Golden Apples, Questions and answers · Pages 1-104

Golden Apples · Questions and answers · Pages 1-104

p. 1Qu. WHence do Diſcords, Qu. and Diviſions ariſe?

They are the fruits of the fleſh, whereas love, An. peace, &c. are the fruits of the Spirit: ſo that a man cannot more demonſtrate himſelf to be in the fleſh, and devoide of Gods Spirit, then by a contentious dividing ſpirit. Some, Salamander-like, cannot live but only in the fire of contention. Theſe like Marcion, with great boldneſs will cry out, We will p. 2caſt fire into the Church, and divide it, But hereby they ſhew of what temper they are, and who is their father, even the envious one, the devil, who delights to ſow tares amongſt the wheat. Gal. 6.20, &c. there are two Principles of all mens actions, the Fleſh, the works whereof are, Hatred, Strife, Emulations, &c. all tending to break Unity: And the Spirit, whoſe works are, Love, Peace, Gentleneſs, &c. all uniting. If thou wouldſt then know who is a godly man, judge of the Tree by its fruits. Hence, 1 Cor. 3.3. If there be Envyings, and Diviſions amongſt you, are you not carnal? &c. So James 3.13, 14. Who is a wiſ…man? Let him ſhew it by a good converſation with meekneſs: And he devides Wiſdo… into that which is earthly and devilliſh, the mother of Envyings, and Strife; and the Wiſdom which is from above, which is pure, peaceable, &c. therefore if any be given to Diviſion, Let not ſuch glory, ſaith the Apoſtle, nor lie againſt the truth. So then, though a man pretend to never ſuch ſingular gifts, ſuch extraordinary Teachings of Gods Spirit, if he be contentious, he is not to glory, yea, He lies againſt the truth, Such will ſay, Its for the Truth they p. 3have made theſe Diviſions: But its falſe, the Truths of Chriſt are to be maintained by the Spirit of Chriſt: For the wrath of man works not the Righteouſneſs of God; nor the perverſeneſs of man, the Truth of God.

Queſt. Queſt. What doth the word Schiſm ſigniſie?

Anſw. Firſt, A Rent, Diviſion, Breach, Anſw. 1 or cuting off.

Secondly, A Rent in the Church, 2or a Diviſion amongſt Chriſtians, 1 Cor. 1.10, 11, 12. That there be no Diſſentions amongſt you; The Original word, is Schiſm.

Queſt. What is Schiſm?

Anſw. Its a Diſſention, Queſt. or ſeparation in the Church, when one, Anſw. or more ſeparate, and rend themſelves from the outward fellowſhip of the faithful, cutting aſſunder the Peace, & Unity of the Church upon diſlike of ſome Rites, and Orders therein lawfully received and obſerved: or elſe upon different opinions about their Teachers. For, As Hereſie is a departing from the Communion of the Church in reſpect of Doctrine. So Schiſm is a cutting off ones ſelf for external things. This St. Paul complains of, 1 Cor. 1.10. &c. Every one p. 4of you ſaith, I am Paul's, &c.

Schiſm is affirmed alſo of Diviſion in Doctrine, John 7.43.

Queſt. Queſt. Whence doth Schiſm proceed?

Anſw. Firſt, Anſw. 1 It hath its beginning from Satan, that firſt Schiſmatick, Jude 6. who by his Tentations oft prevails with men to depart from God, as he did with Adam in Paradiſe.

Secondly, From the members of Satan, who love to fiſh in troubled waters, though all proceed not from the ſame cauſe. For ſome make Rents in the Church through hatred, as the Donatiſts did. Some through Ambition, and deſire of Rule: Thus the Papacy increaſed by great Schiſms. Others ſeparate out of ignorance, as the multitude did, John 7.43, 52. Others out of a vain admiration of their own worth, and holineſs, as the Anabaptiſts, Separatiſts, &c. of old.

Thirdly, 3The true ground of all Love, and Peace, of all Concord & Agreement, can only be upon a motive of Godlineſs and Honeſty. Only good men can truly love one another, becauſe the motive of it is the Image of God, and the cauſe of it Gods Command, and the end of it to do good, temporal and ſpiritual, one p. 5to another. Hence its called, Love in Faith, Tit. 3.15. And in the Spirit, Col. 1.8. Therefore if Gods people quarrel one with another, it ſhews that their love was not, becauſe they were godly, but for other ends: And as for the wicked, the very Heathen could ſay, Amicitia niſi inter bonos eſſe non poteſt, Friendſhip can only be upon grounds of goodneſs, and Honeſty: Therefore if you ſee men to agree upon evil grounds, becauſe others are like themſelves, or for matter of profit, or pleaſure, here is no ſure concord. Herod and Pilate cannot agree, unleſs it be againſt Chriſt. Wicked men never agree long together, except it be to oppoſe Godlineſs.

Queſt. How many ſorts of ſtriving, Queſt. or Contentions are there?

Anſw. Firſt, Good, and laudable: Anſw. 1 Thus we are commanded to contend for the faith: To be in an Agony for it, Ju…e 4. And we muſt in our places ever zealouſly quarrel with wicked men, for the honor and glory of God. This ſome call quarrelling, and making tumults; as Jer. 15.10. Woe is me, b cauſe I am a man of Contention: Why ſo? becauſe he reproved them for their ſins.

Secondly, 2Their is a ſinfull and ungodly p. 6ſtriving; and that about a two-fold Object.

1. In Civil, Worldly things, Quarrelling, and Wrangling about them.

2. In religious matters. Thus ſome deſire to be cavelling againſt the truth, and to gain-ſay the Duties that are commanded: or needleſly ſtriving about idle Diſputes that make not for godlineſs, Tit. 3.7. A great diſeaſe of our times.

Queſt. Queſt. What are the cauſes of theſe Contentions?

Anſw. Firſt, Anſw. 1 In general: The bitter, poiſonous fountain of corruption within every man. Man by nature is a ſpider, a Toad; He can ſpit nothing but venom. He is a Bramble that tears every one that comes near him: Strife and Contentions are the works of the fleſh, Gal. 5.20. They come from the luſts in our members, Jam. 4.1.

Secondly, 2The particular luſts whence they proceed, Are,

1. Pride. Where Pride is, there is Contention, Prov. 13.10. A proud man cannot but ſtrive, as fire cannot but ſet all on a flame. All our Diviſions, whether publique or private, come from Pride. Every man would have his Will p. 7to be done, whereas lowlineſs of mind keeps all in peace.

2. Ambition, and vain-glory, which comes near to Pride. When men are ambitious for earthly Power, or High places in the Church: This makes many quarrels. As did Abſolons ambition for the Kingdom. This like a great Whale Toon ſwallows up all the good, and welfare of others.

3. Malicious froward Diſpoſitions: Some are of ſuch turbulent natures, that they cannot be quiet but in diſturbing others: and have not only their tongues, but their hearts ſet on fire by hell, Jam. 3.6. Theſe are dangerous perſons in a Kingdom; For they do to it, as the devil did to the poſſeſſed body, ſometimes throw it into the water; ſometimes into the fire: ſo they are alſo in Cities and Families. If Peace-makers are bleſſed, then ſtrife-makers are curſed.

4. Covetous and ſinfull love to the things of the world: As its ſaid, Thoſe two Pronouns, Meum & Tuum, make all the ſtrife in the world. An unjuſt deſire to have more then our own, or luſting after other mens, or diſcontent with our own preſent condition, fills the world with ſtrife.

p. 85. Impatience, when we cannot with godly wiſdom and patience paſs by wrongs and injuries. The Scripture bids us To requite evil with good: and if one ſtrike us on one cheek, to turn the other, Luke 6.29. And to prya for thoſe that perſecute us, Luke 6.27,28. Queſt.

Queſt. What are the ſinfull effects of ſtriving about worldly things, and how ar… they diſcovered?

Anſw. Firſt, Anſw. 1 In paſſionate, and railing ſpeeches; forbidden, Eph. 4 31. Mat. 5.22. Michael did not give the devil railing language, Jude 9. Theſe foul mouths argue a foul heart: ſuch black tongues will be puniſhed with blackneſs of darkneſs in hell, if they repent not.

Secondly, 2Its ſeen in back-biting, …landering, inventing of lies againſt others, whiſpering, and ſecretly reproaching others, when they are not preſent to anſwer for themſelves: Theſe ſins ſhould not be named among Chriſtians. To be a Back-biter is an Heatheniſh ſin, Rom. 1.30. Its the Character of one that ſhall not aſcend into Gods holy hill, Pſal. 15.3. Such have a devil in their tongue, and they which hear with approbation, have a devil in their ear. Such tongues p. 9are compared to coals of fire, Pſalm 120.5. Fire is their ſin, and fire will be their puniſhment.

Thirdly, In a delight to go to Law: 3Thus the Corinthians ſtrifes break out, 1 Cor. 6.1. &c. Thou wilt go to Law whatever it coſt thee; but it may coſt thee thy ſoul, and ſalvation for thy malice.

Fourthly, 4Its ſeen in procuring all the miſchief that we can to others, either in name or ſtate, whereas Gods Word commands us to do all the good we can.

Queſt. What are the effects of ſinfull ſtrifes about religious matters? Queſt.

Anſw. They are ſeen two wayes. Anſw. 1

Firſt, When men cavil againſt, and contradict the truth, though never ſo evidently diſcovered, eſpecially becauſe of the purity of it; becauſe it convinceth and arraigneth their luſts, and greatly condemns them. Thus the Phariſees were frowardly bent to oppoſe Chriſt, ſo that when they were ſilenced, they did as the Devil to him, left him for a ſeaſon, and afterwards returned to tempt him again; Whereas Chriſts ſheep hear his voice, and follow him.

Secondly, 2When they dote about Queſtions and Diſputes which have no p. 10profit, or if profit, yet they attend not to them in their places: condemned by St. Paul, Tit. 3.9. Such are like a field that bears nothing but briars and thorns; when one asked Chriſt, whether Many ſhould be ſaved? He anſwareth him not directly, but bids him, ſtrive to enter in at the ſtraight gate, Luke 13.23. thereby rebuking his curioſity.

Queſt. Queſt. What are the aggravations of this ſin of Diſcord and Contention?

Anſw. Anſw. 1 Firſt, This ſtriving temper is directly oppoſite to many commands that earneſtly preſs Love, Unity and Peaceableneſs: As Rom. 12.18. 1 Pet. 3.8. We ſhould imitate Chriſt, who did not ſtrive, nor lift up his voice in the ſtreet, but lived meekly and peaceably.

Secondly, 2Theſe Strifes and Contentions make all our Prayers and Religion to be in vain. God hears not the prayers of ſuch: We pray to him to forgive us our ſins as we forgive others. Hence Mat. 5.24. We muſt leave our gift at the Altar, and go, and be reconciled? &c.

Thirdly, 3The Relation that we are in, commands Peace and Unity. There's one God, one Chriſt, one Spirit, one Baptiſm. Ephe. 4.5. Why fall ye out? ye are Brethren. Chriſtianity is reproached, p. 13when ye ſeek to devoure one another. Its an Argument that the faith of Chriſt never had any power over ſuch.

Queſt. Queſt. How may Schiſms be divided?

Anſw. Anſw. They are either Civil, or Eccleſiaſtical.

Firſt, 1Civil are thoſe Rents and Ruptures that are made by the luſts of men in a Common-wealth: Thus Jeroboam rent ten Tribes from the other two, and made a diſtinct Kingdom of them, which breach was never made up again: Theſe Civil Diviſions are ſad Prognoſticks of the deſtruction of thoſe places where they are. Ariſtotle gives ſeveral differences between Monarchy and Tyranny; whereof this is one, that Tyranny makes, and foments Factions and diviſions, that ſo while people have a mutual hatred against, and diffidence one in another, the Tyrants may reign more ſecurely, according to that true Maxim, Divide & impera But this is wicked Policy: Chriſt ſaith, Bleſſed are the Peace-makers, therefore curſed are the Diviſion-makers. It was horrible wickedneſs in Achitophel to perſwade Abſolon to go into his Fathers Concubins that he might make the breach irreconcilable.

p. 12Secondly, 2Eccleſiaſtical, and they are of two ſorts.

1. When different Doctrines and Opinions are maintained; and theſe are called Hereſies.

2. When there is a ſoundneſs of Doctrine, yet men break the bonds of love, and live in malice and uncharitableneſs, and this is called Schiſm: Both theſe are very dangerous. When God ſpeaks of the deſtruction of a people, Za…h. 10.11, 13. he breaks his two ſtaves, the one called Beauty, the other Bonds, that is, their Unity and their order.

Thirdly, Diviſions are either perſonal between godly men particularly. 3Thus Pa…l and Barnabas were at bitter diſſention, Acts 15.39. about the choice of a companion. So Paul and Peter, Gal. 2.11. Or more publique between Societies and Societies, Churches and Churches. Thus many believing Jews raiſed great Diſſentions about Circumciſion, and retaining the cuſtoms of the Law.

We read that Epiphanius and Chryſoſtom were at great variance, though both Orthodox. Several days before the famous Council of Nice met together, thoſe many Biſhops did nothing but draw up Libels and Accuſations one againſt p. 13another, till Conſtantine took all their papers, and burnt them before their faces. I might add that other great Council of Conſtantinople againſt Neſtorius, with what factions, carnal Policies, and ſinfull animoſities Neſtorius and his party did ſtrive againſt the Orthodox: But we need not look ſo far back for Examples: our preſent times have produced too many amongſt ourſelves, which can never be ſufficiently lamented. Now all theſe Diviſions come from ſin, and tend to confuſion. Queſt.

Queſt. What makes Diviſion? Anſw.

Anſw. Firſt, When men promote any falſe, or wicked way againſt Truth and Godlineſs. All parties uſe to brand one another with Diviſion and Faction, the Papiſts call the Proteſtants Sectaries, and ſay, the leaving of their Church that had ſuch Antiquity and Univerſality was a Schiſm: the Metrapolitan makes all thoſe guilty of Schiſm, whether Biſhops or Presbyters that recede from Obedience to him, as appears by a late Book (Hammond of Schiſm) But it is not the branding of any with this name, that makes the thing ſo. If Elijah, and ſome few with him will not bow the knee to Baal, its no ſinful Schiſm, or p. 14Diviſion. When Arianiſm, like a Deluge overflowed the Church, the Orthodox had their private and ſecret meetings, not daring to communicate in the publick worſhip with the Arians, yet were they not Schiſmaticks. If Gods people come out of Babylon, and ſeparate from her uncleanneſs, this is not Schiſm, but a duty commanded by God; therefore before we charge any with the crime of Schiſm, we muſt look to the cauſe, and the matter, who hath the truth and Gods cauſe, otherwiſe we may judge unjuſtly.

Secondly, 2Diviſion is ſeen, when though the matter be true and good they ſtrive for, yet they do it not in a good orderly way. He that ſtrives is not crowned, unleſs he ſtrive lawf…lly, 2 Tim. 2.5. A good intention, even in a good matter, without good order, is not warrantable. The Diſciples that would have fire come down from Heaven, knew not what ſpirit they were of. Uzzahs dreadfull puniſhment for touching the Ark, ſhould make us look, not only to the Duty, but to the order of it. We muſt not do evil that good may come of it, Rom. 3.8. The damnation of ſuch is juſt.

p. 15Thirdly, A third thing in Diviſion is, 3when men do not keep in their proper places and offices. If the foot will be the eye, or the hand the head, this is monſtrous. St. Paul teaches every member in the body to keep to its own office and calling: And, Oh! that our times would learn this leſſon, we ſhould not have ſuch wofull confuſions in Church and State as of late we have had: what a bleſſed Unity and comely Order would Church and State be in, if every member would do his proper work. What have private men to do in a Pulpit? What have ſouldiers to do in conſtituting a Civil Government, or Governors? Where is their Warrant? How will they anſwer it to God or man? They are commanded to offer violence to no man, and to be content with their wages, Luke 3.14.

Fourthly, Ist Diviſion, 4and Faction when the paſſions of men are ſowred, and imbittered with any carnal diſtempers: This ſin firſt affects the heart, and then breaks out into action. Though men be in a good way, and are for the Truth, and Glory of God, yet if they do it in paſſion, and with a froward heart, here is a ſinful Diviſion: Gods p. 16Righteouſneſs and Truth needs not our paſſions.

Queſt. Queſt. Whence elſe proceed theſe Diviſions? Anſw.

Anſw. 1Firſt, From mens ignorance: for ſo long as we know but in part, there will be different opinions, and difference in opinions, breeds difference in affections. Ignorant perſons like Children are eaſily ſeduced, and run into ways of Diviſion.

Secondly, 2From ſelf-confidence and Arrogancy: When men think they have better abilities, and more worth in them then indeed they have: This makes them bold, and diſturbers of the Churches peace: as we ſee in Corah, Dathan and Abiram, Num. 16.3. They thought there was as much in every perſon, as in the Prieſts that God had ſet apart for that Office: All the Congregation is holy▪ Hence Paul commands us, not to mind high things, Rom. 12.16. which are above our place or capacity: So was it with David, Pſalm 131.1. Hence, 1 Cor. 8.2. If any think that he knows any thing, &c.

Thirdly, 3From worldly hopes and deſires of advantage. Earthly gain made Judas make ſuch a ſad breach. Men p. 17that judge gain to be godlineſs, ſoon make ſhipwrack of faith, and a good conſcience, 1 Tim. 6.5. Many of the Arch-Hereticks formerly made thoſe Diviſions, becauſe they miſſed of that worldly Pomp and greatneſs which they expected.

4. 4Sometimes it proceeds from the Tyranny and ſcandalous lives of Church-Officers. One cauſe that Tertullian turned a Montaniſt, was the looſe lives of the Roman Clergy.

Q. Queſt. What are the effects of Diviſion and Diſunion in the Church, eſpecially in the Miniſtry?

Anſw. Firſt, Anſw. 1 Its apt to beget Atheiſm and Irreligion in the people. It makes them think that Religion is a meer notion, or nothing, and therefore they will look after it no more, But woe to the world becauſe of offences in this kind: It had been better for ſuch that they had never been born.

Secondly, It much grieves, 2and unſettles the hearts even of the godly themſelves; they know not what to pitch upon whilſt one godly Miniſter ſaith, its a ſin; others, that it is no ſin: This cannot but exceedingly perplex tender Conſciences, that would not ſin for a world.

p. 18Thirdly, 3At ſuch times, prophanneſs and ungodlineſs doth exceedingly increaſe, and godlineſs decaies in the power of it. For whereas Miniſters ſhould encourage godlineſs, and decry and reprove ſin, they buſie themſelves in preaching up their opinions, and promoting their particular way, which edifieth not. Indeed the leaſt Truths of God are not to be neglected, yea, all things are to be tried; but this is not the main buſineſs: the one thing neceſſary is, to ſeek the Kingdom of God, and his Righteouſneſs.

Fourthly, 4Theſe Diviſions amongſt Proteſtants do exceedingly harden the Papiſts in their way.

Queſt. Queſt. What then ſhould people do, when Miniſters, and Profeſſors are thus divided?

Anſw. Anſw. 1 Firſt, Do not thou by thy pragmatical medling, widen the difference, and raiſe more duſt: the hot indiſcret carriages of the Diſciples do ſometimes make a greater diſtance amongſt the Teachers. As Johns Diſciples, out of envy, did what they could to ſtir up Johns ſpirit againſt Chriſt: but he by his humility ſoon quenched thoſe ſparks, John 3.30.

p. 19Secondly, 2Conſider that thoſe which are godly do agree in the fundamentals, which are neceſſary to ſalvation, and for other things we cannot expect Unity in this life, where ſome have more knowledge, and more grace, and ſelf-denial then others.

Thirdly, 3Labor thou to have thy faith informed, and ſetled out of Gods word. The Miniſtry is that by which we do believe; but we do not believe in it: the Samaritans believed Chriſt upon the womans report at the firſt, but afterwards they believed him for his own ſake.

Fourthly, 4Humble your ſelves under theſe differences, when you ſee them not to go the ſame way, or to preach the ſame things: acknowledg that it is for the barrenneſs, unteachableneſs, and other ſins of the hearers that God hath raiſed ſuch contentions amongſt us.

Queſt. Why is Unity ſo neceſſary? Queſt.

Anſw. Anſw. Becauſe all things in Religion are reduced to one: If therefore every thing in Religion tend to Unity, why ſhould not the people of God embrace it? the ſeveral unities are made a notable argument to this purpoſe. Eph. 4.1. where the Apoſtle having exhorted p. 20Chriſtians to walk worthy of their Calling, he inſtanceth in ſuch graces as procure unity, as lowlineſs, meekneſs, and forbearing one another; the end of which graces is ſet down, verſe 3. endeavouring to keep the unity of the ſpirit in the bond of peace: then verſe 4. he ſhews the Reaſon why there ſhould be ſuch Unity; there is one body: Chriſt hath not many bodies: All the people of God are one body, and its very deſtructive when one member of the body conſpires againſt the welfare of another. Again, There is one Spirit: there is but one ſpirit that enlightens, and ſanctifies the whole Church of God; why then ſhould there be ſo many wayes, and opinions; yet all pretended to be of the ſame ſpirit. Indeed there are diverſity of gifts, and operations, yet the ſame ſpirit: But he doth not ſay, Contrarieties, and the ſame ſpirit; for that is impoſſible. Again, There is one hope of our Calling: we are called to one inheritance, there is but one Heaven: why therefore ſhould we be ſo different by the way, when one place of glory muſt hold all; and if one Church cannot now contain us, how ſhall we think that one heaven will? Again, There is one p. 21Lord, i.e. Chriſt, who is to be ſerved by us. Indeed if there were many Lords; as the Papiſts ſet up many Saints in heaven, all which have their peculiar worſhip, then no wonder if there were ſeveral faiths, and worſhips; But the Lord Chriſt is one; he is not divided. 1 Cor. 1.13. If Chriſt be not divided, there ſhould be no diviſion in the Church. Again, There is one Faith, i.e. One Syſteme of Doctrine to be believed: Though there be many particulars, yet they make up one entire truth; Indeed, there be many called Religions, and called Churches, but in truth, there is but one true Church. Again, There is one Baptiſm, i.e. one Profeſſion of the Doctrine of faith: ſo the Sacrament of the Lords Supper is made an Argument of Unity. 1 Cor. 10.17. The Sacraments manifeſt one body, one Spirit: why then are there ſo many Rents and Diviſions about the Sacraments, which yet are the bodies, and ſeals of Unity, and Communion? Laſtly, There is one God, and Father of all, therefore we ought to be at Unity. God being but one, cannot be divided in himſelf; he cannot command things to be done, or believed contrary to p. 22himſelf: upon all theſe conſiderations we ſhould endeavour after Unity. I might add, that there is Unity in hell, all the Devils agree againſt the Church: If there be Unity againſt us, ſhall there not be Unity amongſt us?

Queſt. Queſt. Seeing God hath promiſed one heart, and one way, and Christ hath prayed ſo earneſtly, that they may be one. John 17.21. How is it that there are ſo many breaches amongſt the godly?

A. Anſw. 1 Firſt, Though Unity amongſt the godly be ſo neceſſary, yet that neceſſarily infers Diviſions, and Oppoſitions to the world: Its no marvel therefore if the Goſpel, and powerful diſpenſing of it make Fractions, and troubles in the world: For the godly cannot have peace with themſelves, but they muſt be at open oppoſition with the world. Hence Chriſt ſaid, That he came to ſend fire, and a ſword in the earth, &c. Luke 12.49. which is not from the nature of Chriſts Doctrine, which is the Goſpel of Peace, but from the corrupt indiſpoſition of the Subject, as the Sun offends ſoar eies, ſo then the godly, and the wicked can have no unity, Proverbs, 29.27.

Secondly, 2Seeing there can be no Unity p. 23betwixt theſe, therefore in the Church of God, ſeeing there be ſo many that ſtill retaine their beaſtly nature though they are called Chriſtians, hence it is that in the Church there are often ſuch deadly oppoſitions. Its no marvel though even amongſt thoſe that pretend ſo highly to Chriſt there be ſad diviſions: for many of them are in the fleſh ſtill, and ſavour not experimentally the things of God. Act. 20.30. 2 Pet. 2.1. There are falſe Prophets; and why? becauſe they are men of corrupt minds, and 1 John 2.19. They went out from us, becauſe they were not of us, &c. and 1 Cor. 11.19. There muſt be Hereſies, that ſuch as are ſound may be eſteemed.

Thirdly, 3There is a Unity in Fundamentals, or Eſſentials, and a Unity in Circumſtantials, or leſs Principals: Now Gods Children, though in many things they have not attained the ſame mind and judgement, yet they all agree in thoſe things which are neceſſary to ſalvation, and this is called All truth, John 16.13. and the Unction that teacheth them all things, 1 John 2.20. A godly man cannot live, and die in a fundamental error.

p. 24Fourthly, 4Even in acceſſaries, and leſs Principals their Unity ſhall be conſummate in heaven: then all the godly will lay aſide all their bitterneſs one againſt another.

Fifthly, 5God hath not given his Spirit in full meaſure to his Church in this life, therefore they know but in part; they love but in part: now all Diviſions ariſe from ignorance in the mind, and corruption in the heart, as long therefore as there be ſuch relicts, there will be Diviſions.

Sixthly, 6The Devil here puts forth his Power, and his work is to fill the Church with Diviſions, and to raiſe up Inſtruments to foment the ſame; therefore ſo long as the Devil dies not, though ſome of his Incendiaries die, he will ſtill be thruſting in his cloven foot, where God raiſeth up any Church.

Queſt. Queſt. What means may be uſed for preventing, and healing Diviſions in the Church?

Anſw. Anſw. There are two Remedies ſuggeſted, but they are both in extreams.

Firſt, 1The Popiſh party, ſay, that the way to prevent Diviſion, is a rigid, and p. 25imperious commanding of uniformity in every punctilio; ſo that no diſſent ſhall be allowed to a man, though humble, and peaceable, and earneſtly deſiring to finde out the truth. Thus Victor Biſhop of Rome, made a great rent in the Church about the time of keeping Eaſter, whom Iraeneus gravely oppoſed. Its true, the leaſt truth of Chriſt is precious, and we are not to deny it, yet may we not violently obtrude it, except the contrary be damnable, Mat. 9.17. If new wine be put into old bottles, the bottles will break: So whileſt men impoſe opinions, and practices of leſſe conſequence, upon a people not prepared, inſtead of promoting unity, they make factions: yet this way hath much infeſted the Church when ſome have been in power: they have preſſed unity, not ſo much out of love to Chriſt, as to keep up their intereſt. Aut ſubſcribe, aut diſcede, was a ſpeech of old in the Church.

Secondly, 2there is another falſe way of unity, quite contrary to this, maintained by the Socinians, and that is a licentious, and unbounded toleration of all damnable Hereſies, and opinions, and this Julian the Apoſtate promoted p. 26as the moſt probable way to overthrow the Chriſtian Religion: and as the former was maintained by thoſe that had power in their hands, ſo hath this by the oppreſſed party: But the Scripture preſcribes a middle way between theſe two. For, Rev. 2.2, 6. the Angels of the Churches are commended for not tollerating, nor bearing with ſuch as taught falſe doctrines, and ſuch as did ſuffer them are reproved, Rev. 2.14, 15, 20. and the Apoſtles in their Epiſtles do oppoſe falſe doctrines, and falſe Teachers with as much earneſtneſſe, as falſe, and corrupt practices, 1 Tim. 1, 20. Paul delivered up to Satan Hymenaeus, and Alexander for their blaſphemies and falſe doctrines: and commands, Tit. 3.10. that we ſhould reject an Heretick after the firſt and ſecond admonition. Whence its clear, that Church-cenſures ſhould be inflicted upon obſtinate offenders in this kinde. This unbounded tolleration the Remonſtrants themſelves, who yet cried up a liberty of prophecying as their great Diana, did condemn, and profeſſed that it was better living ubi nulla licent, then ubi omnia: where there was no p. 27latitude, then where all things were allowed; this licentiouſneſſe then doth not heal but encreaſe breaches: for it gives way to mens corruptions to vent themſelves.

Queſt. Queſt. What then are the true remedies?

Anſw. Anſw. As the breach of unity may be made three wayes. 1. Of the true doctrine by hereſie. 2. Of godly order by Schiſme. 3. Of Chriſtian love, by contentions in outward matters; ſo there are peculiar remedies proper to each: As firſt for matters of Doctrine, theſe are uniting principles.

Firſt, 1ſo farre as there is an agreement in judgement, we ſhould cloſe heartily, and embrace one another in that: Its a mercy that the difference is not in fundamentals: Seeing therefore we agree in theſe, let that unity be nouriſhed, and it will be a meanes to produce further union. So, Phil. 3.15, 16. wherein we have attained let us walk by the ſame rule, &c.

Secondly, 2let private Chriſtians highly eſteeme, and ſubmit to thoſe godly and faithful Paſtors, that God ſets hath over them. When men will not p. 28own thoſe officers whom God hath ſet over them, then theſe runne into by paths. Epheſ. 4.12, 13. One end of the Miniſtry is to keep men from being carried about as children, &c. the other for our ſpiritual edification, till we all come in the unity of faith, &c.

Thirdly, 3get a pitiful and compaſſionate ſpirit to thoſe that go aſtray: Indeed we muſt be zealous in the things of God: but it muſt be mixed with pity. Of ſome have compaſſion making a difference, Jude 22. Conſider how prone we are to receive error for truth, and that we ſtand by Gods ſtrength, this will move us to pity others.

Fourthly, 4we muſt candidly, and truly report the opinions of others that diſſent from us. Nothing hath made the rents in the Church greater then a malevolent perverting the opinions of others, when we make them to hold ſuch monſtruous things as with all their hearts they do deteſt. How oft was Chriſt and his Apoſtles traduced for preaching ſuch things as they never taught, which proceeded from the malice of thoſe who laboured to make them odious, and to bring them into p. 29danger. Thus the Papiſts repreſent the Proteſtants, as if they were the greateſt Hereticks that ever were: The end of ſuch is not to bring diſſenters to the knowledge of the truth, but to diſgrace and defame them; therefore its neceſſary in all diſputations to ſtate the controverſie aright, without which, men may write volumes, and bring multititude of arguments, and all to no purpoſe. To know therefore the true and proper diſtance is the beſt, and only way at laſt to unity.

Fifthly, 5we muſt not impoſe ſuch concluſions and inferences upon the Doctrines maintained by Deſſenters, that are not the proper and genuine effects thereof. To caſt that upon them for their Doctrine, which is but our owne inference, is not fair, eſpecially when they do with their ſoul abhor ſuch concluſions. Becauſe the Apoſtle had taught where ſinne abounded, there grace abounded much more, ſome wicked perſons forced this conſequence upon the Apoſtles doctrine: Let us ſinne that grace may abound, Rom. 6.1. Thus the Papiſts charge this hideous calumny, & conſequence upon the Doctrine of the Proteſtants, that God is the Author of p. 30ſinne: whereas we uſe but the words and expreſſions of the Scripture. Indeed, what is the evident and plaine conſequence of a doctrine, that is to be accounted of as the doctrine it ſelf: As whatſoever is a clear genuine conſequence from Scripture is Scripture, but not every conſequence that we are apt to deduce.

Sixthly, 6whatſoever truth God may make known to us, or if in our perſwaſion only, we are to be very careful how we publiſh it. This hath always kindled great fires in the Church of God: when men have either, or in perſwaſion only, ſome doctrine different from the current way of the Church at that time. Now its a very hard thing thus to be with child, as it were, and not to be in pain till we have delivered it to the world. But ſuch qualifications as theſe are neceſſary.

1. We ſhould in ſuch caſes queſtion and examine our own ſpirits, and not preſently believe our own hearts; we ſhould have modeſt doubtings of our own ignorance, and proneneſſe to erre in every thing that we are ſo confident of: So we ſee in Paul, 1 Cor. 7.12, 25, 26, 40. Whereſoever the Spirit p. 31of God leads into all truth, there he doth likewiſe into all humilitie.

2. Before we publiſh it to the world, we ſhould communicate it to ſome able, wiſe, and learned perſons in the Church of God, who have the Spirit of God, and his unction as well as we. Paul, though immediately called by Chriſt, yet went up to Jeruſalem to confer with the chief pillars there, and though he was miraculouſly converted, yet he muſt go to Ananias to be further directed. So, 1 Cor. 14.29, 32. thoſe that had extraordinary gifts, yet were to ſubmit to the judgements of others.

Seventhly, we muſt highly prize, 7and delight in the known, and plain truths of Chriſt. Paul, even after he had been wrapt up into heaven, deſired to know nothing but Christ crucified. Peter thought it not inconvenient to write the ſame things they knew already. Nothing hath cauſed greater rents in the Church then an affectation of ſingular, and high things. To bring in ſome unheard, and unknowne truths. It ſhews great pride when men affect to be accounted the authors of ſuch new notions, p. 32as the Jeſuite of his ſcientia media: Ego primus inveni. But to be weary of known truths, is to be weary of the ſame God, and the ſame Chriſt.

Queſt. Queſt. What will keep up unity in the Churches order, and prevent Schiſm there?

Anſw. Anſw. 1 Firſt, if ſuch be the corruptions of the Church, that thou canſt not keep fellowſhip with her but by partaking of her ſinnes: yet before thou leaveſt her, be ſure to take the way which Scripture commands: Let it not be for ſome leſſer corruptions, but for ſuch as eat up the very vitals of Religion: Leave not a Church till God leaves it. Unchurch it not till God doth.

Secondly, 2let it be thy endeavour before thou departeſt, in thy place to informe and heale her. Plead with thy mother, as, Hoſea 2.2. and if thou muſt needs depart, yet do it unwillingly, being compelled to it by the enemies of all godlineſſe, who will not ſuffer thee under their power. When thoſe in Iſrael, that would not worſhip the Calves, departed from Jeroboam, and went to Jeruſalem to worſhip, they did not make the Schiſme, but Jeroboam, p. 332 Chron. 11.13, 14, 15. the Papiſts call us Schiſmaticks, becauſe we with-drew from obedience to the Pope as head of the Church, but ours was a ſeceſſion from their errours, not a Schiſme; they are the Schiſmaticks, who fell from the primitive order, and the inſtitutions in the Church: ſo that the Pope is the greateſt Schiſmatick that ever was in the Church, and drove us from his Church by fire and fagot.

Thirdly, 3Though there be many corruptions in Government, and Adminiſtrations, yet we are not to make ſinfull Rents: For theſe, as St. Auſtin ſaith, do Plus perturbare infirmos bonos, quam corrigere animoſos malos. Only theſe two things we have to do.

1. As our Calling, and Relation is, ſo to oppoſe, and reprove the Corruptions that do abound. Thus the Prophets of old, and Chriſt, and his Apoſtles did with zeal rebuke the prevailing Corruption of their times, but ſeparated not.

2. When we have thus done our duties, if corruptious are ſtill ſuffered, we muſt leave our Complaints with God, who hath promiſed at laſt to take all p. 34ſcandals out of the Church; and in the mean time we muſt ſigh under this burden patiently.

Fourthly, 4To prevent Schiſm in the Church, take heed of Pride, and Ambition, and ſeeking after preferments in the Church: Moſt of thoſe that have made the greateſt Rents in the Church were diſcontented, becauſe with Diotrephes, they could not have the preheminence: Even Chriſts Diſciples began to quarrel one with another De primatu, who ſhould be the chiefeſt, which made Chriſt ſo often to preſs Humility.

Queſt. Queſt. How may Diviſions amongſt the godly in their particular, civil deportments be prevented, or healed?

Anſw. Anſw. 1 Firſt, Remove the cauſe; kill the Serpent in the egg: and that is the luſt in the ſoul. Jam. 4.1. From whence come jars, and fightings? Is it not from your luſts? firſt we have warring within, and then one againſt another. Now any luſt unmortified, is enough to ſet the Church on fire: ſo Covetouſneſs is a great cauſe of Diſcord: as the Philiſtins, and Iſaac, ſtrove about the wels, Gen. 26.20, 21. we fall out about earthly things, becauſe the Creature is too ſcant p. 35to give content to all: ſo envy cauſeth diſunion, &c.

Secondly, 2Be importunate with God by prayer to give thee an humble, and peaceable heart. Peace is an excellent thing: Its called the peace of God: and God is called the God of peace: and Chriſt, The Prince of Peace, and our Peace: and he hath prayed for Unity, and peace amongſt his members, John 17.21.

Mr. Ant. Burgeſs on John 17. and 1 Cor. 3.

Queſt. Queſt. How may it be proved that Diviſions in Church or State are ſo dangerous, and deſtructive?

Anſw. By the examples of all ages: Anſw. As long as the Jews were at unity amongſt themſelves in David's, and Solomons time, they flouriſhed exceedingly: but ſo ſoon as they were divided into ten Tribes, and two Tribes, they preſently began to war one againſt another, whereby a door was opened to forraign invaſions, and at laſt to their utter deſtruction. As long as Alexander the great lived, and kept the Grecian Empire in Unity, it greatly flouriſhed: but after his death, when by his Major Generals it was divided into p. 36parts, their Diviſions encreaſed till they had deſtroyed one another. Whilſt the Empire of Rome continued entire, it encreaſed, and flouriſhed exceedingly: but ſo ſoon as it was divided into the Eaſtern, and weſtern Empire, it declined, till at laſt it came to utter deſtruction. When Jerſualem was beſieged by Titus Veſpaſianus, there were three great factions in it under three chief Captains; Jehochanan, Eleazar, and Simeon, who killed more by their mutual quarrels, then the Romans without did, and this proved the ruine of that famous City. The like may be ſaid by Conſtantinople, when it was taken by the Turks: But we need to look no further then to England to ſee how deſtructive Diviſions in a State are: When Caeſar firſt entred into Britain, he was called in by the faction of Mandubratius: And Tacitus acknowledges, that the Factions, and Diviſions which were amongſt the Britains, gave advantage to the Roman Victories. Afterwards Vortigerne, that had gotten the Britiſh Kingdom by a faction, called in the Saxons, who taking advantage of thoſe Diviſions amongſt the Britains, made themſelves Maſters of all. So likewiſe p. 37when the Normans conquered England, they were called in by Factions that were here, eſpecially the faction of Earl Goodwin, and his ſon Toſtane. But I need not mention the miſeries of England in the factious times of the Barons-wars: nor in the woful Diviſions between the two houſes of York, and Lancaſter. Our eyes have ſeen the ſad effects of our late Diviſions, and our hearts ake to think of the miſeries that are coming upon us by reaſon of the continuance, and increaſe of Diviſions amongſt us.

Queſt. Queſt. But why are Diviſions ſo deſtructive to Kingdoms, States, Cities, and Families?

Anſw. Firſt, Anſw. 1 Becauſe inteſtine diviſions deſtroy all thoſe things that are as walls, and Bulwarks to preſerve a Nation from Ruine; As,

1. Diviſions deſtroy the peace of a Kingdom. Now there is nothing that preſerves a Kingdom more then peace: The Hebrews comprehend all bleſſings under the name of Peace; Heaven it ſelf is Tranquillitas pacis. Take away peace, and you deſtroy a Kingdom. Indeed, no outward Bleſſing is real where peace is wanting.

p. 382. Diviſions take away the Unity of a Kingdom. Now Unity is the great preſerver of Church and State; yea, of every thing: what preſerves the Fabrick of Heaven from falling in peeces, but the Union, and Conjunction of the parts of it. The Church of Chriſt at firſt, Calente adhuc ſanguine Chriſti, as Jerom ſpeaks, whilſt the blood of Chriſt was yet warm, was at unity in it ſelf, and flouriſhed exceedingly. Acts 2.46, 47. The Church was then like a pure Virgin, attended with all the graces of Gods Spirit, as with ſo many handmaids; But when it fell into Diviſions, it loſt its Virginity, and all her handmaids forſook her. Unity is the glew and ſoder that cements a Kingdom, or Church together: and therefore Paul calls love the bond of perfection, Col. 3.16.

Secondly, 2As Diviſions take away all thoſe things that are the buttereſſes to uphold a nation, ſo they open a door to all kind of miſery: they are like Pandora's box, which being once opened, out-flew all kind of Sickneſſes, and Diſeaſes; As,

1. Where are inteſtine Diviſions, there dwells Strife, and Envy, and where p. 39theſe are, there is Confuſion, & every evil work, Jam. 3.16.

2. They open a door to let in a forraign enemy.

3. They ſo weaken a Kingdom that they make it unable to reſiſt a forraign enemy. Unita vis fortior, ſtrength conjoined is much ſtronger; but divided, is much weakened.

4. Diviſions ſet a Kingdom againſt it ſelf, and then it cannot ſtand, Mat. 12.15. they bring in Civil wars, which of all others are moſt uncivil: For,

1. There are no wars ſo unnatural as Civil wars: The Father fights againſt the Child: the Child againſt his Father. Friend againſt friend, &c.

2. There is no war ſo cruel, as Civil War. The Hagarens, and Ammonites, and Moabites, and Edomites, were the greateſt enemies that Iſrael had, becauſe they were nearly related to them. Odia proximorum ſunt acertima. the hatred of brethren is moſt bitter when they fall out. So Jud. 20.28.

3. Theſe wars are moſt treacherous: for there will alwayes p. 40be falſe brethren, that will labor to betray their brethren into the hands of their enemis. Complain therefore as Jer. 9.2, 3, 4, 5.

4. Theſe of all wars are moſt uncomfortable, therefore when Iſrael had overcome Benjamin, inſtead of rejoycing, they all fell a weeping, Judg. 21.2.

Queſt. Queſt. What are the miſchiefes which proceede from Church Diviſions?

Anſw. Anſw. 1 Firſt, Hereby Gods name is exceedingly diſhonoured, and the true Religion ill ſpoken of. Julian railed againſt Religion in his days, becauſe [as he ſaid] Chriſtians lived together as ſo many dogs and bears, rending, and tearing one another: who then (ſaith he) would be ſo ſimple as to become a Chriſtian.

Secondly, 2Its a mighty hinderance to all Reformation; as the building of Babel was hindred by the confuſion of Tongues: ſo is the building of Zion alſo. For every one ſtrives to promote his own private way of Reformation, and to hinder all others. Fpiphanius tells a ſad ſtory of Meletius, and Peter, both Biſhops, both Confeſſors of the Chriſtian Faith: both of them condemned p. 41to the mettle mines for their Profeſſion, who upon a ſmal difference, fell into ſo great a Schiſm, that they drew a partition between each other, and would not hold Communion together in the ſame worſhip of Chriſt, for which notwithſtanding, they joyntly ſuffered; which diſſention of theirs cauſed ſuch a Schiſm in the Church, as did it greater hurt then any open perſecution.

Thirdly, 3Hereby our common enemie is much encouraged, whoſe hopes of prevailing is built upon our Diviſions.

4.ly, 4Hereby the hearts of Gods people are mightily diſtracted: many are hindred from Converſion, and even the godly themſelves have loſt much of the power of godlineſs in their lives: and it cannot be otherwiſe whilſt one Miniſter preacheth one thing as the truth, and another preacheth the quite contrary with as much confidence as the former, and many are hindred from Coverſion: For who will venture into a ſhip that is toſſed with contrary waves, and ready to ſink? and the godly themſelves are much hindred in the ſtudy, and practiſe of faith and Repentance, their time being taken up with unneceſſary p. 42Diſputations, ſo that they have little leaſure to repent, and proſecute the power of godlineſs.

Fifthly, 5By our Diviſions godly Miniſters are mightily diſcouraged, ſo that many grow weary of their ſtandings in the Church, and are ready to leave their places, and retire to a private life.

Sixthly, 6Hereby a door is opened to all kind of Atheiſm: Do not ſome ſay, we know not of what kind of Religion to be, and therefore we will be of none.

Seventhly, 7Theſe Diviſions open a wide door to the utter ruine of our Nation. For they bring in deadly hatred, that breaketh all the bonds, even of nature it ſelf; as Chriſt foretels, John 16.2. They ſhall kill you, and therein think they do God good ſervice.

Queſt. Queſt. How many ſorts of diſcontented perſons are there amongſt us which nouriſh theſe Diviſions?

An. Anſw. Firſt, ſuch as are diſcontented out of Pride, and Covetouſneſs,, becauſe they cannot get thoſe places of profit, and honor that they expect; or becauſe they have not the credit with the people that others have; hence they diſlike p. 43the publick proceedings, and make parties and factions. Theſe, Whatſoever their pretences are, ſerve not our Lord Jeſus Chriſt, but their own belly: and by good words, and fair ſpeeches, deceive the hearts of the ſimple, Romans 16.18.

Secondly, 2Such as are diſcontented out of a blind zeal, and becauſe they think that if matters of Religion were once ſetled, their erroneous ways would be diſcountenanced, therefore they labor to put, and keep all things in a confuſion, that thereby their party may encreaſe. For as Toads, and Serpents breed, and grows in dark, and dirty cellars; ſo do Sects, Errors, and Hereſies grow in times of diſtraction, and diviſion. Theſe deſire to fiſh in troubled water, becauſe then they can catch moſt fiſh: Theſe are like unto Sanballat, and Tobiah, who foreſeeing that if the Temple were built, their way of worſhip upon Mount Gereſin would be contemned, therefore they did all they could to diſgrace, and diſcourage that buſineſs; ſo do theſe all ſettlement.

Thirdly, 3Such as being diſcontented perſons, diſturb our peace by way of revenge.

p. 44Queſt. Queſt. What may move us to endeavour after unity?

Anſw. Anſw. 1 Firſt, Conſider how pathetically, and emphatically God by the Apoſtle Paul perſwades us to it. As 1 Cor. 1.10. Now I beſeech you brethren by the name of our Lord Jeſus Chriſt, that you all ſpeak the ſame thing, and that there be no diviſions amongſt you, but that you be perfectly joined together in the ſame mind, and the ſame udgements: and Again, Phil. 2.1, 2. If there be therefore any conſolation in Chriſt, if any comfort of love, if any fellowſhip of the Spirit, if any bowels, and mercies, fulfill you my joy, that you be like minded, having the ſa…e love, being of one accord, of one mind, &c.

Secondly, 2Conſider thoſe excellent Arguments laid down, Eph. 4.3, 4, 5, 6. of which before.

3. Conſider what an horrible ſin it is to divide one from another, and to live in hatred, and variance one with another. Its a work of the fleſh, Gal. 5.19, 20, 21. It excludes from the Kingdom of Heaven. So Rev, 22.15. Such are dogs that intertear one another. It makes unfit to partake of the Sacrament, Mat. 5.23. It makes God to abhor our faſting p. 45days. Iſa. 58.4. yea it turns our prayers into curſes: For we pray to be forgiven as we forgive, therefore if we live in hatred, and variance, we pray not to be forgiven. Pejus eſt ſcindere eccleſiam, quam ſacrificare Idolo, ſaith Cyprian; Schiſme in the Church is a greater ſin then idolatry. Auſtin ſaith, Its a greater ſinne then Hereſie: As God himſelf declared (ſaith he) when he puniſhed Schiſmatical Corah, and his company, with a greater puniſhment then ever he puniſhed Idolaters or Hereticks.

Fourthly, 4conſider the woful miſeries and miſchiefs that are brought into our Church and State by reaſon of our Diviſions. If all the Jeſuites in the Chriſtian world, If all the devils in hel ſhould joyne together to conſpire our ruine, they could not finde out a more ready way then this which they have practiſed of late years, to keep up, and encreaſe our diviſion: the woful effects whereof are ſo obvious that I need not mention them.

Fifthly, 5conſider the great happineſſe that would accrue to Church and State, if our breaches were healed. If all the Saints on earth, and Angels in heaven ſhould ſtudy to finde out a p. 46way to ſave England from ruine, they could not finde out a readier way then by uniting us together. England is an Iſland divided from all the world; and if it were not divided within it ſelfe, it need not feare all the world.

Sixthly, 6the very Heathens were careful to maintaine unity and peace in times of publick danger. Plutarch tells us that Ariſtides, and Themiſtocles from their very child-hoods were oft ſquabling, and could never agree together: But when a common enemy came againſt them, Ariſtides went to Themiſtocles, and ſaid to him: Saſapiamus, omiſſa tandem, &c. If we be wiſe, let us now leave off our former contentions, and apply our ſelves unanimouſly to promote the publick good.

Seventhly, 7conſider that the very Devils in Hell agree to promote their own Kingdom: and if Satan were divided againſt Satan, his Kingdom could not ſtand.

Queſt. Queſt. What other means may we uſe for procuring Unity, and Peace?

Anſw. Anſw. Firſt, Let us all labor to make our peace with God, and God will make p. 47us at peace one with another. Tranquillus Deus tranquillat omnia. If God be at peace with us, he will make the very ſtones in the ſtreet to be at peace with us. If our wayes pleaſe the Lord, he will make our very enemies to be at peace with us, Prov. 16.7. But when by ſin we provoke God, he hath threatned to daſh us one againſt another, Jer. 13.13.

Secondly, 2Take heed of that Socinian opinion mentioned before, of an unbounded toleration of all Religions, which will certainly bring confuſion; and at the ſame door that all Religions come in, the true Religion will go out.

Thirdly, be cloathed with humility, 3and that

1. With humility of judgement to think that others may know the truth as well as our ſelves, to have a low eſteeme of our own underſtanding. For he that thinks he knowes any thing, knoweth nothing as he ought to know, 1 Cor. 8.2. and if any man teach otherwiſe, &c. he is proud, knowing nothing, &c. 1 Tim. 6.3, 9. Let us not therefore be wiſe in our own eyes, nor lean to our own underſtanding, Prov. 3.5.

2. With humility of heart. An humble p. 48heart is a quiet peaceable heart, and it will not diſtract, or deſtroy the peace of a Nation by unneceſſary diſputations.

Fourthly, 4labour for contempt of the world, and all worldly things. Diviſions oft ariſe out of baſe covetouſneſs: the love of the world divided Demas from Paul.

Fifthly, 5pray for the ſpirit of meekneſſe, patience, long-ſuffering, and for mortified affections. For an angry mans stirreth up ſtrife, &c. Prov. 29.22. Hence, Mark 9.50. Have ſalt in your ſelves, (i. e. the ſalt of mortification) and have peace one with another.

Sixthly, 6let all thy private aimes be ſwallowed up in the publick good. Let the cauſe of Chriſt and his Church be dearer to thee then thy own life, and this frame of ſpirit will exceedingly incline thee to all lawful ways of peace and unity.

Seventhly, 7Nip diviſions in the bud, and quench the fire of contention at the beginning.

Eighthly, 8yeeld one to another for peace ſake. As Abraham, who yeelded his right up to Lot for peace-ſake, Gen. 13.9.

p. 49Ninthly, 9take heed of groundleſs ſuſpitions, and jealouſies one of another. This is a great cauſe of many diſtempers amongſt us.

Tenthly, to heal our Diviſions, 10we muſt make conſcience to ſilence all our private opinions, and differences, Rom. 14.22. Haſt thou faith, have it to thy ſelf before God: Diſturb not the Church with thy private faith. Indeed if it be abſolutely neceſſary to ſalvation, its charity to acquaint the Church of God with it: but if we can be ſaved without it, this is not a fit time to broach any new opinions.

Queſt. Queſt. Whether may Magiſtrates tyrannize over mens conſciences?

Anſw. By no means: Anſw. Yet its the duty of Magiſtrates to reſtraine men from infecting their ſubjects with ſouldeſtroying errours. Magiſtrates are bound to keep ſuch from ſpreading their infections to the undoing of the ſouls of their ſubjects: as appears, 2 Chron. 15.13. and 34.32. Ezra. 10.8. Deut. 13.5, 6. 2 Kings 23.1. they are Gods Miniſters for this end, Rom. 13.4. 1 Pet. 2.19. they are not onelyonly keepers, but vindices utriuſque tabulae, puniſhers of thoſe that tranſgreſs either of the p. 50Tables. Indeed Magiſtrates are wiſely to diſtinguiſh between perſons, and perſons, and between errours and errours. Some perſons are pious, and peaceable; others turbulent, and furious. Some errors are ſuch as ſubvert the Faith, and deſtroy the power of godlineſſe: Others are of a leſſer nature which may conſiſt with godlineſſe, and with an unity in the Faith, and if it be lawful for them to ſhut up a man that hath the plague on his body that he may not infect others: ſurely they may reſtrain a man that hath the plague of Hereſie upon his ſoul, that he may not deſtroy the ſouls of thouſands: For ſuch Hereſies do eat as a Canker.

Mr. Calam. Parl. Ser. Decem. 25. 1644

Queſt. Queſt. How may Schiſme be diſtinguiſhed?

A. Anſw. Cameron makes a twofold Schiſm.

Firſt, 1negative, which conſiſts in a perſonal forbearing of any thing which will undoubtedly pollute us: and this is a good ſeparation.

Secondly, 2Poſitive, when there is not only a denying of communion with others: but a ſudden conſociating of themſelves into diſtinct bodies, into little Independent Congregations by p. 51themſelves for the worſhip, and ſervice of God, and this will not, ſo eaſily as ſome imagine, be juſtified to hold conſiſtency with the peace, and order which is ſo deſirable in the Churches of Chriſt.

Queſt. Queſt. What concluſions may be laid down about ſeparation?

Anſw. Firſt, Anſw. 1 that there muſt no ſeparation be made from Fellowſhip with the Catholick Church: for this would rend the very body of Chriſt himſelfe: He calls the Church his body, the fulneſſe of him that filleth all in all, Eph. 1.23. It would diſ-joynt that ſweete harmony, which is the beauty, and ſtrength of that body, Epheſ. 4.16. In this our pilgrimage we muſt ſtill be coming to this Church, but never ſeparating from it, becauſe in coming hither we come to Jeſus the authour of the New Covenant, Hebr. 12.22, 23, 24.

Secondly, 2we may not make a ſeparation from a particular Church, becauſe there are ſome defects found in it: For if defects binde us to ſeparation, to what particular Church ſhall we aſſociate our ſelves, wherein ſome defects will not be found? Only the p. 52Church triumphant is abſolutely perfect: weeds will be ſpringing up in all Gods gardens here upon earth.

Queſt. Queſt. But what if ſome wicked perſons continue in Church ſociety, doth not that give occaſion of ſeparation to others?

A. Anſw. Tollerating of ſome wicked perſons in a Church is not a ſufficient ground for others preſently to ſeparate from it. For,

1. That tollerating may be only an errour, and infirmity in the Church, wherein we are to bear with it, and not thereupon to ſeparate from it. So Ames in his caſes of conſcience. l. 4. c. 24. Sect. 15.

2. Patience is to be uſed to a particular brother when he is overtaken with a fault, Gal. 6.1. much more muſt we expreſs it to a Church.

3. The ſudden ſeparating of the godly is not a likely way to cure a ſick Church; but rather puts it into a more deſperate condition.

Queſt. Queſt. Doth not fellowſhip with wicked men in the Ordinances make them ineffectual?

Anſw. Anſw. Their wickedneſſe makes them ineffectual to themſelves; yet p. 53not to ſuch others whom the Lord inviteth, and for whom he hath prepared theſe Goſpel dainties. Will a loving Father deny his children bread, becauſe ſome dogges are crept under the Table? Hence, 1 Corinth. 11.28. Let a man examine himſelfe: He ſaith not, Let him examine all others that come.

Object. But, 1 Cor. 5.6. Object. the Apoſtle ſaith, that a little leaven leaveneth the whole lump?

Anſw. Anſw. Profane perſons leaven a Church Phyſically, not by their preſence ſimply becauſe they are there; For then the preſence of an hypoctite being in Church fellowſhip, would leaven all, if bare preſence did it; but morally by his impurity, he being ſuffered without cenſure for ſo great an offence, doth embolden and harden others in ſin, whereby the whole Congregation might in time be ſoured with ſuch leaven: The preſence of an uncleane perſon cannot hurt you, further then you make his uncleanneſs yours, by not doing your duty againſt it.

Obj. But the Apoſtle ſaith, 1 Cor. 10.17. Object. You being many are one bread?

p. 54Anſw. Anſw. If an unworthy perſon coming to Gods Ordinances, and enjoying communion with the Saints therein, doth obtain this advantage, ſo as by profeſſion to ſeeme one bread, and one body with them, yet this doth not imply that the Saints are therefore made one with him in his wickedneſſe. If an unclean perſon challenge more then is due to him, this doth not deveſt the Saints of what is their due, and their priviledge, nor muſt it hinder them from performing that ſervice that they owe to Chriſt being called to it; they muſt remember Chriſt and his death, though others forget him, and their duty towards him.

Obj. Object. But I cannot do thoſe duties expreſſed, Matth. 18.15, &c. remaining in communion with ſuch a particular Church; may I not then ſeparate?

Anſw. Anſw. 1 Firſt, in this caſe a man had need be clearly ſatisfied, that ſuch duties of admoniſhing, &c. there mentioned, be his duty, pro hic, & nunc, in ſuch, and ſuch circumſtances: Affirmative precepts, though they do binde ſemper, yet not ad emper; they do not binde me to act in every juncture of things.

p. 55Secondly, 2a man likewiſe before he ſeparate from a Church, becauſe he cannot do his duty therein, he had need be ſure that his not being in a capacity to do his duty to the full, be a ſufficient ground of ſeparation; the order, Mat. 18. is to caſt off an Offender if he heare not the Church, not to caſt off the Church if ſhe cenſure not him.

Queſt. Queſt. But may we not deſire communion with the pureſt Churches?

Anſw. You may: Anſw. yet withal obſerve how it may be obtained with the peace, order, and edification of the Churches: Its poſſible to remove to another Church, without ſeparation from your owne: only let ſuch as think of ſeparating remember theſe two things.

Firſt, 1try to promote purity in your own Church, and to ſeparate all impurity from it, before you ſeparate, or gather Churches out of Churches. Endeavour to ſeparate the droſs from amongſt you, before you ſeparate your ſelves from the true gold.

Secondly, 2if at laſt you will needs ſeparate, do not uncharitably condemne the true Church that you leave: when p. 56Saints do ſeparate, let it be,

1. A prudent ſeparation, from evil, not from good: from the vile, not from the precious, Rom. 12.9. Abhor that which is evil, and cleave to that which is good.

2. A pious ſeparation, from evil unto good: not from one evil to another; not from Tyranny to Anarchy, not from prelatical uſurpation to popular licentiouſneſs.

3. A peaceable ſeparation. Separate from the unclean without a Schiſme, not raſhly condemning all that come not up to your height: not as one affecting a proud ſingularity: but as one neceſſitated to withdraw out of pure tenderneſſe of conſcience, and as one who labours to pleaſe his neighbour for good to edification, Rom. 15.1, 2.

4. A loving ſeparation: though thou canſt not concurre in ſome opinions and practices wherein the Scripture allows a latitude, yet continue united in affection, though in divers Churches, ſtill ſtriving together for the Faith of the Gospel, Phil. 1.27.

Dr. Hills good ſeparation.

Queſt. Queſt. What is Schiſm?

Anſw. Anſw. The word imports a rent, p. 57or diviſion of things that were, or ſhould be undivided: and as its taken in the matters of Religion, it ſignifies a rupture in the communion, or from the communion of the Church: upon unneceſſary, and unwarrantable cauſes, and grounds. Society and communion are of great importance, and the evil of Schiſm is anſwerable to the good of communion; and if Schiſme be made upon a cauſe not warranted by the word of God; its a ſinne of an high nature; the formality of Schiſm conſiſts in the rupture, or departing, though the coalition, or joyning in new bodies, which was called, ſetting up Altar againſt Altar, may make it more pernicious. So that Schiſme ſimply, and nakedly, is a breaking off from the communion of the Church upon ſuch grounds as are not warranted by Gods Word, as namely, when the ſame Faith and doctrine in the ſubſtantials is held: yet through paſſions, or private ends, and fancies, there is offence taken at leſſer matters of fact, or order, and ſo a divorce is made for ſuch faults in the yoke-fellow as are far ſhort of adultery: As if the members of any of thoſe ſeven Aſian Churches ſhould p. 58have ſeparated becauſe of ſome droſſe in thoſe golden Candleſticks; the Donatiſts who ſeparated upon that principle, that there was no true Church where good and bad are mixed, and that the chaffe in the floor made the wheat unclean, was an open Schiſme: both in breaking off from the Churches of Chriſt, and in aſſuming liberty to erect new Churches, which they affirmed to be the only true Churches of Chriſt.

Mr. Ri. Vines Parl. Serm.

Queſt. Queſt. May we not ſeparate from a viſible Church for the corruptions in it, though they be not in fundamentals?

Anſw. Anſw. No, we read not of any of the Prophets in the Old Teſtament that left the Church; but in moſt corrupt times continued in it, reproving, and threatning, praying, and mourning for them, but not ſeparating from them. St. Auſtine obſerves, that Ezek. 9.4. they were marked that mourned for the ſins of the times, not that ſeparated themſelves from the Church. In the New Teſtament neither Chriſt, nor his Apoſtles forſook the Church, but continued in it, though marvellous corrupt, teaching, reproving, and mourning for it. p. 59The ſix Aſian Churches are blamed for their corruptions, but none bid to ſeparate for them. To this purpoſe is that, Heb. 10.24, 25, 38, 39.

Queſt. Queſt. What reaſons may be rendred for this?

Anſw. Firſt, Anſw. 1 None ought to ſeparate from a true Church of Chriſt. Now ſuch is an aſſembly profeſſing the true faith, notwithſtanding other corruptions.

Secondly, Separation, 2and Excommunication from a true Church is the moſt heavy, and greateſt cenſure of the Church, which as no man ſhould incur by his evil behaviour: ſo no man ought to inflict upon himſelf for the corruptions of others, who happily deſerve to be ſeparated themſelves. St. Auſtin told Petilian, that he did not well to leave Chriſts heap of corn, becauſe ſome chaff was ſtill in it, till the great winnowing day: and that he ſhewed himſelf to be lighter chaff, driven out by the wind of tentation, that flew out before the coming of Chriſt, the Winnower: Its folly to leave the Jewels, and Gold in the Gold-finers ſhop, becauſe of the iron tonges, and black coals. Noah left not the Ark, becauſe of the unclean beaſts that were in it.

p. 60Mr. Stock on Mal.

Queſt. Queſt. How may we prevent ſeduction by Schiſmaticks?

Anſw. Anſw. 1 Firſt, Labor for Wiſdom to diſcern between main Truths in Doctrine, and inferior in Diſcipline. Jeruſalem was the holy City before Nehemiah built the walls of it.

Secondly, 2Labor to reform thine own heart firſt, and then thy Family, and if it be in thy power, go further to the houſe of God: but if it be not in thy Power, betake thy ſelf to prayers, and tears.

Thirdly, 3Be low in thine own eyes, ſuſpect thy own Judgement, condemn not, much leſs contemn thoſe that are not every way as thy ſelf.

Fourthly, 4Manifeſt thy ſelf to be a ſound Chriſtian by the badge of Chriſt, which is love: By this ſhall all men know that you are my Diſciples, if you love one another. Study to be quiet, (ſaith the Apoſtle) and follow things that concern peace. Love will make the beſt, even of bad things, and give a charitable conſtruction of things doubtfull, and pity, and pray for ſuch as err, eſpecially if they do it out of Ignorance.

Dr. Thomas Tailor on the Tentations.

p. 61Queſt. Queſt. How doth the common enemy inſtill poiſon into the people to make, and foment our Diviſions?

Anſw. Firſt, By crying up a boundleſs, Anſw. 1 and univerſal liberty for every man to teach, publiſh, and inſinuate into others whatſoever Doctrines he pleaſeth, though they tend never ſo much to the deſtruction of Peace, Truth and Godlineſs.

Secondly, 2By crying down the coercive Power of the Magiſtrate in matters of Religion, that ſo there may be no hedge to keep the wolves out.

Thirdly, 3By bringing into contempt the able, and faithfull Miniſters of the Goſpel, as Anti-Chriſtian hirelings, and Seducers, that ſo, whatſoever Arguments they ſhall produce in defence of the Truth, may be wholly ſlighted by the prejudice againſt their perſons.

Fourthly, By decrying Learning, 4and the Univerſities, as things rather dangerous then ſubſervient to Religion, that ſo there may be no ſmith in Iſrael, leſt the Hebrews make them ſwords, and ſpears, 1 Sam. 13.19.

Fifthly, 5By crying down the maintenance of the Miniſtry, that when that p. 62is taken away, no man may breed his child to a hungry, lean, ſtarved Profeſsion, and ſo Emiſſaries (who have an inviſible maintenance from abroad) may the more freely ſpread their ſnares.

Sixthly, 6By putting Doctrines, which in their own proper colors, would be deſpiſed, into a diſguiſe, and giving them another name that they may not be known to be the thing which they are, that in the dark, and under a vail, Leah may go for Rachel, and in a mantle, the Devil may be taken for Samuel.

Queſt. Queſt. How may theſe be prevented?

Anſw. Anſw. Magiſtrates muſt be convinced that it is their duty to look after the intereſt of the Church of Chriſt, and to ſee that it be preſerved from pernicious, and deſtructive evils: as will appear if they remember

Firſt, 1That the Lord hath expreſly commanded that Idolators, and Enticers to Idolatry, Blaſphemers, preſumptuous, and prophane Deſpiſers of Gods Laws, ſhould be puniſhed, Exod. 22.30. Lev. 24.16. Num. 15.30, 31. Deut. 13.5, &c. 16. which puniſhments could not be inflicted by any but by the Magiſtrate, and therefore they ought to have a care to preſerve the Church from deſtructive evils.

p. 63Secondly, 2That Princes are commanded to kiſs the Son, which notes their love, duty, and care of him, and his intereſts, and not to ſuffer any to diſhonour him, or prophane his Worſhip, Pſalm 2.12. and for this reaſon the Law was put into the hand of the King, Deut. 17.18. not barely in order to his private Converſation, (for ſo it concerns all) but as a Keeper and Maintainer of it, that he might cauſe others to keep it too.

Thirdly, That accordingly, 3godly Magiſtrates in Scripture have conſtantly bin zealous to keep the Church of God from all ſubverſive and dangerous corruptions, and to command that all things ſhould be done in the Church according to the direction of God in his Word, Joſh. 3.6. Joſhuah commanded the Prieſts to take up the Ark, and to bear it before the people, 2 Sam. 6.2. David took ſpecial order for bringing home the Ark. And 1 Chron. in diverſe chapters we read of his ſingular care in ſetting in order the worſhip of God. Aſa purged the Church from ſtrange Gods, high places, Images, &c. and commanded the people to ſeek the Lord, and to do the Law, whereby the Kingdom p. 64was quiet, not ſet in an uproar, 2 Chron. 14.2, 5. And afterwards upon the perſwaſion of the Prophet, he took courage to do the like, and put down his mother from being Queen for her Idolatry, &c. 2 Chron. 11.8, 16. and preſently it follows, There was no more war, verſe 19. The like Jehoſaphat did, and found the ſame bleſsings, 2 Chron. 17.6, &c. 10. Hezekiah began his good reign with reforming the Church, and reſtoring Gods Worſhip, 2 Chron. 29.3. to 11. and ſo continued to do, chap. 3.1, 2, 3, 12, 22. & 31.1. & 11.21. So did Manaſſe after his Repentance, 2 Chro. 33.15, 16. See how highly Joſiah is commended, 2 King. 23.25. and that for his care to purge the Church of God, 2 Chro. 34.35. The like care we find in holy Nehemiah, chap. 13.9, 24.22. and in Zerubbabel to build the Temple, Zach. 4.7, 10. And when Idolatry crept into Micha's houſe, and the Tribe of Dan, its imputed to this, At that time there was no King in Iſrael, Judg. 17.5, 6. & 18.1.

Object. Object. But theſe are the Old Testament examples, and theſe Kings happily were Types of Chriſt herein, but now Gods people are a willing people, and therefore p. 65not under any coertion?

Anſw. Firſt, Whatſoever is written, Anſw. 1 is written for our learning: the examples of good Princes under the Old Teſtament are recorded for the inſtruction, and encouragement of Magiſtrates now: or elſe we might reject all the holy examples of good works done under the Old Teſtament.

Secondly, 2Though Chriſts people be a willing people, yet ſo far as they are Fleſh, they are weak as well as willing, Mat. 26.41. and being ſubject to ſin, they muſt be under Government too. For whereſoever there is a body of men, who through ſinfull weakneſs are ſubject to miſcarriages; there is a neceſſity of Government to prevent, and heal them.

Thirdly, 3Where there are the ſame Reaſons of a practiſe, the ſame practiſe ought to continue, except it be repealed: But the ſame Reaſons remain ſtill: the Truth, and Worſhip of God ought to be as dear to Magiſtrates now, as it was then. Leaven and Corruption creep into the Church as well now as then: God is as much diſhonoured, the ſouls of men as much endangered, & Satan as buſie an adverſary now as then, therefore p. 66the ſame remedies ſhould be uſed now as then.

Fourthly, 4There are Hipocrites, and Hereticks in the Church, as well as a willing people, againſt whom we find ſeverity uſed by Chriſt himſelf, and his Apoſtles. Chriſt ſcourged the buyers, and Sellers out of the Temple, Joh. 2.15. Peter pronounced a doleful ſentence upon Ananias, and Saphira, Act. 5.4, 5, 9. which acts, though extraordinary, yet they teach us, that an Evangelical eſtate hath need as well of a Rod, as of a Spirit of meekneſs, 1 Cor. 4.21.

Fifthly, 5Its propheſied of the times of the Goſpel, that Kings ſhall be nurſing fathers to the Church. Iſa. 49.23. and Paul tells us, that they are for a terror to evil doers, Rom. 13.3, 4. which words reſpect good and evil in the firſt table as well as in the ſecond. We are taught to pray for Kings, and for all that are in Authority, that we may under them lead quiet, and peaceable lives in all godlineſs, and honeſty. Now that which is the end of our prayer, is likewiſe the end of their Authority; and if it be their duty to provide for quiet, peace, and honeſty, it is to provide for godlineſs too, 1 Tim. 2, 1, 2. Conſtantine, Theodoſius, Valentinian, p. 67Juſtinian, &c. are highly commended for making Edicts, calling Councils, prohibiting, and puniſhing Hereſies, as appears in all Authors.

Sixthly, 6Whatſoever things are in themſelves dangerous, and deſtructive to the proſperity of States, and Nations, come under the proper cognizance of the Civil Magiſtrate to prevent: But Hereſies, Blaſphemies, Idolatries, and Impieties againſt God, do as much endanger a State, as ſins againſt the ſecond Table. And that,

1. Becauſe God is as much provoked by the one as by the other: yea, the great ſin alledged for the captivity of Juda was, their deſpiſing Gods Meſſengers, 2 Chron. 36.16.

2. Secondly, Becauſe ſuch ſins do more divide, and untie the bonds of love which Chriſtian Truth doth preſerve, then other civil differences, and ſo looſen the hearts of men more from one another.

Seventhly, 7Our Learned Writers have maintained this Doctrine againſt the Popiſh Doctors, who to maintain Papal Supremacy, and to keep all Eccleſiaſtical power within themſelves, have excluded the civil Magiſtrate from it, p. 68whereby we may know what hands they be which ſow ſuch Doctrines amongſt us, that ſo they may inſtill corrupt Doctrines into as many as they find to be fit tinder to catch that fire.

Object. Object. Is not this to abridge, and anul that liberty which ſhould be indulged to the Conſciences of men?

Anſw. Anſw. 1 Firſt, God forbid that any ſhould aſſume Dominion over the conſciences of men. We are not, (ſaith Paul) Lords over your faith, but helpers of your joy, 2 Cor. 1.24. It would be an high, and withal a vain attempt.

1. An high attempt: for no man can give Law further then he can reward, and puniſh, accuſe, and convince: But no man can either ſearch, or reward, or puniſh the conſcience: therefore none can give Law to it.

2. A vain Attempt: For none but a divine eye can ſee the conſcience, & therefore none but a Divine Law can bind it. For Writings, & words, if they be blaſphemous, and ſubverſive to Church, or State, and highly derogatory to the honour of Chriſt, Civil reſtraint can reach them, but thoughts it cannot reach. they are unſearchable to a humane eye, and therefore unreducible to a humane p. 69power. Again, God forbid we ſhould ſtraiten liberty which Chriſt hath purchaſed for us. Let every man ſhand firſt in that liberty wherewith Chriſt hath made him free; and curſed be he that would entangle him in any ſuch yoak of bondage as is contrary to that freedom.

Secondly, 2Where men agree in fundamental Doctrines of Truth, and godlineſs, in the ſubſtantials of Faith, Worſhip, and Obedience, there ſhould be a mutual Love, Tolleration, and forbearance in differences which are not ſubverſive to Faith, and Godlineſs: wherein we differ in ſuch things, we are to wait upon God to reveal the ſame unto us, Phil. 3.15.

Thirdly, 3Chriſt did never purchaſe for any man a liberty to ſubvert, or to endeavour to ſubvert the foundations of Faith, Worſhip, and holy obedience which he hath laid in his Church by blaſphemous, heretical, Idolatrous, or wicked opinions. Gods great Truths, and the Goſpels great Intereſts ought to be dearer to us, then the liberty of any blaſphemous, or impious tongue, or pen.

Fourthly, 4Magiſtrates are wiſely to diſtinguiſh between weak Brethren, and p. 70wicked malicious diſturbers of the Doctrine of ſalvation, and peace of the Church. As Paul doth between the bewitched Galatians, and the Seducers of them, whom he wiſhes that they were even cut off, Gal. 5.12. whom yet he would not have wiſhed ſo ill to, if they had only made uſe of a lawfull liberty in ſowing falſe Doctrines.

Fifthly, 5With the word, ſuch lenity, and moderation is to be uſed, as firſt to reprove, rebuke, exhort them with all longſuffering and Doctrine, 2 Tim. 4.2. To admoniſh them once, and again, and being found unreclaimable, then to reject them, Tit. 3.10.

Sixthly, 6We are to diſtinguiſh between the conſcience of the Seducer, and the ſpreading of his Doctrine: It belongs to the care of the Magiſtrate to endeavour the reclaiming of the Seducer, which if it cannot be effected, the next principal care muſt be to prevent the ſpreading of his infection. Thus the Apoſtle rejected Hereticks, and would have no Communion with them: they uſed effectual means to keep the leaven from the Lump: Shew lenity to the perſons themſelves, but be zealous for the purity, and peace of the Church, p. 71which by diviſions is weakned, diſtracted, and betrayed.

Queſt. Queſt. What are the beſt means to be uſed by Magiſtrates in theſe ſeducing, and ſeduced times?

Anſw. Firſt, Anſw. 1 They ſhould encourage a godly, and learned Miniſter, and the Univerſities, vindicating, and protecting them from reproach, & contempt. When Alexander the great ſent Ambaſſadors to Athens, requiring them to deliver up their Orators into his hands; Demoſthenes ſpeaking to the people about it, tells them a Fable, that the wolves being at war with the ſheep, ſent a meſſage to them, that if they deſired quietneſs, and to have a firm peace concluded, they ſhould deliver up their dogs unto them, which as ſoon as they had done, they were devoured by the wolves. The like cunning uſe our Adverſaries now: that they may make a prey of the people, they by all means ſeek to pull down our Miniſtry, and Schools of learning, that the watchmen being removed, the ſheep may be expoſed to ruine.

Secondly, 2They ſhould take care that all that own the Chriſtian Religion amongſt us be required to attend upon the publick Miniſtry, and that they may p. 72not preſumptuouſly deprive themſelves of the means of grace, and ſalvation, as very many do, who in theſe times of licentiouſneſſe have for divers yeares withdrawn themſelves from Chriſtian Aſſemblies where God is worſhipped, and his name made known.

Thirdly, 3they ſhould endeavour to heale, and cloſe up breaches amongſt brethren, that men agreeing in Faith, Worſhip, and obedience, may no longer be ſtrangers one to another, but joyne hand in hand againſt dangers threatened from a common enemie.

Fourthly, 4they ſhould ſecure and ſet bounds about fundamental doctrines; for which end they ſhould take care, and promote the dutie of Catechiſing.

Fifthly, 5they ſhould provide that Miniſters may be known to be Orthodox in the great and weighty Controverſies between us and the Hereticks of our times, that wo…ves may not privily creep in under ſheeps cloathing.

Sixthly they ſhould hinder the printing, 6and ſpreading of dangerous, and infectious books, either from Ports, or Preſſes: and all other ways of diffuſing p. 73leaven into the people.

Dr. Reynolds Peace of Jeruſalem.

A certain friend having ſent to Mr. Cotton of Boſton in New England ſundry Arguments againſt perſecution for cauſe of conſcience, Mr. Cotton returned him this anſwer.

Queſt. Queſt. Your queſtion (ſaith he) which you put is, whether perſecution for cauſe of conſcience be not againſt the Doctrine of Chriſt, who is King of Kings?

Anſw. Anſw. By perſecution for cauſe of conſcience, I conceive you mean, either for profeſſing ſome point of doctrine, which you believe in conſcience to be truth, or for practiſing ſome work which in conſcience you believe to be a religious duty.

Now in points of Doctrine ſome are fundamental, without a right beliefe whereof a man cannot be ſaved: others are circumſtantial, and leſs principal, wherein men may differ in judgement without endangering their ſalvation. So in points of practice, ſome concern the weightier duties of the Law, ſo as if it be right, fellowſhip with God is held: If corrupt, fellowſhip with him is loſt.

p. 74Again, in points of doctrine, or worſhip leſs principal, they are either held forth in a meek, and peaceable way, or in ſo arrogant and violent a way as tendeth to the diſturbance of civill peace.

Laſtly, when we are perſecuted for conſcience ſake, its either for conſcience rightly informed, or for an erronious and blinde conſcience: Theſe things premiſed, the anſwer is laid down in theſe concluſions.

Firſt, 1its not lawful to perſecute any for conſcience-ſake rightly informed: for then Chriſt himſelf is perſecuted in them. Act. 9.4. Why perſecuteſt thou me?

Secondly, 2for an erroneous, and blind conſcience (even in fundamentals) its not lawful to perſecute any till after once or twice admonition, Tit. 3.10. where the Apoſtle gives the direction, and the reaſon, viz. becauſe in fundamental points of Doctrine and Worſhip; the Word of God is ſo clear that he cannot but be convinced in conſcience of the dangerous error of his way, after one or two admonitions wiſely and faithfully diſpenſed: and then if he perſiſt, its not out of conſcience, but againſt p. 75his conſcience, as ver. 11. He is ſubverted, and ſinneth being condemned of himſelf: If then ſuch a man be puniſhed, he is not perſecuted for his conſcience, but juſtly puniſhed for ſinning againſt his conſcience.

Thirdly, in things of leſſer moment, 2whether in doctrine or worſhip, if they be held forth in a ſpirit of meekneſſe, and love, he is not to be perſecuted, but tollerated till God ſhall pleaſe to manifeſt his truth unto him, Phil. 3.17. Rom. 14.1, 2, 3, 4.

Fourthly, 4but if a man hold forth any error or falſe way with a boiſterous, and proud ſpirit to the diſturbance of civil peace, he may be juſtly puniſhed according to the quality of the diſturbance made by him.

Obj. Object. But Chriſt commands to let the tares, and wheat grow together till the harveſt? Mat. 13.30, &c.

Anſw. Anſw. Tares are not Briars and Thornes, but partly hypocrites, like unto the god…y, as tares are like the wheat: or partly ſuch corrupt doctrine or practiſes as are indeed inſound but yet ſuch as come nere the truth, and ſo neere, as good men may be taken with them, and ſo the perſons in whom they grow p. 76cannot be rooted out, but the good will be rooted up with them, and in ſuch a caſe Chriſt calls for a tolleration, not for a penal proſecution.

Obj. Object. But Chriſt, Mat. 15.14. would have the blinde let alone till they fall into the ditch, therefore he would have their puniſhment deferred till their final deſtruction?

Anſw. Anſw. Chriſt ſpeaks not there to publick Officers, whether in Church or State, but to his private Diſciples, concerning the Phariſees, over whom they had no power: But this makes nothing to the matter in hand.

Obj. Object. But, Luk. 19.54. Chriſt blames his Diſciples who would have fire to come down from heaven to conſume the Samaritans, who refuſed to receive him?

Anſw. Anſw. This directs Miniſters of the Goſpel how to deal (not with obſtinate offenders who ſinne within the Church againſt conſcience, but) either with men without, as the Samaritans were, and many unconverted Chriſtians in Creet, whoſe converſion Titus was to ſeek: or at beſt with ſome Jews and Gentiles within the Church, who, though carnal, yet were not convinced of the errour p. 77of their way; and ſo indeed it became not the ſpirit of the Goſpel to convert aliens to the faith of Chriſt by fire, and brimſtome, nor to deal harſhly in their Miniſtry, or private conference with all contrary minded men, as either had not entred into Church fellowſhip, or if they had, did yet hitherto ſin of ignorance, not againſt conſcience: But neither of theſe do hinder Miniſters from proceeding in a Church-way againſt Church-members, when they become ſcandalous either in life or doctrine; much leſſe do they ſpeak at all to the civil Magiſtrates.

Obj. Object. But the Prophets foretold that carnal weapons ſhould ceaſe in the dayes of the Goſpell: as, Iſa. 2.4. and 11.9. Micha 4.3, 4. and Paul ſaith, our weapons are not carnal, 2 Cor. 10.4. and Chriſt bids his diſciples not to perſecute, but to pray for their perſecutors, becauſe they who are now perſecutors may be converted?

Anſw. Anſw. The Prophets predictions do ſhew, Firſt, with what kind of weapons God would ſubdue the Nations, not by fire, ſword, but by the power of the word and ſpirit. 2. They ſhew what a meek and peaceable temper true Converts would p. 78be of, not Lions, Leopards, &c. not biters one of another: but this forbids not to drive ravenous wolves from the ſheepfold, and to reſtraine them from devouring Chriſts ſheep; and when Paul ſaith, our weapons are not carnal, he …enies not weapons of juſtice to the Civil Magiſtrate, but onelyonly to Church-Officers, and yet he allows them ſuch weapons as are ready to take vengeance on all diſobedience, 2 Cor. 10.6. which refers to the cenſures of the Church againſt ſcandalous Offenders. 3. When Chriſt commands his Diſciples to bleſs them that curſed, and perſecuted them, he gives not a rule to publick Officers, either in Church or State, to ſuffer groſs ſinners, either in life or doctrine, to paſſe unpuniſhed, but teaches private Chriſtians to ſuffer perſecution patiently, and to pray for their perſecutors. 4. Chriſt indeed would have his Diſciples far from perſecuting (for that is a ſinful oppreſſion of men) but this hinders not, but that he would have them execute upon all diſobedience the vengeance required in the word, 2 Cor. 10.6. Rom. 13.4. 5. Though wicked perſons may by Gods grace become Diſciples, yet we may not do evil that good p. 79may come thereof, but it would be evil to tollerate ſeducing Teachers, or ſcandalous Livers. Chriſt blames the Angel of Pergamus for tollerating them that held the Doctrine of Balaam: and the Angel of Thiatira for tollerating the woman Jeſabel to teach and ſeduce, Rev. 2.14.20.

Object. Object. But ſome famous Princes have ſpoken against it, as Steven of Poland, the King of Bohemia, and our King James?

Anſw. Firſt, Anſw. 1 We acknowledge that none ſhould be perſecuted for righteouſneſs-ſake.

Secondly, 2We ſay that none ſhould be puniſhed for his conſcience, though miſ-informed, unleſs his error be fundamental, or ſeditiouſly promoted, and that after due conviction of conſcience that it may appear that he is not puniſhed for his Conſcience, but for ſinning againſt conſcience.

Thirdly, 3None ought to be compelled to believe, or to profeſs the true Religion, till he be convinced in judgement of the truth of it: yet ought he to be reſtrained from blaſpheming the truth, and from ſeducing any into pernicious errors.

p. 80Fourthly, 4Its no ſufficient rule what Princes profeſs, and practiſe, they many times tollerate that out of State-policy, which ought not to be tollerated in point of true Chriſtianity: and ſometimes they do it out of neceſsity, when the offenders are too many, or too mighty for them to puniſh. Thus David tollerated Joab in his murthers, but againſt his will.

Fifthly, 5For thoſe three Princes that are named, who allowed tolleration; we can name more, and greater, who would not tollerate Hereticks, and Schiſmaticks, notwithſtanding their pretence of conſcience. Conſtantine the great, at the requeſt of the council of Nice, baniſhed Arius, with ſome of his followers. He alſo made a ſevere Law againſt the Donatiſts; and the like did Valentinian, Gratian, and Theodoſius, as Saint Auſtin reports in his Epiſt. 166. Only Julian the Apoſtate granted liberty to Hereticks, that by tollerating all weeds to grow, the vitals of Chriſtianity might be choked, and deſtroyed. This alſo was the practiſe, and ſin of Valence, the Arian Emperour.

Object. Object. But many of the ancient Writers, p. 81yea, and the Papiſts themſelves, have condemned perſecution for conſcienceſake.

Anſw. Its true, Anſw. 1 The Church doth not perſecute, but is perſecuted: but to excommunicate an Heretick, is not to perſecute, but its a juſt puniſhment upon a wicked, and damnable perſon, and that not for conſcience, but for perſiſting in an error, againſt conſcience after conviction.

Secondly, Its true, 2the Apoſtles did not propagate the Goſpel by the ſword amongſt Pagans which could not be won by the Word; yet this hinders not; but that if they, or any other ſhould blaſpheme the true God, and his Religion, they ought to be ſeverely puniſhed, and no leſs do they deſerve it who ſeduce from the truth to damnable Hereſie, or Idolatry.

Thirdly, Whereas Tertullian ſaith, 3that another mans Religion cannot hurt any: he means it of private Religion, and Worſhip: But a falſe Religion profeſſed by the members of a Church, or by ſuch as have given their names to Chriſt, being tollerated, will be the ruine, and deſolation of the Church, as appears by Chriſts threats to the Church of Aſia, Rev. 2.

p. 82Fourthly, 4Whereas Jerom ſaith, that Hereſie muſt be cut down by the ſword of the Spirit: This hinders not, but that being ſo cut down, if the Heretick will ſtill perſiſt in his Hereſie to the ſeducing of others, he may be cut off by the civil ſword to prevent the deſtruction of others: Therefore Jeroms note upon thoſe words, [A little leaven leaveneth the whole lump,] is, that a ſpark ſo ſoon as it appears, is to be quenched: that the leaven is to be removed from the reſt of the dough: that rotten pieces of fleſh are to be cut off: and that a ſcabbed beaſt is to be driven from the ſheep-fold, &c.

Fifthly, 5As for the teſtimony of Brentius, we willingly grant that no man hath power to make Laws to bind the conſcience: yet this hinders not but that men may ſee that the Laws of God be obſerved, which do bind the Conſcience.

Sixthly, 6Its well known that St. Auſtin retracted this opinion of tolleration, which he had held in his younger years, but in his riper years he recanted, and refuted it, and ſhews in his ſecond Book of Retractations, and elſe where, that if the Schiſmatical Donatiſts were p. 83puniſhed with death, they were but juſtly puniſhed? For, (ſaith he) They murther ſouls, and themſelves are but afflicted in body; they put men to everlaſting death, and yet complain, when themſelves are put to ſuffer a temporal death.

Seventhly, 7Optatus in his third book juſtifies Macarius, who had put ſome Hereticks to death, ſaying, That he had done no more herein then Moſes, Phineas, and Elias had done before him.

Eightly, 8Bernard in his ſixty ſix Sermon on the Canticles, ſaith, our of doubt its better they ſhould be reſtrained by the ſword of him that beareth it not in vain, then that they ſhould be ſuffered to draw many others into their errors; For he is the Miniſter of God for wrath to every evil doer, Rom. 13.4.

Ninthly. Mr. 9Calvins Judgement is well known, who procured the death of Michael Servetus for his pertinacy in Hereſie, and defended the fact by a book written upon that argument.

Tenthly, 10Beza alſo wrote a book De Haereticis morte plectendis, that Hereticks are to be puniſhed with death. Arelius alſo took the ſame courſe about the death of Valentius Gentilis, and p. 84juſtified the Magiſtrates proceeding againſt him, in an hiſtory written on that Argument.

Object. Object. Its no prejudice to the Common-wealth if liberty of Conſcience be granted to ſuch as truly fear God.

Anſw. Anſw. We readily grant that liberty of conſcience is to be allowed to them that truly fear God, as knowning that they will nor perſiſt in Hereſie, or turbulent Schiſm, when they are convinced of the ſinfulneſs of it. But you ſee it ſufficiently proved that an Heretick after once, or twice admonition, (and ſo after conviction) or any other ſcandalous hainous offender may be excommunicated out of the Church, and ſo examplarily puniſhed by the civil Magiſtrate, as that others may be preſerved from their dangerous, and damnable infection.

Thus you ſee Mr. Cottons judgement about Tolleration.

Queſt. Queſt. What other remedies may we uſe againſt infection by Seducers?

Anſw. Anſw. 1. Get fundamental truths into your heart, and affect, and love them. For want hereof the Eastern Churches were given into the hands of Mahumetans; and Anti-Chriſt prevailed over many p. 85in theſe weſtern Churches, becauſe they loved not the truth, 2 Theſ. 2.10. None are ſeduced but ſuch as are cold in love. Secondly, Labor to practiſe what we know, and then God will give us a fuller meaſure of knowledge, whereby we ſhall learn to find out, and know Seducers. John 7.17. If any man will do his will, he …all know.

Thirdly, Pray to God for Wiſdom, 3to judg & diſcern of Schiſms, and Hereſies, and Seducers. God hath promiſed whatſoever is neceſſary for our ſtrengthning, and bringing to heaven, therefore he will not denie us ſo neceſſary an aid as this is.

Fourthly, 4See that thou preſerve in thee a holy fear, and reverence of God. Pſalm 25.12. What man is he that feareth the Lord, him ſhall he teach in the way he ſhall chuſe.

Dr. Sibs on Phil.

Queſt. How do Seducers bring in, Queſt. and diſperſe their errors?

Anſw. By creeping into houſes, Anſw. and ſecretly depraving, and corrupting that Doctrine, which is publickly taught, and acknowledged to be the truth of God. 2 Tim. 3.6. They creep into houſes, and imitating Satans ſubtilty, they ſet p. 86upon women who can leaſt reſiſt, and lead them captive, who yet are cunning enough to ſeduce their husbands: and thus not one, but many houſes are ſubverted. Tit. 1.11. Such were the Phariſees, Mat. 23.14. So 2 Pet. 2.2. They privily bring in damnable Doctrines.

Queſt. Queſt. Why doth Chriſt ſuffer ſuch Deceivers in his Church?

Anſw. Anſw. 1 Firſt, To trie the faith of his, and their love to the truth, whether they will abide with him in tentation.

Secondly, 2To rouſe us out of ſecurity, that the more ſnares are laid for us, we might be the more circumſpect, &c. For Error is of a very ſpreading, and infectious nature: hence its compared to Leaven, Mat. 16.22. To a Gangrene, 2 Tim. 2.17. So alſo is error in manners, Gal. 2.13. If Peter diſſembles, a number will fall with him, and Barnabas alſo will be drawn into the diſſimulation.

Queſt. Queſt. What motive do Seducers, uſually make uſe of?

Anſw. Anſw. Filthy lucre uſually is that which ſets them on work: whilſt the Prieſts, and the Prophets could bite with their teeth, i. e. while they are well fed, p. 87all is peace to the feeders, Mich. 3, 5, 11. but if their greedy apperites are not ſatisfied, they prepare war againſt them, as if they were enemies to God and man. So Eze. 13.18, 19. The falſe Prophets polluted the Lord amongſt his people for an handfull of barley, & pieces of bread, and would ſew pillows under every arm-hole, promiſing them eaſe, and proſperity, and made vailes for every head, thereby promiſing Gods protection, and ſo preached peace where God had not ſpoken it, and all to feed their covetouſneſs. Such Merchants the Apoſtle ſpeaks of, 2 Pet. 2.3. Who through covetouſneſs with fained words would adulterate the truth, and make merchandize of ſouls; ſo 2 Cor. 2.17. Phil. 3.18, 19. Their belly is their God.

Queſt. Queſt. How elſe will it appear that Magiſtrates may puniſh an obstinate Hetick with death?

Anſw. 1. There is precept for it, Anſw. 1 as, Deut. 13.5. Deut. 17.5.

Secondly, There is Preſident, and Example for it, Exod. 32.35. M…ſes commanded 3000 of the Levite… to be …ain for their Idolatry. And 1 Kin. 18.40. Elias cauſed 400 of Baals Prieſts to be ſlain, when there was no Mag… are …o p. 88do it. So of Joſias, 2 Kin. 23.6. Jehu. 2 Kin. 10.25. Yea, even Nebuchadnezzar made a Decree, That whoſoever blaſphemed the God of Shadrach, &c. ſhould be cut in peices, &c. Dan. 3.29. Its foretold that under the Goſpel falſe Prophets ſhould be puniſhed with death, Zach. 13.3. &c.

Queſt. Queſt. What danger is there in tollerating Hereſie, and Hereticks?

Anſw. Anſw. 1 Firſt, Hereby the Command of God is broken, Deut. 29.18.

Secondly, 2This mixture expoſeth a Nation to Gods revening hand, and its ſtil'd Rebellion, Joſh. 22.17.

Thirdly, 3Its dangerous to the ſound, as afore.

Fourthly, 4It threatens ruine both to Church, and State. By it publick juſtice is corrupted: peoples affections are diſtracted, and diſtempered, and way is made for tumults, and Maſſacres, as experience hath taught.

Dr. Tailor on Titus.

Fifthly, 5Such allowance would prove deſtructive to holineſs, both perſonal, and domeſtical: Omnis Religio, & nulla Religio: every Religion, and no Religion will ſoon be the ſame: ſuppoſe the husband is of one opinion, the p. 89wife of another, children and ſervants embracing others: what ſhall the Maſter of the houſe do here? how ſhall he perform family duties? Dive…ſity of opinions wi…l interrupt their prayers, 1 Pet. 3.7. New opinions ſuffered will devoure the old: and a tolleration of every Religion will destroy all Religion.

Sixthly, 6this liberty is inconſiſtent with civil tranquility, the woful condition of our own Nation is a living, nay, almoſt a dying witneſſe of this, whileſt every pa…tie endeavours to ſupport it ſelfe by the ruine of the reſt.

Seventhly, 7the late Biſhops of Irland may ſhame, and ſilence ſuch as plead for a general tolleration: For when a tolleration of Popery in that Nation was propoſed by the Lord Deputy, and his adherents, they gave in their unanimous judgement in writing, that it was a grievous ſinne to tollerate Popery, and would make all that granted it, acceſſary to all their abominations, and guilty of the deſtruction of ſeduced ſouls.

Eightly, 8this indeed is the Doctrine of the Turks to tollerate all religions; p. 90but though it finde allowance in the Turks Paradiſe, yet it ſhould never be admitted in the Paradiſe of God: It was a prodigious thing in the dayes of Jeremiah, ch. 2.28. According to the number of thy Cities, ſo are thy gods, O Judah.

Mr. Thorowgoods Parl. Serm. Decem. 25. 1644.

Queſt. Queſt. What rules are Magiſtrates to obſerve in tollerating ſmaller errours?

Anſw. Anſw. 1 Firſt, they muſt ſee that the perſons tollerated be known to be modeſt, pious, and peaceable, leſt ſome of an evil ſpirit, ſhould for evil ends lay claime to, and ſo abuſe ſuch libertie.

Secondly, 2that all bitterneſſe, inſolency, turbulency of ſpirit, all reproachful language, and tumultuous carriages be forborn.

Thirdly, 3that no Church-meetings for worſhip be allowed but in places known, that there may be free acceſſe for any to them. It ſhewed great prudence, and ingenuity in the French Proteſtants, who in one of their treaties of Peace made this motion, that ſome Officer of the Kings might be deputed p. 91to be preſent at their Aſſemblies, for preventing of State jealouſies, and vulgar calumnies. For, John 3.21. He that doth truth cometh to the light, that his deeds may be manifeſt that they are wrought in God.

Mr. Mainard in his Parl. Sermon Feb. 26. 1644.

Object. Object. But we ſee that the States of the united Provinces allow diverſity of Religions?

Anſw. Firſt, Anſw. 1 where the will of God is evident, the contrary example of men is not to be regarded.

Secondly, 2the evil example of one State is not to be imitated, contrary to the example of all other Proteſtant Churches.

Thirdly, 3theſe States were nver bound to God by ſuch a Covenant for uniformity as we are.

Fourthly, 4In theſe States there hath been a connivance at errours by particular Magiſtrates for their private gaine. But to this houre there was never any Sect amongſt them ſo impudent as to offer a petition for tolleration by a Law, and when not long ſince ſome aſſayed to do it, they repented ſince of that folly.

p. 92Fifthly, 5hath not the Magiſtrates connivance without any legal tolleration, ſo much multiplied Sects amongſt them that for this one thing they have beene infamous in the Chriſtian world, as men preferring Policy before Piety; the godly amongſt them have been more grieved with this ſcandalous ſin, then with any other: and thoſe of them that are wiſe, do ſee their State in greater civil danger by this peice of impious policy, and from it apprehend greater hazards of commotion, and ruine to their State then from any other ground. However the connivance there at Sects, and the multiplication of Sects by connivance, is no wayes comparable to what is amongſt us at this day.

Mr. Bailies Parl. Serm. July 30. 1645.

Queſt. Queſt. How will it appeare that Schiſms, Hereſies, and Errors are ſo dangerous?

Anſw. Anſw. 1 Firſt, becauſe error deſtroys the truth, 2 Tim. 3.8. as Jannes and Jambres withſtood Moſes, ſo do theſe alſo reſiſt the truth, &c. 2 Tim. 2.18. Hymeneus, and Philetus concerning the truth have erred, &c. Jer. 23.30. the p. 93falſe prophets ſtole away the Word of God every one from his neighbour, 2 Cor. 4.2. Falſe Teachers adulterate the word of God: As in nature, darkneſſe deſtroys light, and ſickneſs removes health, ſo errours deſtroy, and remove the truth. Hillarius obſerves, that the Arians made various confeſſions of Faith, that they might have none. This is a ſore miſchief which our Church for the preſent labours under; there is ſcarce any one truth which by one opinion or other is not directly oppoſed or indirectly undermined. Vincentius Lirinenſis obſerves, that when any branch of Divine truth is by any rejected, preſently another, and another, and after that another, and another will be rejected, till at laſt none at all will be left remaining. So we ſee in the Church of Rome, whoſe errors at firſt were little, in compariſon, and almoſt inſenſible, but by degrees ſhe became the Miſtris, and mother of all abominations, and a ſink and ſea of Hereſies; the Anabaptiſts, who at firſt erred but in one particular, proceeded, ſome of them in other parts, to fourty eight more, many of them dangerous, and racing the foundation. Hence the ancients p. 94counted the leaſt alterations in matters of faith, to be the extreameſt blaſphemy and ungodlineſſe; and were willing to undergo all kindes of death rather then to deſert one ſyllable of the truth: the leaſt errour entertained, prepares a way for greater, and diſpoſeth the heart to reject all truth, as the pulling of one ſtone out of an Arch, diſpoſeth the whole to ruine.

Secondly, 2the Apoſtle ſpeaks expreſly that errors overthrow the faith of ſome, 2 Tim. 2.18. Athanatius obſerves in his time, that new opinions made believers infidels, and infidels more adverſe to the faith. We ſee it by woful experience amongſt our ſelves, that multitudes being unſettled by unſound doctrine, have changed their faith either into Sceptichiſme, to doubt of every thing, or into Atheiſme, to believe nothing.

Thirdly, 3hereſies, and errors eat up peace, the Legacy of Chriſt, and love, the bond of perfection; they overthrow the peace of the Church; they diſturb the peace of the Commonwealth: Hence come envy, ſtrife, reviling, evil ſurmiſings, &c. and where theſe are, what peace can there be? p. 95Act. 15.2, 24. when that falſe Doctrine was broached at Antioch, there was no ſmall diſſention, and diſputation, &c. the like befell the Churches of Galatia, Gal. 5.2, &c. and its confirmed by the Holland Arminians, the New England Familiſts, beſides our own woful experience. Judg. 5.8. when they ſerved ſtrange Gods then was warre in their gates; and, 2 Chron. 15.5, 6. Nation was deſtroyed of Nation, City of City, &c. and its righteous with God, that they which will not maintain peace with heaven, ſhall have trouble upon earth.

Obj. Object. But a Tolleration of all Religions would be a meanes to cure all Diſſentions, &c?

Anſw. 1. Anſw. 1 Would they that ſo hotly plead for a tolleration, if they had power in their hands, grant it unto others? The Arians at firſt ſeemed as earneſt enemies to perſecution as theſe men, but when they had authority on their ſide, they raiſed a more cruel perſecution againſt the Orthodox then any of the Heathen Emperors did againſt the Chriſtians; as may be ſeen in my General Martyrology: and Athanaſius deſcribes at large the more p. 96then beaſtly cruelty that was uſed by them againſt all ſexes and ages, both living and dead, and concludes, that he had ſaid leſſe then their inhumanity deferved, becauſe it exceeded all expreſſions.

The Donatiſts did ordinarily plead for tolleration, and ſeemed implacable enemies to all diſturbances for conſcience-ſake: yet when under Julian the Apoſtate, they had gotten power, who can declare (ſaith St. Auſtin) what havock they made of the Orthodox? All Africa was filled with blood, and deſolation by them: men were rent, mattons defiled, infants ſlaughtered, women with childe miſcarried: none were ſecure in their houſes, the ways were unſafe for travellers, and the letters of them that boaſted to be the captaines of the Saints, were terrible to all.

2. Would ſuch a tolleration eſtabliſh peace in the Common-wealth? hath it ever done it? Indeed the equality of powers may poſſibly for a while perſwade each party to ſuppreſs their diſcontents: but can tolleration prevent but that upon ſenſible advantages they will break out? Let the experience of former and later p. 97times determine this. What peace was the…e in the Roman Empire upon the tolleration of the Donatiſts? Optatus and Auſtin tell us, that all places were filled with confuſion: the Circumcellions, or furious Sectaries, not waiting for a Law to authorize them, ſet the world on fire, ſo that Macarius, and others with the forces of the Empire, were ſcarce ſufficient to quench the burning: was it not ſo in Germany? in France? in Ir…land? will a tolleration ſatisfie Hereticks if they have power in their hand? Error may tollerate error: but can darkneſſe agree with light? or wolves with ſheep?

Fourthly, Hereſies, 4and Schiſmes eat up the power of godlineſs, 2 Tim. 2.16. they will encreaſe to more ungodlineſſe, 2 Pet. 2.2, &c. Jude 8. where you have the Hereticks of thoſe times deſcribed; and Paul tells us, Rom. 16.18. that they that cauſe diviſions, cauſe ſcandals, and ſerve not the Lord Jeſus Chriſt, but their own bellies. A good conſcience and true faith, like Hippocrates twins, live and die together. Epiphanius obſerves concerning the Gnosticks of old, that having corrupted the judgements of their Proſelites, they drew them into p. 98fornication, uncleanneſs, and ſuch like abominations, &c.

Queſt. Queſt. Whence comes this to paſs?

Anſw. Anſw. 1 1. Becauſe that time which ſhould be imployed in the examination of conſcience, is laid out in the examination of opinions: they employ all their care about notions of the brain, which ſhould have been exerciſed for the bettering of their hearts. As in children that have the Rickets, their heads grow bigg, but their bodies crooked, their cheſts narrow, and their inferior parts pine away: So erroneous perſons, (for errors are the Rickets of children in underſtanding) may perhaps have great heads, much brain-knowledge; but their hearts are crooked, their affections to goodneſſe ſtraitened, and themſelves ſo enfeebled, that they are not able to go in the paths of righteouſneſs.

2. Uſually in times of ſuch differences, men are eſteemed, not acording to their godlineſs, but their Faction: men enquire p. 99not of their preciſe walking, but of their opinion: not how lives? but how holds ſuch and ſuch a man? Optatus declares the ſtrange partiality of the Donatiſts in this kinde. All were Pagans unto them that were not of their way of ſeparation: but if any one embraced their way, he was preſently a Chriſtian, though he knew not what belonged to Chriſtianity. Athanaſius concerning the Arians to their followers tells us, that they ſaid in effect to them, oppoſe Chriſt, and take no care to thy manners: Thy opinion ſufficeth to thy commendation.

Queſt. Queſt. Whence comes it to paſſe that hereſies and errors are of ſo ſpreading a nature?

Anſw. Firſt, Anſw. 1 it may be aſcribed to the ſubtilty of ſeducers. Hence, Epheſ. 4.14. Children are carried about with every winde of doctrine through the ſleight of men, and cunning craftineſſe of thoſe that lie in wait to deceive. Where the Apoſtle uſeth three words to expreſſe deceitfulneſſe. Firſt, p. 100Sleight, foreign; they are cunning gamſters, they know how to cog a die, to pervert Scripture to their ſiniſter purpoſes. 2. Cunning craftineſs, foreign, they turn every ſtone, watch all advantages. 3. Lying in waite to deceive: foreign: they have all the Arts of couſenage, 2 Pet. 2.1. They bring in damnable Hereſies privily. 2 Cor. 11.3. I am afraid (ſaith Paul) leſt as the Serpent beguiled Eve through his ſubtilty, ſo your mindes ſhould be corrupted, &c. Satan arms his inſtruments with his own Arts of fraud, and couſenage, and by theſe introduceth errors, and cheats men of their faith, peace and piety. Iſidore Peleuſiota compares Hereticks to fiſhermen that convey their deadly hooks into the moſt pleaſing baites. For which end

1. They uſe ſophiſtical arguments, knotty and crooked queſtions, by which they puzzle and enſnare the ſimple: Therefore Paul warnes us, Take heed that no man deceive you (or make a prey of you) through Philoſophy or vain deceit. Tertullian ſaith, that Phyloſophers were the Patriarchs of Hereticks, and Sophiſtry their great engine.

p. 1012. They uſe new and ſtrange expreſſions, not to be underſtood but by their owne Diſciples. Theſe Paul calls foreign, new language, 2 Tim. 2.16. and warns Timothy againſt it, 2 Tim. 1.13. Keep the forme of ſound words which thou hast heard, &c. Hillary tells us of the Arians, that by their indiſtinct and confuſed expreſſions they eluded the truth, and enſnared their unwary auditors by the ambiguity of their phraſes, and this practice is notably deſcribed by Calvin as the practice of the Libertines of his time, and as they uſe old words in new ſences, ſo they coine new words, and expreſſions of their own, which ſimple ones admire, but underſtand not, 2 Pet. 2.18. they ſpeak great ſwelling words of vanity; and by ſuch ſublime notions bring in ſome old Hereſie often confuted, and which, were it in plain Engliſh expreſſed, would be abhorred. This Epiphanius tells us was the Practice of the Valentinians, who introduced old heatheniſh Fables as matters of faith, onelyonly ſhadowed under new expreſſions. Thus Cyril of the Neſtorians in his time.

3. They uſe faire pretences, and glorious p. 102ſpeeches, Rom. 16.18. By good words and faire ſpeeches they deceive the hearts of the ſimple; and 2 Pet. 2.3. with fained words, foreign, forged, and plaiſtered ſpeeches; they parget over the nakedneſs, and deformity of their opinions, ſometimes repreſenting them as the onelyonly wayes of God: Sometimes repreſenting themſelves as the only men of God: For,

1. They repreſent their opinions as the ways of God; the ſecrets and Myſteries of Chriſt: but Saint John calls them, the profound depths of Satan, Rev. 2.24. the Colloſians were drawn into errors with ſuch faire pretences, Col. 2.18. with 23. the whores cup is of gold, Rev. 17.4. but the porion is of rank poiſon: Hence Cyril ſaith, that as ſtrumpets paint their faces, and adorne their bodies to hide their filthineſſe, and to enſnare with their neatneſs: So Hereticks ſhadow their deſtructive opinions with the beautiful vaile of godlineſs, and their errors with the flowers of truth.

p. 1032. They repreſent themſelves and their followers as the moſt godly, holy, humble Saints, &c. the well affected party, &c. a ſtrong argument to draw ſimple, and well-meaning people into an approbation of their opinions; but Rev. 2.2. there were ſome that called themſelves Apoſtles, who upon trial were found liars, 1 Cor. 9. and 2 Cor. 11. the Miniſters of Satan boaſted that they were Apoſtles of Chriſt, that they would have no pay, but would preach freely, &c. Surely theſe wanted not many followers, but Paul aſſures us that they were deceitful workers, and their end would be according to their works. No age afforded Hereticks, whoſe ring-leaders have not pretended to extraordinary godlineſs. Optatus of the Donatiſts ſaith, that they covered themſelves in ſheeps clothing, and were not knowne till their fangs were felt.

4. They uſe vain-glorious boaſtings, proclaiming the excellency of their p. 104knowledge, and abilities above others, as if with them wiſdome began to live, and ſhould die with them: the affecting of wiſdome above what is written, Col. 2.18. and a bold intruſion into things they have not ſeene, have cauſed many to fall from the truth to error; and Corah, Dathan, and Abira… died not alone in their tranſgreſſion, they were Princes, and leaders of others.

5. They uſe ſubtilty in concealing their opinions from all but their proſelytes, to whom they diſcover them in part, and with a reſerve of changing upon further enquiry, or more advantage: So Baſilides concealed his opinions from ſuch as were able to examine them, but made them known to his ſeduced followers, yet charging them to conceale them amongſt themſelves, that they ſhould labour to know all things, all men, but that no man ſhould knowe them, nor what they held.

Secondly, 2it may be aſcribed to their induſtry and diligence: Theſe (with the Phariſees) will compaſs ſea, and land to make one Proſelyte. They Creep into houſes to lead captive ſilly women: there is a ſtrange activity in theſe men to ſpread their errours; nay in women