A discourse concerning the pretended religious assembling in private conventicles wherein the unlawfullness and unreasonableness of it is fully evinced by several arguments / by John Norris ...

ARGUMENT. VI.

THAT which God in his word hath branded with a black mark, forewarning and commanding his Peo∣ple to avoid, cannot be his ordinance or means of grace. For it is not God's manner to stygmatize or disgrace his own ordinances, or to forbid or discou∣rage any in the use of them; but to dig∣nifie, advance the honour, and strict∣ly to enjoin the use of them: as knowing

that the Devil and his instruments will sufficiently vilifie and disgrace them, and that there will be enough in all ages, who will disuse and forsake them. Yea God hath so far dignified his ordi∣nances of the word and sacrament; (which he intends to make use of as means of grace) that when he might have wrought it in mens hearts imme∣diately by his own spirit, yet he hath put them off to his Ministers to doe it, which is no small honour. The case of the Eunuch in the Acts makes this plain, * 1.1 The Spirit bad Philip join himself to the Chariot. Yea when God himself hath begun the work, yet he would not perfect it himself, but hath han∣ded it over to his Ministers, to be com∣pleted by them. This he did at the Conversion of St. Paul,‖ 1.2 He sent Ananias to him, who entered into the House, and put his hands on him and said, Brother Saul, the Lord (even Iesus which appeared to thee in the way as thou camest) hath sent me that thou shouldst receive thy sight, and be filled with the Holy Ghost. What greater honour than this, could God have put upon his Ordinance of the Ministry?

But he hath set a black mark, and brand upon the Persons and Mi∣nistry in question, and commanded a withdrawing from them.* 1.3 Now I be∣seech you, brethren, mark them which cause divisions and offences contrary to the Doctrine which ye have learned, and a∣void them: for they that are such, serve not the Lord Iesus, but their own bel∣lies, and by good words and fair speeches deceive the hearts of the simple. The Emphasis of the Apostles words is wor∣thy our observation. Mark them, sig∣nifying such a diligent, wary, and cir∣cumspect care, as Watchmen use that stand on an high Tower to descry the approach of an Enemie. They mark diligently all Comers, and give notice according as they apprehend any dan∣ger, for the preservation of the City. And avoid them; as dangerous Persons, hurtfull to Christian Society. And how sweet and fair soever their words seem to be, yet they will‖ 1.4 eat as doth a Canker. They give not their poison, but wrapt up in Honey. Their smooth Language is their net, wherewith they catch many a simple Soul, that is not exceeding carefull lest any man should

beguile him (as Ioab did* 1.5 Amasa) with enticing words. Their flattering speeches and specious pretenses of Pu∣rity and Doctrine, and tenderness of Conscience, tend to no other, but to deceive the simple and unwary, to get themselves a maintenance, and to fill their own bellies, they are like the false Apostles in the Church of Corinth ‖ 1.6 who transformed themselves into the Apostles of Christ, yet were but deceit∣full workers, to bring that People into bondage, to devour them, and to take of them.

How guilty the persons in question are, of causing Divisions amongst Peo∣ple whereever they come, of renting the Unity of the Church, and distur∣bing the peace thereof; of giving of∣fence to Rulers and Governours by their constant and wilfull violation of all Ecclesiastical and Civil order and discipline, is too notoriously known by sad experience in all places. And whe∣ther the other Character in the text, belongs to them, that they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and seek not so much mens Souls (for therein they may spare their pains as needless, where there is a preaching

Ministry established) as their purses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉* 1.7 making mer∣chandize of the word of God; their hearers and followers are best able to tell, and will (I think) in a while, be weary of it. In the mean time, we that are Pastours of Flocks, find by experience, in those places where these persons intrude themselves, that the People are ready to pull their own Mi∣nisters bread out of their mouths, to feed those their new Masters, live we never so blamelesly, and take we never so much pains amongst them, for the good of their Souls. Yea, they hate those their Ministers most, who best de∣serve their love, and lay most obliga∣tions on them. According to that of the Philosopher,* 1.8 Leve aes alienum de∣bitorem facit, grave, inin••icum. A bad Debtor when he owes but a small summ, will be contented to look towards you; but when it is great, more than he can well pay, or, as much as he thinks he can get, then he will be glad to be rid of you.

Again: The Apostle foretells, that towards the latter end of the World (and surely those days are come upon

us)‖ 1.9 Perilous times shall come, and there shall be many that shall creep into houses, and lead Captive silly Women—; from such turn away. And whom do the men (we are speaking of) most prevail upon, and draw after them? but easie and unstable souls, such as have itching Ears, always learning and never able to come to the knowledge of the truth, well meaning People that are spurred on with zeal, and want judgment to hold the reins,* 1.10 many times an over vehe∣ment bending into some way of our own chusing, doth not onely withdraw us from the left hand way, the way of Idolatry and Superstition (from which we should all withdraw) but from the middle way too, in which we should all walk. And then the danger is great. The Devil doth many times make zeal and religion his instrument, to drive men on to incredible extremities of im∣piety. For, if he cannot take away mens faith, yet he will quench their Charity to others, even to those to whom they owe it most.

For* 1.11 zeal, except it be ordered aright, when it bendeth it self to conflict with things either indeed, or but imagined to ••e

opposite to Religion, useth the razor many times with such eagerness, that the very life of Religion is there∣by hazarded, through hatred of tares, the corn in the field is plucked up. So that zeal needeth both ways a sober guide. Zeal against Poperty (saith another learned Authour, who conceals his name) except it be bri∣dled by discretion, and attended by equal pace of strength, is not the way to protect, but to betray a cause. Those that were lately zealous for the good old cause, lost it; and the King had not better friends, than his most implacable Enemies. Fury is as bad in a Champion, as torpour; it is an even temperature of wisedom and va∣lour that doeth the execution. A so∣ber Protestant though he rageth less, shall prevail more on a Papist, than a mad Fanatique. The greatest part of zeal against Popery that is found amongst the Nonconformists, is like that of one frantick, who wounds himself, whilst he would strike his foe. They cannot confute it without condemning themselves. This un∣guided zeal will be sure to run far e∣nough

from Popery, and so runs in∣to it; as he that sails round the Globe, the farther he goes, after he is half way, the nearer he approacheth to the place whence he set out. The Quakers, a considerable part of the Nonconformists, railed at Popery, till they began to be taken for Jesuits, or their Disciples.

The like Stygma the Apostle St. Iude casts upon such Persons, There are * 1.12 certain men crept in unawares, &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. How disgracefully and dis∣dainfully the Scripture seems to speak of them, who irregularly, and con∣trary to good order and lawfull ap∣pointment, intrude themselves, as Tea∣chers, into the Church, under pretence of Religion! They‖ 1.13 creep in amongst People; they come in by stealth, as if they came in at a Window or Back∣door, insinuating themselves into flocks and societies of God's People, creeping to Conventicles; professing themselves to be the onely Gospel-preachers, and pure Worshippers of God, as if all Religion were lost, except what they bring and profess: Whereas they are indeed (unless we will mince the

Appellation the Holy Scripture fastens on them) but a new sort of Creepers gotten into the body of the Church. From such (saith the Holy Ghost) * 1.14 turn away.

Again, St. Paul,† 1.15 Now we command you, brethren, in the name of the Lord Iesus Christ, that ye withdraw your selves from every brother that walketh disor∣derly, and not according to the Traditi∣on he hath received from us. With more Apostolical Gravity and Authority, a Duty cannot be urged on Christians, than this, of withdrawing or separa∣ting from such, as walk 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, disor∣derly. The Metaphor (say Expositours) is borrowed from the custome of War; wherein every Souldier hath his proper station and employment appointed him, from which when he swerves, he be∣comes 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, out of his rank. Now in an Army, every Officer hath his place, Company and Command assigned him by his General, whereunto he must keep, and from which he must not stir. And if he should leave his place, and take upon him, either to make an attempt on the Enemy of his own head, without Commission and

Orders from his General, though with never so good success; or Command in another Company, than that which is assigned and allotted to him by Au∣thority, he is guilty of a breach of that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, good order and discipline that ought to be in an Army, and brings in a most odious and destructive disorder and confusion: and so deserves to be either quite cashiered, or otherwise by Martial Law severely to be punished. Yea, so absolutely necessary hath it been thought, in the opinion of experienced Souldiers, that the Laws and Orders of Martial-discipline in an Army should be strictly observed, that whosoever have erred from it, though in the least Punctilio, have been adjudged worthy of death without mercy. Famous to this purpose is that story we reade in Valerius Maximus, of Manlius Torqua∣tus Consul of the Romans in the Latin War, who commanded his own Son to be beheaded, for fighting the Enemy without his Father's Privity and Com∣mand, though he was provoked there∣unto by Geminius Metius General of the Tusculans, and although he had obtai∣ned a signal Victory, and very much

and rich spoil:* 1.16 Sati••s esse judicans pa∣trem forti silio, quam patriam militari disciplina carere: Judging it better that a Father should be deprived of a vali∣ant Son, than that his Country should want Military discipline. The Church is by Christ twice together in one place† 1.17 said to be an Army with banners: he that is the Commander in chief is God himself, holy, just and wise; not the Authour of Confusion, but the insti∣tutour and lover of order, and the ha∣ter and punisher of such as wilfully transgress such good rules of wholsome discipline, as he, either immediately by himself or mediately by his Depu∣ties on earth, shall establish amongst his People. And is Discipline so needfull in an Army, and can it be thought needless in the Church? Is our spiritual warfare of less danger of concernment than our bodily? Shall it be thought to be a venial offence, to be commit∣ted without danger, when a person shall undertake to intrude himself into the place and company of another, and lead on, and engage a Party in the Church militant, into ways of schism and profaneness, in opposition to the

way of true Religion and Worship of God established, not onely without a∣ny lawfull allowance, but contrary to all Law and Discipline, both Civil and Ecclesiastical? The baseness and wick∣edness of such doings, is excellently displayed by Learned Doctor Henry More in his Apology annexed to the se∣cond part of* 1.18 his enquiry into the My∣stery of iniquity.

Because some men (saith he) think themselves of more popular gifts for Prayer and Exhorta∣tion; for these to spur out, and run on in a Career, without attending the direction of their Superiours, were as if the Toy should take those Troopers that are best horsed, to set madly a gal∣lopping, because they find their horses will goe so freely, and so turn the orderly. March of the Army into a confused Horse-race, and put them∣selves into a rout, even without the assault or pursuit of any Enemy.

Can it be pleasing to Christ that any should follow such men in their irre∣gular and hare-brain'd ways, when his Apostle bids all men† 1.19 from such to withdraw? To what end should there be such flocking after them, unless their

followers could be partakers of some spiritual benefit from them? But this cannot be. For their disorderly walk∣ing, and busie medling where they have not to doe, renders all they doe unprofitable, and is (in effect) a spen∣ding of a great deal of pains, to no purpose; wearying themselves out to weave the Spiders Webb, and to sow to the wind. The Apostle doth most excellently express it in a most elegant allusion of words, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, * 1.20 working not at all, but are busie-bodies. Their work is neither lawfull, nor profitable. For seeing that the Ministers of Christ are disposed of in the Church 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉† 1.21 ac∣cording to the dispensation of God; it doth follow, that those things which they teach or doe, receive their force and effect not from their own wills and authority, but from the Authority, Ap∣probation and Concurrence of him that sends them. And therefore what a Minister doeth contrary to the will of God, cannot be of any force or effect at all, as to the accomplishment of the end, on mens souls, for which God or∣dained the Ministry, for he is bound to

preach not onely those things, but in that manner as God hath appointed.

God's Command for a separation and withdrawing from such dividing, house-creeping, and disorderly Persons, must needs argue their Ministry not to be his ordinance, since he so brands it, and gives such Cautions against it.

Notes

• * 1.1

  Act. 8. 29.
• ‖ 1.2

  Act. 9. 17.
• * 1.3

  Rom. 16.—17, 18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 scl't attente & di∣ligenter quasi hostes è speculaâ observare. Be∣za.
• ‖ 1.4

  2 Tim. 2. 17.
• * 1.5

  2 Sam. 20.—9, 10.
• ‖ 1.6

  2 Cor. 11.—13. 20.
• * 1.7

  2 Cor. 2. 17.
• * 1.8

  Sen.
• ‖ 1.9

  2 Tim. 3. 5, 6.
• * 1.10

  Saepè fit ut qui falsum ex una parte apparens vident, ejus fu∣giendi studio abrepti longi∣ùs, non in ve∣rum deveniant, sed in falsum alia parte po∣situm, atque ita errorem non exuunt sed mutent. Hug. Grotius, in disquisit. Pe∣lagiana. pag. 1.
• * 1.11

  Hooker Ec∣••••es. polit. ••. 5. sect. 3.
• * 1.12

  Jude 4.
• ‖ 1.13

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 subrepo, furtim intro.
• * 1.14

  2 Tim. 3. 5, 6.
• † 1.15

  2 Thes. 3. 6.
• * 1.16

  Valer. Max. L. 2. c. 7.
• † 1.17

  Cant. 6. 4. 10.
• * 1.18

  Pag. 549.
• † 1.19

  2 Thes. 3. 6.
• * 1.20

  Syr. nihil quicquam o∣perantes nisi vana.
• † 1.21

  Col. 1. 25.