Sacraments. And that so highly the Lord esteemeth his church, That whosoever wrongeth her authority, he judgeth it derogatory to his own Honour, etc. 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: 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 Brothers, and Salvation of their own Souls. 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 Licentiousness which many bad christians use, being a Liberty of the Flesh, and not of the Spirit. Concerning this Liberty, we may observe two General Rules.  

Synop. Par. Theol. disp. 35. Th. 33. etc.  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 always use and practise his christian Liberty; 
M. Parr. on Rom. 14.21  but that he ought sometimes to refrain from it, and to moderate it.  
Now, there are two Moderaters of this Liberty; the one is General, the other is Special.  
The General 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 public 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 Scandalising by abuse of christian Liberty: because a Woe belongs to them that Scandalise others by Abuse of their Liberty in things Indifferent against charity. Our Saviour (Luk. 17. 
Eng. Annot in locum.  1, 2.) discovereth as the Sin of those times (which was, to think it little or no sin, by their pride, and Imperious importunity to scandal or grieve an infirm, poor, or inferior Brother) so also the punishment of Scandals Given, whether by Word or Deed. For otherwise Offences are often taken, by perverse and ignorant souls, 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 Christ's Doctrine and Works of Mercy. Their Punishment is, It were better for him, that a Millstone 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 God's children, to be cast into the most desperate or helpless condition in this life, then to endure the Eternal torments which await him in Hell. There be then some Actions Indifferent, such as in their own nature be no sin, 
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 evil, 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 mark to aim at, no less 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 Say, or Do.  
Secondly, 
Mat. 18.8.  It pulls down heavy judgements on the scandalising persons, temporal and eternal, without speedy Repentance.  
Thirdly, It is against the example of the Apostle, If meat make my brother to offend, 
1 Cor. 8.13  (saith he) I will eat no flesh while the world standeth, lest I make my brother to offend.  
Fourthly, We break the rule of Charity, 
Rom. 14.15  which is ever careful not to trouble, or to do the least harm to the soul of any Christian.  
Fifthly, We 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 do, had not we made him to stumble: Nay by our Offence we destroy our brother, 
Rom. 14.15  so much as lieth in us, and murder his soul (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 sin, in wounding any member of his; for so straight is the conjunction between Christ and the Faithful, that the good or evil offered to them, redounds to him. We see then by all these Arguments, that such things as in their own Nature be not evil, 
Rom. 14.20  and which otherwise we might do; yet if they prove offences to our brethren, we ought to shun them as things sinful and unlawful.  
§. 4. These things considered, I thus argue: A duty absolutely necessary is not an indifferent duty: but Parochial Church-communion is a duty absolutely necessary: Therefore etc. I mean, Necessitate praecepti. The Major Proposition though obvious to many Absurdities, I confirm thus.  
1. To imagine that a necessary duty, is (or can be) an indifferent duty, is the height of impiety: this was to fetch power and advantage from any ordinance of God, to commit sin. 
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 Prophet's Cake, not turned, Hosh. 7.8. neither raw not roasted; Fish nor flesh, in regard of our mixtures and differences in Religion: as it was in Ahabs' time, when they halted between God and Baal, 1 King. 18.21. as in Samaria, when they feared the Lord, and yet served the gods of the Nations, 2 King. 17.33. as in Judah, when they swore 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 judgement against the Jews, Isa. 29.13. their indifferency caused their mere formality, in God's 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 enjoining it.  
4. This was the Jews 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; We must sin, that we may be shriven, and we must be shriven that we may sin. The Minor I have proved above by Scripture Arguments; namely, that Parochial Church-Communion is a duty absolutely necessary, implanted by nature, because all Christians are to join 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 Christ's doctrine and example; by the custom of Apostolic and primitive times; and by rectified reason, etc. 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 dregs of erroneous Innovations, Additions, etc.  
§. 5. And now I hope, it is manifest, that this error is to far from being any part of our Christian Liberty, (as the practices of it do pretend, confirming Honorius Reggias his authentic 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. Judas 4.  turning the grace of God into lasciviousness. 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 hurtful after it be done, is always unlawful to be done. Therefore, to worship God on the Lord's day Afternoon and Forenoon, is according to Scripture a necessary duty, in our Parochial Churches; and no indifferent matter: And therefore no man should be suffered openly to make this known plain 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 mountain, 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 known Insufficiency or Scandalous life, may be lawful: 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 error might be received without any search or trial.  
But above all other causes, they do aggravate the ignorance and scandalous Life of their Minister. Though such Accusers should know, that by all Laws, 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, merely 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 fear 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 Pastor's Infirmities, that he is bound to search his own heart and ways, and remember what may be said against himself, and cast the beam out of his own eyes; at least, to censure others, as an humble christian, that is sensible of his own miscarriges, and imperfections: and how much allowance the best men must have, that they may pass for currant. They who will be Accusers of others, should begin at home: For as saith Nazianzen; 
Nazia. Ep. 26. Cesar.  How shall they reprove the sin of others who have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, confidence in their own Innocency. But, as the most ravenous and hurtful birds, are commonly most quicksighted, so are the most wicked men, most ready and skilful to find faults in others. The Eye seethe not itself, 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. etc.  till than he could not in himself. We ought not to despise one another for Natural or common infirmities, when we are daily groaning under them ourselves, and in the hands of the same Physician. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: It is the property of God alone to be faultless 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 fear of bringing a man and his Family to poverty, will both connive at his proceeding in such heinous guilt, and at the starving and everlasting Damnation of men's 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 Orthodox 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 schism, or heresy, or lewdness of Life, he was degraded and deprived of all Ecclesiastical Liberties, privileges and endowments. This is not only witnessed by Socrates in the Synodical Epistle of the first council at Nice; but also recorded by Eusebius, Sozomen, and Theodoret. Neither may they be forborn 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 less suddenly) readmit a scandalous person into the Ministry. In the Primitive Church, after such heinous sinning, they would admit him to the Ministry no more, were he never so penitent, though they did admit him, ad Laicam Communionem, with the people. 
Conc. Car. Anno 258. et conc. Ro. 3.487.  As for their maintenance, it is forfeited by all law, Divine and humane, seeing it was given them only, as unto Pastors, for the work of Christ, and service of the Church only, Quamdiu ●e bene gesserint; therefore so fare 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 years 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 men's 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 again, who hath once betrayed us and the Church unto sin and superstition; as it is to trust a Commander who once turned traitor, and would deliver up his Army to the power of the Enemy. Nature teacheth to forsake such Commanders, in obedience to their Supreme Sovereign, and for safety of ourselves. 
Eng. Ann. en Eccl. 19.22.  Lastly, An ignorant or scandalous Pastor, is so fare 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. Odies. l. 17.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Evil shepherds infect their flocks. They who sin in God's 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 do things directly cross to his Master's mind and command, to his face. Now as when the fear or knowledge 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 sin cometh to be public, it is the more grievous, being committed by them who should have been exemplary for Piety and Religion, do suffer in their sin, 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 sin; how much shall they be subject to God's judgement, who by Ignorance or Scandal, cause God's children to sin?  
§ 3. But howsoever an Ignorant or Scandalous Pastor ought to be cashiered; yet it is not in the people's 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 means for his ejection do fail. It cannot be proved from Scripture that any people may reject or depose their Ministers: much less 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 joined 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 symbol 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 Council, That the people must not be permitted to elect (and therefore not to reject) their Pastor. If your Minister then be unable to teach you, do not admit him at first: But if he be able to teach you, and guide you, be ruled by him, even in things that to you are doubtful; except he teach you any singular points; and then take the advice of other Ministers in trying it. Expect not that he should humour you, and please your fancies, and say and do as you would have him. It is contrary, not only to all examples in any age of the Church, but to the office of Pastors, and Duties of the people (in Scripture) to guide their Pastors, and not to be guided by them, but to join with other Congregations on the Lord's 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 pitied; that we are the same men that are injured and accused: For some men object one thing against us, others another, according as their either mind, or manners, or mischievous passions so suggest; and the most favourable men to us, do neglect or contemn us; and after we have spent our strength and spirits for their good, they cast us aside as vile and dishonest vessels. Thus Nazianzen, with whom we again do complain, 
Naz. Or. 32 Iren. Praes. l. 1. n. 18.  that the world seeketh not Pastors, but Orators. And Irenaeus before him, showeth us, that it is the duty of a faithful Pastor to study the Truth, and not Eloquence. I remember that Sozomen writeth that Aetius (the Eunomian Atheist) his Eloquence was to matchless, 
Soz. l. 4. c. 22. Eus. l. 7. c. 31  that it made his error impregnable. And Eusebius reporteth, that Meletius the Heretic, for his eloquence was called, Mel Atticum, The honey of Greece. This I writ, 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 so glib a tongue as others: nor with Jonah turn our back because the work may seem ungrateful. If he send us to labour among thorns, yet have we a gracious Master; his work is good, his end will satisfy us: We shall then have the grapes and figs, 
Jerem. 11.22.  which thorns and thistles would not yield us. Only I beseech every one to remember, that the complaints of God's 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 restrained them not from sin.  
§. 4. Hence it may appear, that the tying of ourselves 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 knowledge without the quenching of zeal; and to maintain zeal, without despising knowledge: To seek after truth in the way of Peace, and after Peace in the way of Truth; as knowing how near 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 fare less 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 public 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 Christ's, and the Magistrates, and the Church's bounds.  
2. If all the people may freely and lawfully join themselves with that Church that hath the ablest Teacher, than 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 men's 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 as well as the people; and therefore every man's desire must not deprive them of their Freedom; besides that, the Lord assigneth to every Pastor a freedom to instruct a portion of his people: God's 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 increase men's graces, and procure their salvation: for he that keeps in God's order under a meaner honest Minister, is like to be a more humble thriving Christian, than 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 Church's Unity. The special 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 solicit him for his people. And for this purpose, the Pastor (if faithful) is not like the swordfish, which carries a weapon, but no heart: nor like the children of Ephraim, who being harnessed and carrying bows, wanted 〈◊〉 courage, and turned back in the day of battle. O what readiness 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 knowledge 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 styleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Lips of Christ, as the Apostle termeth his feet beautiful.  
§. 5. Address yourselves then in the Armour of God, all you messengers of God, to sight hereafter with the enemies of God. Event hath sealed Saint Paul's prophecy; 
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 senseless imputations of the profane multitude; far inferior (if they were true) to the first Pourishes of a combat in earnest. The worldlings heavy censure condemneth downright, 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 shall ye want a World, than a Theatre, wherein, though the best do favour you, by most be sure to be counted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 4.12 13  what not? piacular, pestilential, execrable fellows. All the filthy scoffs and slanders that Satan's Scavengers can take out of the sinks 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 said truly, 
Hieron. Epist. ad Demetriadem.  Semper virtutibus contradicitur, virtues are still contradicted. Pretend the world what the world can, here is the head and the heart of the controversy: 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 increase and enkindle zeal, if thy profession depend not upon fashion, and thy conscience upon company. For though God's powerful Spirit should suspend his operation, yet canst thou not forget the reason of a man, and bruitishly be driven with the drove, much less abandon common sense; and without any motion of thine own, like a nail in a wheel, only move as thou art moved, and turn as thou art turned. They who never once dreamt of salvation by Christ, held it not the least part of their glory to stir a course like Antipodes, clean opposite to the liking of the multitude. 
Photion 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 mischief. What in them without the law was voluntary, the same the law of Christ (if we believe 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 men's 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 of London, 
Vindication set forth Nou. 2. 1649. page 82  doth piously and judiciously complain, that though we are fare 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 we hope, we may without boasting, say thus much; That the settled Ministry of England was never more censured, molested, impoverished, and yet never more pious, peaceable, and painful. 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 of your combat, He is both Judge and Rewarder of your courage, and conqueror of your enemy; He will give you the Crown 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 distasteful 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, 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 steadfastness 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 down, 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 dress them; and to mingle them (for that by themselves they will 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 worshipped, carrying the Name and Credit of Apostolic Doctrine. To prevent this mischief, We are not 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 discern both good and evil. The advice that Sysinnius presented to the Emperor 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, 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 judgement dissented not from the Scriptures. 
Bp. Andrew's Servant 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 than the Church in former time had acknowledged. All that came after the Apostles, are commanded to labour for knowledge 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 myself? (saith the Apostle) saith not the Law this also? Give I this sense of mine own head, or hath not Christ's Church heretofore given the like? Which one course if it were strictly kept, would rid our Church of many false imaginations, which now are stamped daily, because every man upon his own 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 Holiness of Church-members p. 21.  did only argue the neglect of Ecclesiastical discipline, in the toleration of such public scandals in the Church. And thus none of the men of God (who could not be ignorant of the Church's 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 less faulty was the Church of Thyatyra, Rev. 2.20. Neither could the Church of Sardis be free, seeing the greatest part were openly bad, 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 showeth, 
Mr. Blake Covenant c. 31. p. 238.  that the godly nonconformist 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 zeal against separation from Parochial Church Assemblies. It is more than 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 God's threshold (of which he sadly complains;) or rather, 
Ezek. 43 8.  justle out God's threshold with ours.  
§ 4. Thirdly, Others pretend that they separate from Parochial Church-communion for profaneness 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 privileges, 
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, God's peculiar ones, his portion, his heritage, the apple of his eye, and many the like Eulogies; In the mean time their Qualifications were as low, as their Titles high; their conversation no ways answering their calling, but branded to be stiffnecked, of an Iron sinew, an Adulterous, a Sinful Nation, a People foolish and unwise, as Sodom and Gomorrah unto the Lord: And yet the Prophets and righteous persons keep their residence among them, held communion with them, and saw no ground of separation from them. It seemeth a great contradiction to some, to name men at all believers, Saints, or Professors, when their lives evidence an unsuitableness 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 Lord's Table, where Fornicators, Idolaters, Lukewarm, etc. And yet the Apostles did not leave them, but made it their business to reclaim them. The advice that was sometime given to a Maid, that for Religion's sake would retire herself to a solitary life; she was told, Aut de fatuis Virginibus es, aut de prudentibus: si de fatuis, Congregatio tibi necessaria est; si de prudentibus, tu Congregationi: If she were bad, she need the city to better her; if good, the city needed her: So we may say to the separatists from Parochial-Congregations; either they stand in need of the Church, or the necessities of the Church call for their help and assistance.  
§. 5. As for all other pretended causes of separation, Learned Zanchius at length proveth, 
Zanch. t. 7. part 2. col. 74 etc.  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 less 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 crucify 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 do pretend the practice of foreign 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 Laws with Penalties against this profane licentiousness, than the practice of the contrary can be imitable or warrantable. 
Jer. 9.3.   

See Blond. Honor. Reg. etc.  2. Foreign Churches were never so sensible of, nor had occasion to bewail this profaneness, so much, as we in these last seven or eight years; wherein all the Ghosts of the miscreants of former ages, have been let lose from hell, in full swarms to infest this Nation, more than ever the locusts did the Land of Egypt.  
3. We ought to follow others, no further than 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 be inculcated against this Error.  
§. 1. IT is very true, Nunquam sine quercla, 
Sen. de Ira c 10. Salu. 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 castaway would rather hear 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 less be admonished, than other sinners; so long as there is any hope they will amend. That charge given to the Prophet, Isa. 6.9, 10. is six times alleged in the New Testament, to warn them, that if they turn 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 wink, 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, God's 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, knowledge and understanding: yet in a secundary place, it is for to leave the wicked inexcusable, and to justify his proceeding toward them. See 2 Cor. 2.15, 16. John 9.39. Thus the Pastor must do his duty, and refer the issue or success unto the Lord: yea, he must deal plainly and roundly, as the Lord himself doth, Ezek. 2.3, etc. Matth. 10.14. But chief with public 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 Martyrdom of Steven, yet his consent spoke 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 Jews guilty of all the blood shed by their Fathers from Abel, 
Mat. 23.35  so many years before they had any being in the world: because in shedding innocent blood they shown their consent with them, who first did so. O that we would consider their estate, who are now pleased with all the injuries done to God's servants; 
Acts 18.17 Theod. in Jerem.  like Gallio. But above all men, Deuces esse principes erroris, est prophanum; It is most profane for Princes to be leaders into error, saith Theodoret. For the chief among the people to be ringleaders of this error is desperate. In regard of others, magnates sunt magnetes, Great men have an attractive virtue, 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 always wise!  
§. 3. It is a dangerous thing once to err from the truth. 
Arnob. advers. Gent. lib. 6  There is in man a mischievous self-love, putting him on to defend his errors, by erring more. Arnobius noteth well, Quod semel sine ratione fecistis, etc. That which ye have once done without reason, ye defend, lest ye should seem to have once been ignorant: Ye think it is better non vinci, not to be overcome, then to yield to a confessed truth. But a true Christian will rejoice and say, Ut ille mei Victor est, 
Cecilius apud Minut. Felic.  ita ego mei Triumphator erroris: as my adversary hath conquered me, so I triumph over my error. Contempt of our Ministry in this Church-separation, produceth a wilful 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 chrysostom and Theophylact; They would not. They will not indeed believe: Nor is it in such a man's 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 he will therein satisfy 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, burr wilfully stop their ears, and shut their eyes, that they may the more securely run upon their own destruction, and neither hear nor see that which might stay them, and make for their conversion and safety. 
Hippocr. Aphor.  Deafness in a sharp Fever (say Physicians) is a sign of madness: more miserable are obstinate sinners. The lunatic have some excuse; the Will is not in the fault, where men are not themselves, saith Salvian. The more condemnable are those, 
Salu. 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 blindness, withdrawing the common light which he had given them. His judgements ever follow, never precede men's sins: 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 Parochial Church Separation.  
§. 1. IT hath ever been Satan's policy to begin in persuading men to Worldliness, 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 souls believe, they do nothing, 
Mr. Ba●●. direct. 26. pag. 352.  if they do not more than God hath commanded them; and unless they separate from their appointed and determined Church-communion. When Satan hath no other way to destroy Religion and Godliness, he will pretend to be Religious and Godly himself; and then he is always 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 less love him too much: but we may do too much materially, intending thereby to serve God; which though it be not true righteousness, yet being intended for Righteousness, and done as a service unto God, is by Solomon called Overmuch Righteousness: 
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 sin, and sorrow: when indeed there was no necessity so to do: As 1 Sam. 15.21. Acts 26.9.  
§ 2 I know it is stark madness in the profane secure world, to think the doing of no more than God hath commanded us, is doing too much, and more than needs: but this is to blaspheme the most high, 
Luk. 17.10.  by denying his Goodness, his Wisdom, his just Government; to blaspheme his Laws, as too strict or precise; and to reproach his holy ways, 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 merely for godliness 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, than 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 happiness, and the escaping of everlasting damnation, are matters not worth so much ado: but may be had with a few cold wishes; that no labour should be thought too much for the world, flesh, and the devil, and every little is enough for God. Yet Quisquis plus justo non sapit, ille sapit: that is, in our Saviour's phrase; 
Mat. 10.16.  We are as sheep in the midst of Wolves, we had need then be wise as Serpents, and harmless as Doves. It was the commendation of Agricola in Tacitus; Retinuit (quod est difficillimum) ex Sapientia modum: He kept a mediocrity in his Wisdom. 
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 wisdom be allowed without Religion. For all overdoing in God's work is undoing, as saith a late redoubted Warrior of the Lord: 
Mr. Baxt. Direct. 26. pag. 352.  And whoever you meet with that would overdo, suspect him either a subtle destroyer, or one deluded by the destroyer, Oh what a Tragedy could I here show you of the devils acting! And what a mystery of the Hellish art of deceiving could I open! By occasion of our present quarrels with heretics, the Old Serpent steps in, and will needs be a spirit of zeal, in causing many professors 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 stratagem.  
§. 3 Then let us not be too much bend on a thing, 
Rom. 12.3.  nor just in our own opinion: but let us temper our zeal with godly wisdom, advise with others, lean not on our own understanding, flatter not our selus in any opinionative confidence of our own abilities to judge of all that is fit to be done: but think soberly of ourselves. 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 Judgement is a most precious mercy, and much conduceth to the soundness of Heart and Life. 
Aug. de C. D. l. 5. c. 10.  Male vivitur si de Deo non bene creditur. A weak Judgement is easily corrupted: And if it be once corrupted, the will and conversation will quickly follow. Our understandings are inlets of entrance to the whole soul. The moral Philosopher hath well concluded, 
Derodon. disp. 1. in Ethicis. § 4  Omnis malus est ignorans, & solus ignorans malus est; ignorance is virtually every error.  
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 idleness.  
Thirdly, Remember always that ye are bound to be followers of Peace and unity: He that is not a son of peace, is not the son of God. All other sins destroy church-communion consequentially, 
Dial cum Trapertit. pag. 265.  but division and separation demolish it directly. Justin Martyr professeth, that if a Jew should keep the ceremonial Law (so he did not persuade the Gentiles to it as necessary) yet if he acknowledge Christ, he judgeth that he may be saved, and he would have communion with him as a brother. And I profess, 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, etc. but also when ye are tempted to separate 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 than it tends to help you in the service of God. 
Seneca I. p. 14.  Multis enim servict, qui corpori servit; He hath many masters, that serves his flesh; and after Honestum ei vile est, cui corpus charum est; Honesty 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 tenderness; then would they live in a constant readiness 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 loss 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 carnal interest. If once you have affections that can master your understandings, you understand not the Truth. This changeth Christians into Males or Asses: 
Soz l. 6. c. 5.  as Antony the Hermit dreamt 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 will make the change seem reasonable and right. And evil shall be proved good, when you have a mind to follow it.  
Lastly, Apprehended and necessity and usefulness of Christ's Officers, Order, and Ordinances for the prosperity of his Church. Tell your Archippus that he fulfil 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. Pastor's must guide you, not seduce you, or lead you Jesuitically blindfolded caecâ obedientiâ Pray for you Minister that utterance may be given him, 
Ephes. 6.19  that he may open his mouth boldly to make known the mystery of the Gospel. Watch carefully, that no weakness of the Minister draw you to a disesteem of the Ordinances of God, nor any of the sad miscarriages of Professors should cause you to set less by Truth or Godliness: Wrong not Christ more, because other men have so wronged him; Quarrel more with your own unfitness and unworthiness in Ordinances, then with other men's. It is the frame of your own heart, that doth more to help or hinder your edification, than the quality of those whom you join 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 will prevail with the vulgar or ordinary Christian: and caused them to have lower thoughts of men's docility and tractability, than sometimes they have had, and do look on man as a distempered inconstant creature, 
Arist. Eth. lib. 7. c. 14. in sine.  of a natural mutability in his apprehensions and Affections: though God, who knows the heart, and knows his own 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 Religion, how few are watering Gods plants? when the greedy mouth of sacrilege 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 appear for them? How few are like that Noble man, who publicly tore and rend the impious Edict of Dioclesian the Emperor 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 he will forsake a proud and unworthy people, yet may these few souls have comfort of their sincere endeavours, they may escape the gnawings of conscience, and the public curse and reproach which the history of this age may fasten upon them who would either in ignorant fury, or malicious subtlety, or base temporising cowardice, oppunge or undermine the Gospel; or in perfidious silence look on, whilst it is destroyed.   

CHAP. XVIII. The Conclusion.  
§ 1. HAving taken the boldness to deliver my Reasons against this common Sin and Error: I humbly crave, that if ever Christians would have their souls converted, they would labour to frequent Divine Ordinances in their due circumstances. If we look to the quality of the Action, 
1 Sam. 13.18 Arn. contra Serapien.  Saul did well (saith Arnobius) when he offered Sacrifice unto God: But we must not consider the quality of the Fact, but the Pride of the contemner; for there are many Duties, Quae cum bona fint opera, perniciem pariunt, cum non eo ordine, quo sunt constituta, peraguntur: Which, though they be good works, bring damnation, when they are not done in that order as they should. No man will be much wrought on by that which he despiseth. The great causes of this contempt are, a Perverted Judgement, and a graceless Heart. It is no more wonder for a Soul to loathe Divine Ordinances, that savoureth not their Spiritual Nature, than it is for a sick man to loathe his food. Where a sanctified Judgement is wanting, the most hellish Vice may seem a Virtue, and the most sacred Ordinance of Divine Institution may seem as the waters of Jordan to Naaman. Oh! How many Souls may curse those wretches in Hell fire for ever, that have by them been brought to contemn the Means that should save them! And let the greatest that are guilty in this crime, 
Cyprian Epist. 72.  read Cyprian his words, and tremble. What greater crime can there be (saith he) then to have stood up against Christ (In his Officers and Ordinances)? Then to have scattered the church of Christ, which he hath purchased with his blood? Then to have fought by the fury of hostile Discord against the unanimously agreeing people of God? Who though themselves should repent, and turn to the church, yet can they not recover and bring back with them, those seduced by their Example; or those that being by death prevented, are dead without the church, whose Souls at the day of Judgement shall be required at their hands, who were the Leaders of them to Perdition, etc.  
§ 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 Paganism and Infidelity in the best of christians concerning the Divine Authority of the Sacred Scriptures. 
August. de Fide & Op. c. 4.  The chief cause (besides many others) which perverteth the Understandings of men in this point, in my poor observation, is this. When men have deeply wounded their consciences by sinning against Knowledge, and given the Victory to their fleshly Lusts, so that they must either deeply accuse and condemn themselves, or deny the Scriptures; they choose that which seemeth the more tolerable and  to them: and so, rather condemn the Scriptures, than themselves. These are, Lucifuga Scripturarum (as Tertullian calls them) Owls or Bats; 
Tert. de Resur. Carn. c. 47.  which can no more take heed unto that light that is the Life of the World, than 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 sin, 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, etc. then conscience will let them sin with more quietness. The like may be expected from those I oppose. For these men refuse their Physic, 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 stomach. Ahab believed not the message of Micajah; not because he spoke falsely, 
1 King. 22.8.18.  but because he spoke no good of him, but evil. Men will easily be drawn to believe that to be true, which they would feign 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 Soul? And how soon will it leave them in uncurable Misery!  
§ 3. Only I must crave this of the Reader, that my confessed weakness be no prejudice to God's Truth: and that he will not judge of the cause by the Person, nor take the Name or Person for a Fault: Which is the thing that the ancient christians did so deprecate of the Pagans; and therefore I hope every Christian will grant. For in regard of the churches present necessities, I dare not give over, for all my Imperfections. Though I have ever been of a Spirit too easily discouraged, and ready to say as the Prophet, I will speak no more in his Name: 
Jer. 20.9.  yet God hath so suited his Providence to my Infirmities and Necessities, as not only to cure my backwardness, but also to convince me of the pleasantness 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 than others, will Expect but an answerable Improvement at my hands: but be they never so small, I dare not hid them. He that calleth for two Mites, will accept them: 
Mat. 11.25. Zech. 4.10.  He despiseth not the day of small things. He sometime revealeth that to babes, which he hideth from the wise and prudent: For the Wisdom of the World is foolishness with God, 
1 Cor. 1.25.  and the foolishness of God is wiser than men: and no flesh shall glony in his sight. The Lord grant, that I may so use the small abilities that I have, that I be not condemned as an unprofitable and unfaithful Servant: and then I do not fear being condemned for their smallness.  
§ 4. More I would say, but I fear to spoil the elegancy or learned Camero, in his Epistle ad Theologos Leidenses, 
Can. pag. 720. folio.  by Englishing it: wherein is the sum 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 show 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, hypocrisy, separation, and Giddiness, which is of late gone forth, and is now destroying and making havoc of millions of Souls in England. And that the Lord would keep his People unspotted of the guilt of those Sins, which in these days 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 Holiness, and disgrace thy Work and Service by my weakness and unworthiness. I bewail 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 sanctified in them that come nigh thee. And before all the people thou wilt be glorified. But though weakness and irreverence be the fruit of mine own Corruption; yet the fire is from thy Altar, and the work is of thy commanding. Oh therefore wash away all my Sins with the blood of the Lamb, which taketh away the Sin of the world. Imperfect or none, must be they Service here. Oh take thy Sons excuse; The Spirit is willing, but the Flesh is weak.  
Gratias tibi Domine Jesus.