GOLDEN APPLES. OR Seasonable and Serious Counsel from the Sanctuary to the Rulers of the earth, held forth in the Resolution of sundry Questions, and Cases of Consci­ence about Divisions, Schisms, Heresies, and the Tolleration of them.

Collected out of the Writings of the most Orthodox, and judicious Divines, Both Presbyterians, and Independents.

By Sa. Clarke, Pastor in Bennet Fink.

Qui non prohibet malum cum potest, facit.

I have a few things against thee, because thou sufferest that woman Jesabel which calleth her self a Prophetesse to teach, and to seduce my servants, &c. Rev. 2.20.

LONDON, Printed by Tho. Ratcliffe, for Tho. Underhill at the Blue Anchor in Pauls Church-yard. 1659.

To the Honourable Sir Arthur Hesilrig, Knight, and Baronet. Sir Henry Mildmay, Knight, and Collonel George Thompson,Esq

Noble Gentlemen,

I Know that time is very precious with you by reason of the multipli­plicity of affairs that lie upon your hands: you are come to the Helm of a much shaken, and almost sinking ship, and the winds, and waves are still boi­sterous: [Page]there are dangerous rocks, and shelves to be avoided, and therefore the greater Art, and Industry is re­quired of those that are the steersmen. Yet my humble request to you is, that you will be pleased to spare so much time as to peruse this little Treatise: It will discover to you one of the must dange­rous Rocks, which if not carefully shuned will certainly split our ship, and endanger all the passengers that are imbarked in it. You cannot but be sensible of the many Divisions, and subdivisions that are amongst us; and our Lord Christ hath told us in his Word of Truth, That a Kingdom di­vided against it self cannot stand, Mar. 3.24. You cannot but see what an inundation of Errors, Heresies, and Blasphemies is broken in upon us, and truly it is as evident, that Romes Emissaries are both the Fathers, and Nurses of most of these Bastards, and that which they now hope for, and ex­pect from you is, a Boundless Tolle­ration of them, that so they may live, [Page]and prosper under the shadow of your wings: But if you please to cast your eies over this book, you shall see how inconsistent such a Tolleration would be with the word of God: how destru­ctive both to our Church and State: How dangerous to those that grant it, and pernicious to those that desire it. You are Political Shepherds, and will you not drive away those wolves that de­vour the Flock? Magistrates are not only Custodes, but Vindices utri­usque Tabulae, and should they not then take care of the Honor, and Con­cernments of God, as well as of their own? Is it not their duty to take those Foxes that destroy the vines of Christ? Can. 2.15. Doth not Paul tell us, That they bear not the sword in vain, but are the Mini­sters of God, and Revengers to ex­ecute wrath upon them that do evil? Rom. 13.4. And that Schisms, and Heresies are evil: The same A­postle makes it as clear, when he reckons them up amongst the works of the [Page]flesh, and joines them with Idolatry, Witchcraft, &c. Gal. 5.20.

I know [...]hat Politicians give many Rules, and Directions for up­houlding [...], and conserving King­doms and Common-wealths: but that of Solomons is beyond all, Prov. 16.12. The Throne is established by Righteousness: and to take care of Religion, as well as of Righteousness, conduceth much to the prosperity, and Peace of a Nation. Very memorable is that of Asa: 2 Chron. 14.2. &c. He did that which was right in the eyes of the Lord: for he took away the Altars of the strange gods, and the high places, and brake down the Images, a [...]d cut down the groves; and command­ed Judah to seek the Lord God of their Fathers, and to do the Law, and the Commandment, &c. and then the Kingdom was quiet before him. And chap. 15.3, 5. Israel had been for a long season without the true God, and without a teach­ing [Page]Priest, and without Law; and in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the Inhabitants of the Countries, and Nation was destroyed of Nation, and City of City: for God did vex them with all adversity. The like we see: Judg 5.8. They chose new gods (saith Deborah) then was War in their Gates. It is said also of Jehosa­phat; 2 Chron. 17.6, 10. That his heart was lift up in the wayes of the Lord, and that he took away the high places, and groves out of Judah, and then the fear of the Lord fell upon all the King­domes of the Lands that were round about Judah, so that they made no war against Jehosaphat. I know that common exception against these Scriptures is, that these are Old Testament Examples, and there­fore not binding, or imitable under the Gospel; which you shall see fully an­swered, [Page]and ref [...]ted, if you please to peruse this Book. Neither indeed is the New Testament any more favoura­ble to a Tolleration of Errors, Schisms, and Heresies, then the Old, God being as jealous of his honor now, as he was then, and corruptions in Re­ligion being as detestable to him now, as they were then: Hence it is that our Saviour Christ, and his Apostles give so many Caveats to take heed of, and to shun false Doctrines, and Teachers of them: As Mat. 7.14. Beware of false Prophets which come to you in sheeps cloathing, &c. Mat. 16.6. Take heed and beware of the lea­ven of the Pharisees, and of the Sa­duces. Mat. 24.4, 5. Take heed that no man deceive you: For ma­ny shall come in my name, saying, I am Christ, and shall deceive ma­ny. And verse 11. Many false Prophets shall arise, and shall de­ceive many. So verse 23, 24. and Rom. 16.17, 18. I beseech you bre­thren, mark them which cause di­visions, [Page]and offences, contrary to the Doctrine that ye have learned, and avoid them; For such serve not the Lord Jesus Christ, but their own belly, and by good words, and fair speeches deceive the hearts of the simple. And, 1 Cor. 1.10. &c. how doth he re­prove them for their Schisms, and ex­horts them to Ʋnity? And, 1 Cor. 5.7. Purge out the old leaven that you may be a new lump. 2 Cor. 6.14, 15.16. What communion hath light with darkness? What concord hath Christ with Belial? &c. And what agreement hath the Temple of God with Idols? &c. Gal. 1.8, 9. If an Angel from Heaven preach any other Gospel, then that which we have preached, let him be accursed, &c. Gal. 5.12. I would they were even cut off that trouble you. Phil. 3.2. Be­ware of Dogs, beware of evil­workers, beware of the concision. 2 Thes. 3.6. We command you [Page]brethren, in the name of our Lord Jesus Christ, that ye with-draw your selves from every brother that walketh disorderly, and not after the traditions which he received of us. 2 Tim. 2, 16, 17. Shun pro­phane, and vain bablings; for they will increase to more ungod­liness, and their word will eat as doth a Canker, &c. 2 Tim. 4.14, 15. Alexander the Copper-smith did me much evil, &c. of whom be thou ware also, &c. Tit. 3.10, 11. An Heretick after the first, and se­cond admonition reject, knowing that he that is such is subverted, and sinneth, being condemned of himself. 2 Pet. 3.17. Seeing ye know these things before, beware, lest being led aside with the Errors of the wicked, you fall from your own stedfastness. 2 Epist. of John 10.11. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him God-speed: for he [Page]that bids him God-speed, is par­taker of his evil deeds. Rev. 2.2. The Angel of the Church of E­phesus is commended, for that he could not bear with them which were evil: and had tried them which said they were Apostles, when they were not, and had found them ly­ars: As also for that verse 6. He hated the deeds of the Nicholaitans. Rev. 2.14, 15. The Angel of the Church of Pergamos is reproved, and threatned for suffering them that held the Doctrine of Balaam, and of the Nicholaitans: And verse 20. The Angel of the Church of Thyatira is reproved, and threatned for per­mitting the woman Jesabel to teach, and to seduce gods servants, &c. Rev. 3.15, 16. The Angel of Lao­dicea is reproved for being luke­warm, and neither hot, nor cold: and such are they, (saith ar [...]verend Divine) who grant a Tolleration of divers Religions, whom God will spue out of his mouth. Mr. Gabri. Powel.

It were easie to bring Arguments against such a Tolleration out of the Canons of the first, and best Coun­cils, and Writings of the Fathers, as Tertullian, Athanasius, Augu­stine, Jerom, Gregory Nazian­zene, Ambrose, Chrysostom, Ire­naeus, Cyprian, &c. As also from the Laws, Constitutions, Decrees, and Edicts of the best Christian Emperors, as Constantine the great, Valentini­an, Gratian, Theodosius Maior, Arcadius and Honorius, Theodo­sius Minor, Martian, Justinian, &c. unto which might be added the Judge­ment of many forreign Divines that were godly, learned and judicious, be­sides our English Divines mentioned in this Book, and many others that con­cur with them therein, but that it would swell to too great a volumn, and prove tedious to the Readers.

Let me only add this, That such Rulers as impro [...]e their power against such enemies of God, and his Church, shall (besides the Euge of a good con­science, [Page]which is far better then the worlds Plaudite) delight them­selves in the Lord, and raign in the hearts, and affections of all good men. As they do worthily in E­phraca, so they shall be famous in Bethlehem, Ruth 4.11.

Honourable Sirs, May I not say to the same purpose to you, as Mor­decai did to Hester, Who can tell but that God hath reserved you for such a time as this? I hope you will improve all your abilities, and interests for the decrying of such an intollerable Tol­leration, and for the countenancing, and encouraging of the truth, and the Assertors of it, which will be your joy, and the rejoycing in that great, and approaching day, when you must give up your account to him that is no Respe­cter of persons, but will render unto every one according to his works. My prayer for you is, That ye may be blameless, and harmeless, the sons of God, without Rebuke, in the [Page]midst of a crooked, and perverse Nation, amongst whom ye may shine as lights in the world; de­siring to be esteemed, as I am

Devouted to the ser­vice of your Faith,
SA. CLARK.

A Table Of the Questions, and Cases of Conscience that are resolved in this Book.

  • Quest. WHence do Discords and Divisions a­rise? pag. 1.
  • Quest. What doth the word Schism signifie? 3
  • Quest. What is Schism? ib.
  • Quest. Whence doth Schism pro­ceed? 4
  • [Page]Quest. How many sorts of contenti­ons are there? p. 5
  • Quest. What are the causes of con­tentions? 6
  • Qu. What are the sinful effects of contentions about worldly things, and how are they discovered? 8
  • Qu. What are the effects of conten­tions about religious matters? 9
  • Quest. What are the aggravations of the sin of discord? 10
  • Q. How may Schisms be divided? 11
  • Quest. What makes Divisions? 13
  • Quest. Whence else proceed Divisi­ons? 16
  • Quest. What are the effects of Church-divisions, especially in the Ministry? 17
  • Quest. What should people do when Ministers and Professors are divided? 18
  • Quest. Why is unity amongst them so necessary? 19
  • Quest. Seeing God hath promised his people one heart, and one way, and Christ hath pray'd for [Page]it, how comes it that there are so many breaches amongst the godly? 22
  • Q. What means may prevent and heal divisions in the Church? 24
  • Qu. What are the remedies of Divisions? 27
  • Qu. What wil preserve unity in the Church and prevent Schism? 32
  • Q. How may Divisions amongst the godly be prevented or healed? 34
  • Qu. Why are Divisions in Church or State so dangerous? 35
  • Qu. Why are they destructive to States, Cities and Families? 37
  • Qu. What other mischief proceeds from Church-divisions? 40
  • Q. What sorts of discontented per­sons nourish our divisions? 42
  • Qu. What may provoke us to en­deavour after unity? 44
  • Qu. What means may be used to procure unity and peace? 46
  • Q. Whether Magistrates may med­dle with mens consciences? 49
  • Qu. How may Schisms be distin­guished? [Page]50
  • Quest. What conclusions may be laid down about separation? 51
  • Qu. If wicked persons continue in Church-society, is that not a sufficient ground of separation? 52
  • Q. Doth not fellowship with wick­ed men in the Ordinances make them ineffectual? ib.
  • Obj. But a little leaven, leaveneth the whole lump? 53
  • Obj. But Paul saith, being many we are one bread? ibid.
  • Obj. But we cannot do the duties commanded, Mat. 18.15, &c. if we continue in such a Church? may we not then separate? 54
  • Qu. Should we not desire commu­nion with the purest Churches? 55
  • Qu. How else may Schisme be defi­ned? 56
  • Qu. May we not separate from a Church for corruptions in it, though they be not in fundamen­tals? 58
  • [Page]Qu. How may this be proved? 59
  • Qu. How may we prevent seducti­on by Schismaticks? 60
  • Qu. How doth the common enemy instil poison into the people to make, & foment our divisions? 61
  • Qu. How may these be prevented? 62
  • Qu. These are Old Testament ex­amples? and those Kings were types of Christ: but now Gods people are a willing people ther­fore not under any Coertion? 64
  • Q. Doth it not abridg, and anul that liberty which should be indulg­ed to the consciences of men? 68
  • Qu. What are the best meanes to be used by Magistrates in these seducing and seduced times? 71
  • Qu. Is not persecution for the cause of conscience against the doctrine of Christ? 73
  • Qu. Christ commands to let the tares grow with the wheat till the harvest? 75
  • Obj. Christ would have the blinde [Page]let alone till they fall into the ditch? 76
  • Obj. Christ blames his Disciples that would have fire from hea­ven to consume the Samaritans, &c. ib.
  • Obj. But the Prophets foretold that carnal weapons should cease in the times of the Gospel, &c. 77
  • Obj. Famous Princes have spoken against constraint in matters of Religion? 79
  • Obj. Many ancient Writers have written against it? 80
  • Obj. But its no prejudice to the Common-wealth, if liberty of conscience be granted to them that truly fear God? 84
  • Qu. What other remedies may we use against infection by sedu­cers? ib.
  • Qu. How do Seducers bring in and disperse their errors? 85
  • Qu. VVhy doth Christ suffer such deceivers in the Church? 86
  • Qu. What motives do seducers usually make use of? ib.
  • [Page]Qu. How else may it appear that Magistrates may punish an ob­stinate Heretick with de th? 87
  • Qu. What danger is there in tolle­rating heresie, and hereticks. 88
  • Qu. What rules are Magistrates to observe in tollerating smaller errors? 90
  • Obj. But we see that the States of the united Provinces allow di­versity of Religions? 91
  • Qu. How else will it appear that Schisms, Heresies, and errors are so dangerous? 92
  • Obj. But a Tolleration of all Religi­ons would be a means to cure all dissentions? 95
  • Qu. VVhence is it that Heresies & Schisms eat up the power of god­liness? 98
  • Q. Whence is it that heresies & errors are of so spreading a nature? 99
  • Qu. How then may we prevent being ensnared by them? 107
  • Qu. Seeing the Angel of the Church of Ephesus is commended [Page]for not bearing with them which are evill, who are those evil ones that must not be tollerated? 110
  • Qu. VVhat doth not bearing with them import? 111
  • Qu. VVhy should such persons be so severely dealt with? 112
  • Obj. But love beareth all things? 116
  • Obj. But Christ saith, let both grow together till the harvest? 118
  • Qu. Upon what account may a man be accounted a false pro­phet, or a false Teacher? 119
  • Qu. VVhat may be considered a­bout Heresies? 122
  • Qu. How manifold is Heresie? 123
  • Qu. What is simple Heresie? ib.
  • Qu. What is complicate Heresie? ib.
  • Qu. VVhether may any of these be capitally punished by the Civil Magistrate? 124
  • Qu. How will it further appeare that there is so much danger in tollerating Hereticks? 126
  • [Page]Qu. VVhat then is incumbent up­on Magistrates to do against them? 129
  • Obj. But would you have us punish them when many of them are godly persons? 131
  • Qu. How come Heresies that are so destructive to be so prevalent? ib.
  • Qu. How will it further appeare that errors, and Heresies are so dangerous? 137
  • Qu. What dangerous errors, and Heresies are now divulged? 146
  • Qu. VVhat must Magistrates do in such cases? 149
  • Qu. What must private Christi­ans do to prevent infection in such times? 151
  • Qu. Whether are Anabaptists He­reticks? 153
  • Qu. Whether are Arminians He­reticks? ib.
  • Qu. Whether are Lutherans Here­ticks? 154
  • Qu. Whether are Hereticks to be [Page]punished by the Civil Magi­strate? ib.
  • Qu. Why are hereticks and false teachers called the tail? Isa. 9.15. 156
  • Qu. What is Mr. Jer. Burroughs his judgement about tolleration? 157
  • Quest. Why is Tolleration a dange­rous principle? ib.
  • Obj. This is Old Testament, and we finde it not in the Gospel? 158
  • Obj. Christ hath left spiritual means to prevent Heresies infection? 159
  • Obj. Magistrates have nothing to do in matters of Religion? ib.
  • Quest. Are they not excluded from exercising any power in matters of Religion? 160
  • Quest. Indeed Magistrates under the Old Testament had power, but were they not therein types of Christs Kingly power. 161
  • Quest. Why is the Magistrates power needful? 162
  • Quest. Doth the holy Ghost justifie this power of the Magistrate in [Page]the times of the Gospel? 164
  • Obj. But matters of Religion belong not to his cognizance? 165
  • Obj. Such Scriptures speak only of his power in civil things? ib.
  • Qu. How will it appear that Ma­gistracie is appointed for our spiritual good, as well as for our civil? 166
  • Qu. How can natural and external things be helps to things spiritu­al and Divine? ib.
  • Obj. Conscience is a tender thing, and therefore must not be med­led with? 168
  • Qu. What may be done to a man that pleads conscience? ib.
  • Qu. How shall we know whether the devil be in the conscience? 169
  • Qu. What may be done to such as persist in errors under pretence of conscience? 170
  • Qu. What if mens errors be of less moment, can nothing be done to restrain such? 172
  • [Page]Qu. Suppose a man doth what he can to informe his conscience, and yet cannot yeeld, what may be done to him? 173
  • Qu. But by fomenting Divisions such as are in power may rule the people best? ib.
  • Qu. How else may the wickednesse of Tollerating heresies, blasphemies, &c. be made out? 174
  • Obj. But Idolatry was the adequate object of the coercive power of Judahs Kings, &c. but it extend­ed not to hereticks? 177
  • Obj. But still these are Old Testa­ment examples? 180
  • Qu. How else may it appear that corruptions in Religion may be punished by the Civil Magi­strate? 182
  • Obj. Christ punished such as God, or Messias, therefore its not imitable by Magistrates? 183
  • Obj. It was an extraordinary act in Christ, therefore not imita­ble? 184
  • [Page]Quest. What corruptions in Reli­gion are thus to be punished? 185
  • Quest. What conclusions may be laid down upon these premises? 187
  • Quest. How may it be proved to be the Magistrates duty to punish heresies? 190
  • Obj. Still these are Old Testament examples? 191
  • Quest. What need the Church a­ny such helps, &c? 196
  • Obj. But this will make men to dis­semble, or to sin against con­science; 200
  • Obj. It may bring in persecution for conscience-sake? 201
  • Obj, Its crosse to the meek Spirit of Christ, &c? ib.
  • Quest. Why may not a Tolleration be granted? 202

The names of such English Divines whose judgements are here produced to shew the danger of Divisions, Schismes, and Heresies, and the tolle­ration of them.

  • Mr. Anthony Burges.
  • Mr. Edm. Calamy.
  • Dr. Tho. Hill.
  • Mr. Richard Vines.
  • Mr. Richard Stock.
  • Dr. Thomas Tailor.
  • Dr. Edw. Reynolds.
  • Mr. Joh. Cotton of Boston in N. Eng.
  • Dr. Sibs.
  • Mr. Tho. Thorowgood.
  • Mr. John Mainard.
  • Mr. Robert Bailies.
  • Mr. Ja. Cranford.
  • Mr. Joseph Caryl.
  • Mr. Tho. Hodges.
  • Dr. Amesius.
  • Mr. Obad. Sedgwick.
  • Mr. Jer. Burroughs.
  • Mr. Tho. Edwards.
  • Mr. Tho: Cobbet of New Eng.

ERRATA.

PAg. 27. Line 30. put out, hath. p. 55. l. 3. put out, he. p. 71. l. 7. for Mi­nister, r. Ministry. p. 120. l. 7. for Divi­sions, r. visions, p. 128. l. 4. for earth­quake, r. earthquakes. p. 115. l. 29. put out, not. p. 123. l. 5. for which, r. with.

QUESTIONS, AND Cases of CONSCIENCE About Divisions, Schisms, Heresies, and a Tolera­tion of them.

Qu. 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 [Page 2]cast 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 [Page 3]have 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, 2 or 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 [Page 4]of 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. 2

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, 3 The 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 [Page 5]to 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, 2 Their is a sinfull and un­godly [Page 6]striving; 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, 2 The 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 [Page 7]to 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.

5. 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, 2 Its 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 [Page 9]are 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: 3 Thus 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, 4 Its 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, 2 When they dote about Questions and Disputes which have no [Page 10]profit, 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, 2 These 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, 3 The 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, [Page 13]when 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, 1 Civil 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.

Secondly, 2 Ecclesiastical, 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. 3 Thus 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 [Page 13]another, 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 [Page 14]Division. 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, 2 Division 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.

Thirdly, A third thing in Division is, 3 when 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, 4 and 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 [Page 16]Righteousness and Truth needs not our passions.

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

Answ. 1 First, 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, 2 From 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, 3 From worldly hopes and desires of advantage. Earthly gain made Judas make such a sad breach. Men [Page 17]that 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. 4 Sometimes 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, 2 and 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.

Thirdly, 3 At 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, 4 These 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.

Secondly, 2 Consider 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, 3 Labor 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, 4 Humble 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 [Page 20]Christians 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 [Page 21]Lord, 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 [Page 22]himself: 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, 2 Seeing there can be no Uni­ty [Page 23]betwixt 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, 3 There 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.

Fourthly, 4 Even 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, 5 God 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, 6 The 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, 1 The Popish party, say, that the way to prevent Division, is a rigid, and [Page 25]imperious 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, 2 there 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 [Page 26]as 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 [Page 27]latitude, 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, 1 so 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, 2 let private Christians highly esteeme, and submit to those godly and faithful Pastors, that God sets hath over them. When men will not [Page 28]own 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, 3 get 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, 4 we 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 [Page 29]danger. 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, 5 we 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 [Page 30]sinne: 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, 6 whatsoever 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 [Page 31]of 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, 7 and 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, [Page 32]as 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, 2 let 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, [Page 33]2 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, 3 Though 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 [Page 34]scandals out of the Church; and in the mean time we must sigh under this bur­den patiently.

Fourthly, 4 To 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 [Page 35]to give content to all: so envy causeth disunion, &c.

Secondly, 2 Be 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 [Page 36]parts, 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 [Page 37]when 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.

2. 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, 2 As 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 [Page 39]these 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 [Page 40]be 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, 2 Its 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 [Page 41]to 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, 3 Hereby our common ene­mie is much encouraged, whose hopes of prevailing is built upon our Divisi­ons.

4.ly, 4 Hereby 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 [Page 42]Disputations, so that they have little leasure to repent, and prosecute the power of godliness.

Fifthly, 5 By 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, 6 Hereby 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, 7 These 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 [Page 43]the 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, 2 Such 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, 3 Such as being discontented persons, disturb our peace by way of re­venge.

Quest. 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, 2 Consider 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 [Page 45]days. 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, 4 consider 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, 5 consider 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 [Page 46]way 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, 6 the 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, 7 consider 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 [Page 47]us 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, 2 Take 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, 3 and 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 [Page 48]heart is a quiet peaceable heart, and it will not distract, or destroy the peace of a Nation by unnecessary dis­putations.

Fourthly, 4 labour 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, 5 pray 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, 6 let 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, 7 Nip divisions in the bud, and quench the fire of contention at the beginning.

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

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

Tenthly, to heal our Divisions, 10 we 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 onely keepers, but vindices utriusque tabulae, punish­ers of those that transgress either of the [Page 50]Tables. 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, 1 negative, which consists in a personal forbearing of any thing which will undoubtedly pollute us: and this is a good separation.

Secondly, 2 Positive, 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 [Page 51]themselves 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, 2 we 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 [Page 52]Church 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 [Page 53]not 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?

Answ. 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.

Secondly, 2 a 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, 1 try 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, 2 if at last you will needs se­parate, do not uncharitably condemne the true Church that you leave: when [Page 56]Saints 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, [Page 57]or 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 [Page 58]have 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. [Page 59]The 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, 2 and 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.

Mr. 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, 2 Labor 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, 3 Be low in thine own eyes, suspect thy own Judgement, condemn not, much less contemn those that are not every way as thy self.

Fourthly, 4 Manifest 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.

Quest. 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, 2 By 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, 3 By 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, 4 and 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, 5 By crying down the main­tenance of the Ministry, that when that [Page 62]is 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, 6 By 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, 1 That 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.

Secondly, 2 That 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, 3 godly 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 [Page 64]was 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 [Page 65]not 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, 2 Though 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, 3 Where 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 [Page 66]the same remedies should be used now as then.

Fourthly, 4 There 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, 5 Its 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, [Page 67]Justinian, &c. are highly commend­ed for making Edicts, calling Councils, prohibiting, and punishing Heresies, as appears in all Authors.

Sixthly, 6 Whatsoever 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, 7 Our 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, [Page 68]whereby 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 [Page 69]power. 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, 2 Where 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, 3 Christ 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, 4 Magistrates are wisely to di­stinguish between weak Brethren, and [Page 70]wicked 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, 5 With 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, 6 We 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, [Page 71]which 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, 2 They should take care that all that own the Christian Religion amongst us be required to attend upon the publick Ministry, and that they may [Page 72]not 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, 3 they 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, 4 they should secure and set bounds about fundamental doctrines; for which end they should take care, and promote the dutie of Catechi­sing.

Fifthly, 5 they 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, 6 and spreading of dangerous, and infectious books, either from Ports, or Presses: and all other ways of diffusing [Page 73]leaven 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.

Again, 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, 1 its 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, 2 for 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 [Page 75]his 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, 2 whether 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, 4 but 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 [Page 76]cannot 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 [Page 77]of 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 [Page 78]be 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 onely 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 [Page 79]may 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, 2 We 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, 3 None 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.

Fourthly, 4 Its 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, 5 For 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, [Page 81]yea, 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, 2 the 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, 3 that 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.

Fourthly, 4 Whereas 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, 5 As 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, 6 Its 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 [Page 83]punished 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, 7 Optatus 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, 8 Bernard 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. 9 Calvins 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, 10 Beza 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 [Page 84]justified 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 [Page 85]in 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, 3 to 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, 4 See 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 [Page 86]upon 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, 2 To 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, [Page 87]all 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 [Page 88]do 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, 2 This mixture exposeth a Nation to Gods revening hand, and its stil'd Rebellion, Josh. 22.17.

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

Fourthly, 4 It 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, 5 Such 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 [Page 89]wife 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, 6 this 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, 7 the 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, 8 this indeed is the Doctrine of the Turks to tollerate all religions; [Page 90]but 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, 2 that all bitternesse, inso­lency, turbulency of spirit, all reproach­ful language, and tumultuous carriages be forborn.

Thirdly, 3 that 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 [Page 91]to 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, 2 the evil example of one State is not to be imitated, contrary to the example of all other Protestant Churches.

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

Fourthly, 4 In 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.

Fifthly, 5 hath 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 [Page 93]false 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 [Page 94]counted 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, 2 the 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, 3 heresies, 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? [Page 95] Act. 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 [Page 96]then 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 [Page 97]times 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, 4 and 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 [Page 98]fornication, 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 [Page 99]not 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, [Page 100]Sleight, [...]; they are cunning gamsters, they know how to cog a die, to pervert Scripture to their sini­ster purposes. 2. Cunning craftiness, [...], they turn every stone, watch all advantages. 3. Lying in waite to deceive: [...]: 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.

2. They use new and strange expres­sions, not to be understood but by their owne Disciples. These Paul calls [...], 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, onely shadowed under new expressions. Thus Cyril of the Nestorians in his time.

3. They use faire pretences, and glo­rious [Page 102]speeches, Rom. 16.18. By good words and faire speeches they deceive the hearts of the simple; and 2 Pet. 2.3. with fained words, [...], for­ged, and plaistered speeches; they par­get over the nakedness, and deformity of their opinions, sometimes represent­ing them as the onely 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.
  • [Page 103]2. 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 [Page 104]knowledge, 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, 2 it 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

also: the woman Jesabel taught, and seduced many. Tertullian tels us, that their women were audacious, even to admiration, they dared to preach, to dispute, &c. Satan having long since found the usefulness of that sex for se­duction, uses their help upon all occasi­ons. Apelles dispersed his Heresie by the help of a woman [Philumene]. Monta­nus his by Maxilla, and Priscilla, &c.

Thirdly, 3 It may be ascribed to the persons that are seduced, who are ex­posed to seduction.

1. Through their Simplicity, Igno­rance, and Ungroundedness: when the foundation is not well laid, the building cannot stand long. A people unground­ed in the principles of Religion become an easie prey to Seducers, being like Children, &c. Eph. 4.14. The sin [...] believe every word, Prov. 4.15. Sitty women are led captive, that are ever learning, but come not to the knowledge of the truth. 2 Tim. 3.6. Seducers are furnished with subtilty to deceive, and people prepared through simplicity to be deceived.

2. Through Curiosity, men are not content with sound Doctrine, and old Truths: but Athenian-like, spend their [Page 106]time to tell, and hear some new thing, Act. 17.21. They have itching ears, and therefore heap to themselves teachers after their own lusts, &c. 2 Tim. 4.3, 4.

Fourthly, 4 It may be ascribed to Gods Providence, justly permiting it to be so. And that,

1. As a Punishment for Luke-warm­ness, and want of love to the truth: when the light is undervalued, darkness is sent in stead thereof. The Gentiles that held the truth in unrighteousness, and delighted not to have God in their know­ledge, God gave them over to a reprobate sense, Rom. 1.28. They became fooles; their foolish hearts were darkened. Ahab hated Michaiah for speaking the truth, and therefore a lying spirit was sent in­to his Prophets to seduce him to his de­struction, 2 Kin. 22. So Mich. 2.7, 12. Prophesie not, say they, They shall not prophesie, saith the Lord, but if a man walk in the Spirit, and lie, he shall be a Prophet to this people.

2. As a trial of those that are sound. 1 Cor. 11.19. There must be Heresies amongst you, that the approved may be made manifest. If they had been of us, they would have continued with us. The [Page 107]house founded on the rock, falls not. The rising of Heresie is a great trial. Deut. 13.1, 2. &c. The Lord your God trieth you, saith Moses: and the pre­vailing of Heresie is a greater: Its hard to swim against the stream. If Peter dissemble, Barnabas is carried away with it.

Quest. Quest. How then may we prevent be­ing ensnared by them.

Answ. First, Answ. 1 Cleave to your own Ministry, (if godly) and wait upon those whom God hath set over you. God gives us pastors for this end, that we should be no longer Children in knowledge, tossed to, and fro with eve­ry wind of Doctrine, Eph. 4.14. God will bless, and make effectual his own Ordinance. Why should we wander abroad to seek, when we have food at home? Why should we withdraw our selves, seeing the mothers milk is most natural for the Infant? The sheep that wanders, is in most danger of the wolfe. Change of diet is not wholesome for the body, much less for the soul. Ano­ther man may have more gifts then thy Pastor, but he hath not more love to, nor care of thy soul, then he that must give an account of it. Children [Page 108]that oft change their Masters, seldom prove good Scholers, nor they solid, and understanding Christians that oft change their Ministers. How doth this suit with the Apostles Precept? Heb. 13.17. Obey them that have the rule over you, &c.

Secondly, 2 Try all things: believe not every spirit; but try the spirits whe­ther they be of God or no: for many false Prophets are come into the world, 1 Joh. 4.1. 1 Thes. 5.17. Shall I (saith A­thanasius) believe unreasonably? Shall I not search what is possible, or profita­ble, or comely, or pleasing to God, agreeable to nature, and consonant to the truth, &c. But many will not take the pains to do it: we (say they) hear such as are honest, and godly, &c. but will you not tell money after them, and weigh gold after them? And will you take their Doctrine upon trust with­out trial? Others pretend want of skill, they cannot do it. But the most silly Creature, from the instinct of nature, knows wholesome food from unwhol­some, and art thou a man, a Christian, a Professor, and canst thou not distin­guish between light, and darkness? To what purpose serves the anointing that [Page 109]we have of God, 1 John 2.27, but to inform, and teach us about those that would seduce us? wariness is required in nothing so much as in matters of Re­ligion, the rather because some errors are so like the truth that they can hardly be distinguished: bring them therefore to the touch-stone of the Scripture, and errors will be known from truth.

Thirdly, 3 Avoid the personal Con­verse with, and the congregational meetings of corrupt, and heretical persons. In times of infection we not only use Antidotes, but shun infected persons, and places. Hence Rom. 16.17. I beseech you (Brethren) mark those that cause divisions, and offences contrary to the Doctrine that you have received, and avoid them. and 2 John 10, Bid not such God speed, &c. St. John would not be in the bath with Cerinthus the Here­tick. Polycarp abhored conference with Martian, as the first born of the devil. Antonius detested communion with all such as had corrupted the faith, and divided the Church. Can a man touch pitch, and not be defiled? May not Satan seise upon thee, finding thee amongst his own, as he did upon that woman in the Theatre. He that would [Page 110]not be drawn away by the workers of iniquity, must hate the congregation of evil doers, Psalm 26.4.

Mr. Cranfords Mischief of Heresies.

Quest. Quest. Seeing the Angel of the Church of Ephesus is commended for that he could not bear with them which were evil, Rev 2.2. who are those evil ones that must not be born?

Answ. Answ. We must distinguish of evill men.

First, 1 Some are private, and close of­fenders; others are publick and scan­dalous.

Secondly, 2 Some are weak, and scru­pulous; others are obstinate and per­tinacious.

Thirdly, 3 Some are evil-doers, and evil practisers only; others are evil Promoters and evil Plotters.

Fourthly, 4 Some are seduced, and mis­led, others are Seducers and Leaders in­to mischeif.

Fifthly, 5 Some are curable, and wil­ling to be reformed, others are incura­ble, and hate to be reformed.

Now such as are publick, and scanda­lous: such as are obstinate, and pertina­cious; such as are evil-plotters, and evil-promoters; such as are Seducers, [Page 111]and Misleaders; such as are incurable, and hate to be reformed, these, and such like ought not to be born. As for the others which are private offenders, weak, and scrupulous, or seduced, they being willing to be reformed, in some cases (I say in some cases) Justice may bear with them.

Quest, Quest. What doth not bearing with them import?

Answ. First, Not to bear, Answ. 1 is not to like, or consent to them.

Secondly, Not to countenance, 2 or uphold them.

Thirdly, Not to allow, 3 or grant them a toleration.

Fourthly, Not to hide, 4 or conceal them.

Fifthly, Not to pity, 5 or compassionate them.

Affirmatively, Not to bear, is,

1. To admonish, and reprove them.

2. To oppose, and resist them.

3. To censure, and punish them.

4. To remove, and cast them out.

5. In some cases, to destroy, and cut them off, either by the sword of the Law, or by the Law of the sword. Thus we have it in the case of [Page 112]Enticers to Idolatry. Deut. 13. If thy brother, &c. entice thee secretly, saying, Let us go, and serve other Gods, &c. thou shalt not consent to him, nor hearken to him, neither shall thine eye pity him, nei­ther shalt thou spare, or conceal him, but thou shall surely kill him, i. e. after pub­lick judgement: Thine hand shall be first upon him, &c. Thus David resolves, Psal. 101.8. I will early destroy all the wicked of the land, &c. And Solomon directs as high. Prov. 25.4.5. Take away the dross from the silver, &c. Saint Paul reproves the Church of Corinth for holding Communion with the in­cestuous person, charges them to excom­municate him. verse 13. himself could not bear false brethren; Gal. 2.5. To whom we gave place by subjection, no not for an hour. He wishes such were cut off, Gal. 5.12.

Quest. Quest. What reasons are there why such persons should be dealt with so se­verely?

Answ. Answ. 1 First, Such evill persons will not be long evill alone: unsound per­sons endanger the sound, as infected houses do the Neighbour-hood. Nemo errat sibi ipsi, sed dementiam spargit in proximos: No man erreth to himself [Page 113]alone, but disperseth his madness amongst others: therefore the Apostle compares such to Leaven. 1 Cor. 5.6. and exhorts Timothy to s [...]un prophane, and vain bablings, i. e. prophane and vain bablers, For they will encrease to more ungodliness, and their words will eate, as a Gangrene, 2 Tim. 2.16, 17. This is oft urged as a reason why the Jews should not mingle with the Canaanites: Exod. 23.32, 33. lest they should make them sin against God: and when they did live with them, they served their Idols, and were a snare unto them, Psal. 106.34, 35, 36. Those opinions, and innovations which at first, are begun by a few, and are hist at by many, grow suddenly in­to credit with most, and in time invade all.

Secondly, If we bear with such, 2 though we could escape their infection, yet we shall fall under the guilt of their sins. We sin in others while we suffer them to sin; we commit all the evil which is in our power to hinder, if we hinder it not. Vitia aliorum si feras, facis tua. We become guilty of other mens sins by not stoping, and restraining them; as we see in the case of Eli, 1 Sam. 3.13. He gave them fatherly advise, but he [Page 114]should have used his Authority. When God cals his people out of Babylon, this is added as a reason, That ye be not par­takers of her sins, Rev. 18.4. which as it denotes danger of infection, so also danger of contracting guilt by not op­posing, and protesting against the Idola­try practised, and Heresies there main­tained.

Thirdly, 3 If either of these ways we partake of their sins, we shall also par­take of their punishments: which is a further reason added for coming out of Babylon. Rev. 18.4. That ye re­ceive not of her plagues: There is no safety of being near them that are un­der the curse of God. Gen. 19.17. Num. 16.26. Depart from the tents of these wicked men, touch nothing of their's, lest yee be consumed in all their sins. Prov. 13.20. A companion of fools shall be de­stroyed.

Fourthly, 4 If God doth not punish them with such wicked persons, he usu­ally punisheth them by them: If they be not scourged with them, they usually become their scourges: especi­ally when for their multitude, or for fear of them, we bear with them. God to confute our policies, makes them [Page 115]both our burden, and our trouble. Josh. 23.11, 12, 13. If ye cleave to the rem­nant of those Nations, &c. the Lord will not drive them out, but they shall be a snare unto you, and scourges in your sides, and thorns in your eyes, untill you perish from off the land. Its better for us to take an example by the calamities which others have suffered for this fin, then to make one.

Fifthly, 5 Not to bear with such evil ones is a mercy, not only to the good, but to the evil: you cannot be more cruel to them, then by sparing them. If Magistrates would be friends to such, they must not let them alone, but wound them. Its the greatest stroke, when God strikes not, Isa. 1.5. Hos. 5.11. Favours, and Compliance emboldens, and hardens sinners, whereas reproof, and punishments may possibly reform, & heal them. It was Davids wish, Let the righteous smite me, &c. Psal. 141.5. There is no stop in sin; if they be let alone, they will grow worse, and when they are at worst, its worst for themselves. Is it not then a kindness to smite them? Its always a kindness offered, though often it be not a kindness not received. Paul is express in a Prophetick Threat, [Page 116]2 Tim. 3.16. Evil men, and Seducers (that is, evil men who are Seducers, or amongst all evil men, Seducers espe­cially) shall wax worse, and worse, de­ceiving, and being deceived: they cozen others, and the Devil cozens them. But if these men will not receive this kind­nesse of smiting to their amendment, it will be a kindnesse to smite them even unto death, if they deserve it. See­ing such, as through the patience of God, so through the patience of the Magistrate in bearing, and forbearing them, do but treasure up wrath against the day of wrath, &c. Rom. 2.5.

Object. Object. But, 1 Cor. 13.6. Love bear­eth all things?

Answ. Answ. 1 First, Love indeed is the Badge of Christs Disciples: It hath broad shoulders, and can bear much, yea, all things which consists with love, but sin doth not so: For love is the ful­filling of the Law: but sin is the trans­gressing of the Law. Love can bear any thing that concerns the fulfilling of the Law, Gal. 6.2. but if any thing be a breaking of the Law, it cannot bear with that. It can bear wrongs, and injuries against it self, but it can­not bear wrongs, and injuries done to God.

Secondly, 2 Charity is not contrary to Justice: we may love the person, while we punish the offender: God punisheth where he loves. Psalm 99.8. Thou wast a God that forgavest them, though thou tookest vengeance on their inventions. So a Magistrate may forgive where he takes vengeance.

Thirdly, Christ is all love, 3 as well as all lovely: He is but love incarnate, and his love is made the pattern of ours: Walk in love, as Christ hath loved us, Eph. 5.2. Now Christ, though he came into the world to manifest his love to us by suffering, and dying for sinners, yet could he not bear with so much as any one sin of any one man, so as to countenance, or comply with it, much less to grant a tolleration to it. As full of love as he was, he would not bear with the Scribes, and Pharisees: He would not bear with Buyers, and Sel­lers in his Temple, but whipt them out. He would not bear with Peter him­self in his folly, but rebukes him with, Get thee behind me Satan, Mat. 16.26. Christ in love bore all our sins, but he will not bear with any: Let Magistrates not out-love their rule, and then bear as much evil as they can.

Fourthly, 4 The love of our selves is the measure of our love to others: Mat. 19.19. Thou shalt love thy Neigh­bour as thy self: But no man ought so to love himself as to bear with his own sins: Holy self-love casts the first stone at a mans own sin, therefore it cannot be love to others to bear them in evil: yea, indeed it is hatred in Gods ac­count. Lev. 19.27. Thou shalt not hate thy brother in thy heart, but rebuke him, and not suffer sin upon him.

Object. Object. But. Mat. 13.30. Christ saith, Let both grow together untill the har­vest.

Answ. Answ. 1 First, We may not argue from every particular in a Parable, but only from the general scope of it: Now the scope of the Parable is only this, to shew that good, and bad will be mixed together to the end of the world. It holds forth Gods good pleasure to us, to which we must submit, not a pattern, or rule by which we must walk, This is no warrant for us to let tares, and wheat to grow together, which are in our power to pluck up.

Secondly, Christ only forbids such a plucking up, as by which the wheat must be rooted up also, i. e. a total ex­tirpation. [Page 119]For should God in an in­stant destroy all the wicked, the bands of humane society would be dissolved: but we know that the plucking up of many sorts of wicked men, is a great advantage to the growth of them that are good. So then such acts of justice as will not hinder, but promote the growth of the wheat, are not at all forbidden in this Text.

Thirdly, 3 Seeing the Command of God: the practise of all good Kings, Magistrates, Ministers, and peo­ple, in their several places, that are re­corded in Scripture, are clear for this, That evil persons, and Hereticks must not be born with, as is before explained. This, or the like Texts may not be interpreted against them, but by them. One Scrip­ture often expounds, but never contra­dicts another.

Thus you hear Mr. Caryls Judgement about tolleration in his Parliament Sermon, upon Rev. 2.2, 3.

Quest. Quest. Upon what account may a man be judged to be a false Prophet, or a false Teacher?

Answ. Answ. He may be so denominated in a two-fold respect.

First, As he teacheth, 1 and venteth [Page 120]lies, and falshood, which is the most common acceptation of the Word.

Secondly, 2 As he teacheth without a commission, or calling.

In the first notion he is a false Pro­phet that teaches lies, or delivers forth the Divisions, and Deceits of his own heart, which he covers over with, Thus saith the Lord, Eze. 13.6. Jer. 28.2. and so fathers his false dreams upon God, and his chiefest care is not to sting his hearers, but to feed his deluded follow­ers with pleasing things, and rather to tickle then to prick them: saying to Ahab, Go up, and prosper, 2 Kin. 22.12. Or God hath broken the yoke of Baby­lon, Jer. 28.2. And this Character God gives them, Lam. 2.14. They have not discovered thine iniquity to turn away thy captivity: and they think to cause my people to forget my name, Jer. 22.27. Hence it is that they are applauded, and spoken well of by all. Luke 6.26. They will not mar their own markets by a sharp reproof. So false teachers are lying Matters, speaking perverse things to draw Disciples after them, Act. 20.30. speaking lies in Hypocrisie, wch they palliate over, with, It is written, or the name of the spirit, and therefore [Page 121]are called spirits of error, 1 Tim. 4.1. and we are forbidden to believe every spirit, 1 John 4.1. i.e. every Doctrine, though pretended to be from the spirit: they bait also their hook with sweet and pleasing baits: They allure, as with a bait through the lusts of the flesh, and wantonness, 2 Pet. 2.18. and they pro­mise liberty, verse 19. which are taking things, and therefore its no mar­vel, though they have many followers, verse 2.

In the second notion, he is a false Prophet, that runs indeed, but is not sent, Jer. 23.22. I have not sent these Prophets, yet they ran; they say, I have dreamed, I have dreamed, verse 25. but they have no mission, and such an one is to be accounted a false Prophet: sive vera praedicet, sive falsa; whether he preach true or false: These are self-called, so that we need not question what such teach, but by what warrant; As Cyprian answered one that enquired what Doctrine Novatian did teach; we need not (saith he) be carefull to know quid ille docet, cum foris doceat, what he teacheth, when he hath no warrant to teach. But of this under another head.

Quest. Quest. What may be considered about Heresies?

Answ. Answ. 1 First, That Heresies are dam­nable, 2 Pet. 2.1. called there Heresies of destruction, by way of eminency; Judas is called the son of destruction, John 17.12. and Anti-christ, the man of sin, the son of destruction, 2 Thes. 2.3. because under Christs name he fights against him, and therefore shall fall under more eminent destruction: so Hereticks who profess Christs name, and yet deny him, or adulterate his truth for their own ends, and lusts, shall come under sorer damnation: swift de­struction, 2 Pet. 2.1. their damnation sleepeth not, verse 3. They were of old or­dained to this condemnation, Jude 4. and this mark is set upon Heresie, that we may all hear, and fear, and do no such thing.

Secondly, 2 Damnable Heresies are brought in privily: these tares are sown while men sleep, in a close, and subtil way which men are not aware of, as Gal. 2.4. False brethren at unawares privily crept in. And Jude 4. Certain are crept in privily, meaning Heresie-Ma­sters. Heresie is modest at the first, and insinuates as the Serpent into Eve, by [Page 123]cunning fetches, and quaeries, Gen. 3.1. or by sweet phrases, ye shall not surely die, but shall be as Gods, &c. verse 4, 5. they make merchandize of you with fine forms of speech, 2 Pet. 2.3. which words composed for the nonce. There is a misterie in this trade of corrupting mens minds from the simplicity that is in Christ, 2 Cor. 11.2. Eph. 4.14. They draw men, as Juglers do a piece of mo­ney with a fine invisible hair, and mix their dross with good silver, that it may pass for currant. Quest.

Quest. How manifold is Heresie? Answ. 1

Answ. Heresie is twofold; Simple, and Complicate. Quest.

Quest. What is simple Heresie? Answ.

Answ. Its an opinion or assertion holden, and maintained contrary to, and subersive of the faith by one that professeth the Christian Religion. Quest.

Quest. What is complicate Heresie?

Answ. Answ. Its that which is attended with Schisme, sedition, and blasphe­my. For,

1. The Schismaticall Heretick upon his opinion, breaks off from the Com­munion of the Church, and runs out in­to separation, setting up his new light (as he calls it) in a new candlestick.

2. The blasphemous Heretick strikes through the name of the great and glo­rious God, or his Truth, with despiteful reproaches, not fit to be named.

3. The seditious Heretick troubles the peace of the Church and State, as an Army is troubled by Mutineers.

4. The seducing Heretick enticeth to his bed all he can, and goes up and down to vent his poyson, to the infecti­on of others, privily bringing in dam­nable heresies.

Quest. Quest. Whether may any of these be capitally punished by the Civil Magi­strate?

Answ. Answ. 1 First, the Lutherans generally do deny that simple Heresie is to be punished with death, and Calvin saith of Servetus, vel sola modestia potuisset vitam redimere, that he might have saved his life had he been but modest: and to such indeed we rather wish light then fire: Let the bloody Papists on­ly have this brand of cruelty upon them, to confute errours by fire and fa­got.

Secondly, 2 for blasphemous and se­ditious Hereticks, all the Protestant Churches do agree that they may be punished with death. Neither indeed [Page 125]can Magistrates answer it to God to be so severe in punishing sedition, and treason, which is against their own name and dignity, and stand still, and look on with their hands in their pocket, whilest the name, honour, and truths of God are openly blasphemed, and traduced.

Thirdly, for the seducing heretick, 3 he is to be prohibited, and restrained. Ma­gistrates will shut up such as have plague-sores running upon them; not to punish them for having the sore, but to prevent the infection: when a mans house is on fire, they will com­mand it to be pulled down to prevent burning the whole Town. One way to put out the fire in the Oven is to shut it up. Many heresies, and errours would die of themselves, if they had not free vent. False teachers (saith Calvin) sunt Satanae lenones, are the devils Panders. Would you suffer Panders to come into your houses to solicite the chastity of your wives, and children? Would you suffer Mounte­banks to sell poison upon a stage to de­stroy the bodies of your Subjects? so you that are Christian Magistrates should not neglect the safety of the [Page 126]souls of those that live under your sha­dow. Damnable heresies can never be prevented, if false teachers may have li­berty to bring them in, and vent them. Thou hast them that hold the Doctrine of the Nicholaitans, Rev. 2.15. Thou suf­ferest that Woman Jesabel, that calls her self a Prophetesse, to teach, and to seduce my people, was a sore charge laid by Christ against those Churches.

Mr. Vines his Parl. Sermon, March 10. 1646.

Quest. Quest. How will it appear that there is so much danger in tollerating Here­ticks?

Answ. First, In regard of the Church: Every one that is versed in Ecclesiasti­cal Historie, Answ. 1 cannot but know how noto­riously destructive Heresies have been to the Church in every Century, robbing her, not only of her tender grapes, but of many choice, and learned mem­bers that might have been very service­able to her, as Demas, Hymenaeus, and Philetus, Phygellus, and Hermogines, Nicholus, Ebion, Cerinthus, Menander, Saturninus, &c. yea, what Commotions, and confusions have proceeded from them; witness that fiery contest of A­lexandria between the Arians, and Or­thodox, [Page 127]where they fought together, and killed each other like swarms of Gnats in the air. How have they de­filed the Churches purity with foul pol­lutions in Doctrine and manners? wit­ness those filthy dreamers. Jude 8. Who defiled the flesh, despised Dominions, &c.

Secondly, 2 In regard of the Common­wealth, damnable errors destroyes its peace by tumultuous insurrections, and horrid out-rages; witness that terrible tempest raised by the Donatists, and Circumcellions, mentioned before. How have Errors, and Heresies overturned the very foundations of flourishing States? Some of them in their very natures having been so opposite to the being, or binding of love, and to the Authority of Magistrates, that where they have taken place, the sinews of States have been so miserably broken asunder under a pretense of liberty, that had not their extirpation been more speedy, they had certainly buried those people where they reigned in utter de­solation. They tend also to the ruine of States, as they engage him who is the God of order, and truth, to be their enemie: and to execute his vengeance [Page 128]upon them: sometimes by a more immediate hand, as Antioch a nur­sery of Heresies, was first defaced by Earth-quake, and after consumed with fire from Heaven. And Nicho­media, a place where the Arians were appointed to meet, was swallowed up of an Earth-quake, and often medi­atly by the sword of the Magistrate, whom God stirs up to take vengeance on his behalf, as we heard before in the examples of Constantine, Theodesius, &c.

3ly. In regard of particular persons to whom they are no lesse pernicious whe­ther ring-leaders, 3 or such as have been perverted by them. Often it tends to the ruine of their bodies, whilest their erronous opinions either make them by excess, and riot, to overthrow their health (as the Libertines of former and la­ter times: 2. Pet. 2.10, 12, 13.) Or by too much austerity to destroy their bodies, and bring them to Death. But if not so, yet God is often so far pro­voked, especially against the founders, and chiefe maintainers of Heresies, that, where man hath neglected to doe it he hath taken the sword into his owne hand, and destroyed them by some sig­nal [Page 129]judgement or other. Thus Arius in the midest of his pomp, and pride, voi­ded his Guts in a Common Jakes: Nesto­rius his tongue was eaten with wormes. Cerinthus was slaine by an house falling on his head. Montanus hanged himself. See many more the like examples in my Mirrour p. 246. &c. But how ever their bodys speed, without doubt, they are dan­gerous, and destructive to their soules, be-nighting their mindes, 1 Tim. 5.6. turning their light into darknesse, and leaving them to innumerable by-ways of ruine 2 Tim. 3.8. they are men of corrupt mindes, reprobate concerning the faith. He­resies corrupt mens minds, destroy a good Conscience, pollute their lives, rob them of beauty, peace, piety, yea of all real, spirituall growth, and exclude from heaven, if not repented of, Gal. 5.20, 21. 2. Thess. 2.10, 11. 2 Pet. 2.17. Jude 13.

Quest. Quest. What then is incumbent upon Magistrates to doe against them.

Answ. First, Answ. 1 they must not hearken to those which plead for, and seek a Tolle­ration of Heresies, or that would tye their hands from executing judgement upon Hereticall seducers, or from pre­venting the growth, or extirpating of so [Page 130]banefull, and pernicious a weed as He­resie is. Such would engage them in the guilt of soules: the ruine of Church and State: would have them lose their repu­tation, and leave their names a curse, and by-word to posterity.

Secondly they must not suffer the Church, 2 for any by respect whatsoever, to be pestred with unsound, or illiterate persons, who have not the tongue of the learned, Isa. 50.4. are not wel taught to the Kingdome of Heaven, Mat. 13.52. want Judgement, Mich. 3.8. and are not able to [...]ivide the word aright, 1 Tim. 4.16.

Thirdly, 3 they must take heed of scan­dalous maintenance. It is the way to breed a corrupt and scandalous Ministry, Like Jeroboams Priests 1 Kin. 12.31. Or Micha's ten shekels Levite. Jud. 17.5.10.

Fourthly, 4 they must encourage such as are Orthodox, and discountenance er­roneous persons and opinions; cherish truths Champions, but discourage erro­nious hucsters. Stop seducers mouths, but command the truth to be taught. By their punishments to let all the world know that they are sensible of Gods dishonor, and that they affect nothing more then [Page 131]to do him service in so necessary a bu­siness.

Object. Object. But would you have us punish them, when many of them are honest, and pious men?

Answ. First, 2 Tim. 3.5. Answ. 1 Many have a form of godliness, and yet deny the power of it. The wolf in the Fable, that he might the easilier deceive, and make a prey of the sheep, put on a sheeps-skin, and did much mischief: the shepherd discovered the guile, and hangs him up in his disguise: His fel­low-shepherds blame him for cruelty in hanging up a sheep: he to undeceive them, wishes them to open his skin, which when they had done, they found the fraud, and justified the fact: I need not make application.

Secondly, 2 You will not allow the Plea, He is an honest, and godly man, in the abuse of Coin, Theft, Treason, &c. why then should it be of force in this greater, and more horrid mischief?

Quest. Seeing Heresies are so wasting, Quest. dangerous, and destructive, how come they to be so prevalent, and to infect so many?

Answ. First, Answ. 1 Because of the qual­lity, and condition of those that broach them; either they are persons of [Page 132]learning, and parts, as were Valentinus, Socinus, Simachus, &c. Or such as are of Repute for piety: They have a form of godliness, and in their words, and deportments are transformed into Angels of light, 2 Cor. 11.14. As were Montanus, Novatus, Arius, and the Munster-Anabaptists, who at first, ex­ceedingly prevailed by their discourses, which were of nothing but mortificati­on, fasting, praying, &c. they pretend­ed to more then ordinary piety, which made them to be indulged in some per­ty differences by those that were in Au­thority; pitied by the Reforming Mi­nisters, and followed by many pious, but inconsiderate persons, who were so gulled by their specious shews, that they little dreamed of the mischief that some of their Ring-leaders aimed at. Or such as have been sufferers for Re­ligion, whereby they have grown into esteem with well meaning pious people. Thus David Georg, at first was cast into prison, and bored through the tongue for speaking against Popish Idolatry, which made him highly esteemed a­mongst the godly, yet afterwards he became a most blasphemous Heretick, affirming that the Scriptures, even those [Page 133]of the Apostles, were lame, childish and, ineffectual for the understanding of the things of God, that he was greater then Christ in the flesh, &c. and by reason of his former sufferings he drew many Disciples after him.

Secondly, 2 Because of their manner in dispersing their Errors, they have their guiles, and Arts to insnare poor souls, Eph. 4.14. They study the per­sons, and wait their opportunities to de­ceive, Rom. 16.18. They use fair speeches to beguile the hearts of the simple; they profess Love, and Charity, to be eies to the blind, feet to the lame, guides to the erring, &c. and yet they are ra­vening wolves, Mat. 7.15. They seek to gain credit, by laying open, and rebuk­ing the faults of others, which they cu­riously pry into, and like flesh-flies, pas­sing over what is sound, and right, light only upon what is sore, and putrid in them: They are vehement, bold, confi­dent, and resolute, being men of seared consciences, and brazen faces, that can­not blush; like Simon Magus, they cry up themselves to be some body, yea, the mighty power of God, Act. 8.9, 10. They use swelling words of vanity, 2 Pet. 2.18. whereby they gain upon the simple that [Page 134]understand them not, and have their persons in admiration. They pretend to high Misteries, being vainly puffed up in their fleshly minds, intruding them­selves into things they understand not, Col. 2.18. They blasphemously father their Errors on the Spirit of Truth, wracking, and wresting his Word to their purpose, 2 Pet. 3.16. or if they cannot do that, then they boast that they have their direction from imme­diate Revelation, &c.

Thirdly, 3 Because of the matter which they broach, which perhaps is something new, and men naturally have itching ears, 2 Tim. 4.3. and Athenian-like, are greedy of new things: they are weary of old truths, being they never saw their beauty, nor tasted their sweet­ness, which if they had, they could never have sleighted; yet many times it is not so much new matter, as a new dress in hard, and unintelligible words, which Paul counsels Timothy to shun, 1 Tim. 6.20. and hereby they conceal their meaning, lest if it come to light, it should appear what adulterate ware they obtrude upon the people for the truths of God.

Fourthly, 4 Because of the negligence [Page 135]of those servants whom Christ hath im­ployed about his Vineyard to take care that the seed of Truth be sown, and every plant of the envious mans plant­ing be plucked up: and these are,

1. Ministers, who should preach fre­quently, hold forth the whole truth clearly, confute gain-sayers solidly. Tit. 1.9. If after one or two admonitions they refuse to be gained, avoiding their perverse Disputes, and company, and warning others to beware of them, 2 Tim. 2.16, 17. using gentleness to them that are Seduced. 2 Tim. 2.24. &c. proving if at any time God will give them Repentance, &c.

2. Magistrates, who ought to sup­press, and punish Heresies, and Hereticks; as afore was shewed. But if the foun­dations be removed, what can the righte­ous do? Psalm 11.3. O how sad was it with the Church, when Arianism had invaded the Throne it self: for then the people conforming to the Princes Judgement, were easily infected with it: Or, suppose Magistrates are not tainted themselves, yet if they sleight differen­ces in Religion, as Festus did the business of Paul, Act. 25.19, 20. Or if they be afraid to displease, of a low spirit, [Page 136]backward to enact, and execute accord­ing to the de merit of the Error, or He­resie, how can it be expected that either the truth should be righted, or the mad­ness of Hereticks repressed?

Fifthly, 5 Because peoples hearts like a prepared soil, are ready to intertain these damnable Errors: their minds are filled with darkness, and therefore they are unable to judge of the things of God; For they are spiritually discerned, 1 Cor. 2.14. Neither is this only natu­ral, but adventitious also, frequently, be­cause their frozen hearts are void of the love of the truth. But in some are the beginnings of knowledge, yet do they hang too equally poised between Truth, and Error, being full of doubts, which makes them a prey to Sedu­cers: they are very credulous, like Solomons fool, Prov. 14.25. perhaps through sluggishness, being rather wil­ling to take things on trust, then to take pains to try what conformity they hold with the truth. Sometimes they have corrupt consciences which must be boulstered, Ezek. 13.18, 20. corrupt af­fections which must be humoured, 2 Tim. 4.3. and corrupt practises which must be concealed, which makes them [Page 137](like the Elephant) to muddy the pure waters of Truth, that their uggliness may not appear, as the Pharisees did the Law by their foolish glosses, Mat. 5.21, &c. They love darkness more then light, because their works are evil, John 3.19. They make their lusts their Law, and therefore lie open to be seduced by such, who bait their hook with what is proportionable to those lusts in them, 2 Pet. 3.18.

Sixthly, Because the time, 6 and season much conduceth to help forward this evil. Its a time of liberty wherein the reins of Government are laid too loos­ly upon the peoples neck. Nay, per­haps the garb, and fashion that is in most request, is Heresie, which finding pa­tronage from persons of no mean rank, and power, no marvel though it spread apace, and flourish; weeds appear not till the Summers-Sun revive them. So errors, if they receive not some gleams of countenance from some in a superi­or orb, would soon wither, and quick­ly vanish.

Mr. Tho. Hodges Parl. Sermon Mar. 10. 1646.

Quest. How will Errors, and Heresies, Quest. further appear to be so dangerous?

Answ. Answ. 1 First, Because the Scripture doth flatly charge sin, and pernicious­ness, and damnation upon them. Heresie is made a work of the flesh that excludes men from the kingdom of Heaven, Gal. 5.20, 21. Peter calls them pernicious, and damnable, that bring swift destru­ction: and saith of the Authors of them, that their damnation slumbers not, 2 Pet. 2.1, 2, 3.

Secondly, 2 Let us consider unto what dangerous things Heresies, and Errors are compared in Scripture, by what dangerous Creatures, Hereticks, and false Teachers are expressed. As,

1. Heresies are compared to a Gan­grene, or Canker, 2 Tim. 2.17. which corrupts one part after another, till at length it eats out the very heart, and life. Sometimes to a Shipwrack, 1 Tim. 1.19, 20. In what a miserable condi­tion are passengers, when their ship is split under them? Christ calls them Lea­ven. Paul calls them a bewitching. Learned Writers call them a Leprosie, Poison, Fire, a Tempest, a flood, &c.

2. Hereticks are sometimes stiled Foxes, Cant. 2.15. Dogs, rending Dogs, Phil. 3.2. Wolves, grievous Wolves which devour the flock, Act. 20.29. [Page 139]Sometimes in effect they are called Mountebanks, Cheaters, and such as be­guile unstable souls.

3. Christ and his Apostles give speci­al charges, and caveats against them, which they would not have done, had they not been very dangerous. Mar. 8.15. Beware of the leaven of the Pharisees. Mat. 7.15. Take heed that no man deceive you; for many shall come in my name, saying, I am Christ, and shall deceive many. Phil. 3.2. Beware of dogs, &c. 2 Pet. 3.17. Beware lest being led aside by the error of the wicked ye fall from your own stedfastness.

Thirdly, 3 The danger of them is ve­ry great. Heresies are the greatest, and highest of dangers to the Church of Christ, worse then the sword, prison, exile, spoiling, torments, yea, and the cruellest death. For the Church al­wayes gained by these, grew more in Purity, in Unity, in Zeal, and Courage: not so by Heresies: which are a flood cast out of the mouth of the Serpent, Rev. 12.15. For,

1. They are a corrupting, and defiling flood, they defile the pure waters, spoil the ground, leave filth, and mud behind them; and coming out of the mouth [Page 140]of the Serpent, they are poisonous wa­ters; and there are four precious things which Heresies corrupt, and defile.

  • 1. Souls of men, which is the noblest, and choiest thing in man, of more value then all the world. Damnable Heresies makes us deny the Lord that bought us, 2 Pet. 2.1.
  • 2. The leading faculty of the soul. It casts poison into the spring. Heresies corrupt the Judgement which moves all the other faculties of the soul. If the light which is in you be darkness, how great is that dark­ness? If the Judgement be in­fected, how dangerous is that infection? In how desperate a condition is the whole soul of such an one? If it recover not out of its Errors, it dies for it.
  • 3. The most active faculty of the soul: they defile, and cor­rupt the Conscience: Now this is amazingly dangerous. A wick­ed Error is blinding when it is in the Judgement only: but its binding also when it is in the [Page 141]Conscience; For whatsoever engages Conscience, the same engageth all, and the utmost of our all. If Conscience be made a party against the Truth, now all that a man hath, all that he can do, will be made out against the truth too. Such an one (with Paul) will grow mad, and des­perate against. Christ. Pauls er­roneous conscience made him consent to Stevens death; yea, could he, in that condition, have met with Christ himself; he would have done the like against him.
  • 4. The Conversations of men. Heresie is seldom, or never di­vided from impiety. Such make Shipwrack of a good conscience, 1 Tim. 1.19. whom Paul calls Dogs, he calls also Evil-wor­kers, Phil. 3.2. and Tit. 1.15, 16. speaking of some whose minds were defiled, he adds that they were reprobate to every good work: And Christ speaking of false Prophets, saith, You may know them by their fruits. The Doctrine of faith is a Do­ctrine [Page 142]of Holiness; and a Do­ctrine of lies, is a Doctrine of prophaness too. He that falls from truth to falshood, will quickly fall from piety to wick­edness. Sleiden in his story of the Anabaptists, writes, that Errors began in their Judge­ments, but ended with wicked practises. Cyprian writing of Novatus, saith, that he was one who itched after new notions, and was beyond measure cove­tous, intolerably proud: no man so prying, no man so treache­rous: he would commend you to your face, and cut your throat behind your back: as false a person as lived; a very fire-brand; and turned the world up side down that he might car­ry on his opinion, &c.

2. Heresies are a drowning, and over­flowing flood: Now there are three things that Heresies overwhelm.

  • 1. The glory of all glories; the glorious name of God, the glo­rious name of Christ, the glori­ous name of the Holy Spirit, the glorious name of divine truths [Page 143] Heresie turns the glory into a lie; It gives God, Christ, and the Holy Ghost the lye: Truth the lye, the Scripture the lye: and he that makes the word of God a Lyer, makes God him­self a Lyer.
  • 2. The Glory of Religion. Re­ligion is darkened: It grows base, and beggerly when its patched with Errors. All Re­ligion is by so much the more excellent, by how much the more of truth it hath, but when once its adulterated, and lea­vened with damnable Errors, now the silver is become dross; &c.
  • 3. Not only the dignity, but the very vital entity of a Church. Truth is the soul of that body, and Error is the death of it. Schism doth much hurt: but false Doctrines more. Schisms do rent the coat, but Here­sies do rent the heart: those pluck up the fence, but these pluck down the building; those do scratch, but these do kill.

Thirdly, 3 Here [...]es are a suddenly ri­sing floud: and herein lies the great­nesse of the danger unto a Church by Heresies, they are quickly conceived, and brought forth. Though truth gets on very slowly, because of the incapacity of mans Judgment for supernaturalls, because of that naturall opposition in man to the things of God, because of the subtile interposition of the Prince of darkenesse, who blindes the minds of men, Lest the light of the Go [...]el should shine into them, yet errors break out easily, and spread swiftly. There needs no preparation of the ground for net­tles: If the seeds do but drop downe, you may soone have a full crop. How soone doth a litle leaven, leaven the whole lump. Paul wondered that the Galatians were so soone turned to another Gospel. Gal. 1.6. The good man slept but one night, and the field was sowen all over with tares. How quickly did the world turne Arian? How sudden­ly did the Anabaptists indanger Ger­many.

Fourthly, 4 Heresies are an encreasing, and swelling floud. False Doctrines at first, seem to be modest: they will be but scruples, and quaere's: and then they [Page 145]become to be probabilityes, and then to be tollerable conclusions, and then they rise to be unquestionable tenents: then first, to be made publick Articles; and then necessary to be held: and then the contrary not to be mantained, and held, nay to be disdained, and re­proached; yea they do not only rise thus to be greater, and greater, but they multiply also, like circles in a pond: one Heresie begets another: a lesser begets a greater. If you consult Historicall Antiquity, its a wonder to behold the great flames that were kindled out of small sparks: what monstrous opini­ons have been built upon errors, which seemed but little at first, &c.

Fifthly, 5 Heresies are more dangerous then any other floud by reason of their diverse qualities in them. Other flouds are quickly up, and quickly down: these are quickly up, but abate very slowly: they are like diseases, they come upon us flying, but goe from us creeping. For one Heretick, who hath been poysoned in his judicials, you may finde a thousand con­verted who have been only stained in their morals. Heresie is shored up by all the parts, arguments, shifts, [Page 146]and learning of carnall reason: and its born up by an haughty, and proud spi­rit: & its so fallacious that when you come to handle it, its so rammed in with obsti­natnesse, that its almost a miracle to work effectually upon an Heretick.

Quest. Quest. Why, what dangerous errors, and Heresies are now divulged amongst us? Answ.

Answ. Take a brief Catologue of some of them.

1. that God is the Authour of sin, yea of the very sinfulnesse of the sinfull acti­on.

2. That the Saints in this life are ful­ly perfect: as omniscient as God.

3. That the fulnesse of the God-head doth dwell bodily in every Saint, in the same measure as it did in Christ, whilest he dwelt here on earth

4. Then when the fulnesse of the God­head shall be manifested in the Saints, they shall have more power then Christ had, and doe greater works then he did, & that then they shall have Divine ho­nour.

5. One was complained of for saying that Christ was a Bastard.

6. Others, that themselves were Iesus Christ the Messias.

7. That Jesus Christ is not God essenti­ally, but nominally.

8. That his humane nature was defi­led with originall sin as well as ours.

9. That he is not of an holier nature then men.

10. That it is as possible for Jesus Christ to sin, as it is for a Child of God to sinne.

11. That there is no such thing as a Trinity of persons.

12. That the Scriptures are but a hu­mane invention, a meer shadow, a false History, and ought not to be the foun­dation of any mans Faith, more then the Apocrypha, and other Books.

13. That the Scriptures of the Old Testament doe not bind us Christians, nor those of the New neither, any fur­ther then the spirit for the present re­veales to us that such a place is the Word of God.

14. That God never loved one man more then another before the world; and that the Decrees are all conditio­nall.

15. That there is no Originall sin.

16. That the will of man is still free, even to supernaturals.

17. That the Saints may fall totally, and [Page 148]finally from grace.

18. That Christ dyed alike for all; yea that the salvificall virtue of his death ex­tends to all Reprobates as well as to the Elect: yea to the very Devills as well as unto men.

19. That Christ came into the world, not for satisfaction, but for publication; Not to procure for us, and unto us the love of God, but only to be a glorious publisher of the Gospell to us.

20. That God is not displeased at all, if his children doe sin: and that its no less then Blasphemy for a child of God to ask pardon for his sins.

21. That sanctification is a dirty and dungie qualification.

22. That the Doctrine of Repentance, is a soule-destroying Doctrine.

23. That fastings and humblings are Legall, and abominable.

24. That the soules of men are mor­tall.

25. That there is no heaven for the godly, nor hell for the ungodly.

26. That Civill Magistracy is Anti­christian, and but a usurpation.

27. That the whole Ministry of the land, as to their ordination, and stand­ing is Antichristian.

28. That its as lawfull to Baptize Dogs, and Cats, and Horses, as Infants of Believers.

29. That there is noe true Ministery &c. This day in the world: nor was since the generall Apostacy, which (they say) began at the Death of the last A­postle.

30. That there will be none til some A­postles be raised up and sent, and when those Apostles come, then there will be true Evangelists also, and Pastors, and not till then.

Quest. Qust. What must Magistrates doe in such cases as these?

Answ. Answ. They must doe their uttermost to restraine, and repress them. It was a scornfull speech of Tiberius, that the Gods alone must remedy the jnjuries offered unto them. O no, Magistrates are made keepers of both Tables: Are designed to be nursiing Fathers: they receive the sword to be a terror to the evil; Learned and pious Amesius handling the questi­on, whether Hereticks are to be punish­ed by the civill Magistrate? Answers, that it is his place, and duty, to repress and restraine them, and if they be noxi­ous, and turbulent, & if they be manifest­ly blasphemous, and pertinacious, they [Page 150]may (saith he) be punished with death as Lev. 24.15, 16.

Now that which is required of our Magistrates at this time is?

First, 1 A peremptory abhoring, and crushing that abominable maxime viz: a Catholicke liberty, and tolleration of all opinions: If men may be suffered to step from one Religion to another, they will soone fall from all Religion to none.

Secondly, 2 A publick declaration a­gainst all Heresies, and Blasphemies known to be spoken and printed. When Osto­rodius, and Vaidovius declared their Soci­nian Heterodoxies in the Low Countries, the States Generall banished those se­ducers, and burnt their Books.

Thirdly, 3 Making some standing Lawes against such oppinions as can be proved to be Hereticall, and Blasphemous.

Fourthly, 4 A setting up of Church Di­scipline in its full power, that so it may reach these Heresies and Blasphemies. Were this done, you should not have an Heresie, or Blasphemie, shew its head, but there would be a timely discovery of it, and a spirituall remedy to recover erring persons, & to prevent their further growth.

Fifthly An encouraging, 5 and heart­ning [Page 151]the godly Orthodox, and painfull Ministers of the Gospell in their assert­ings, and vindicating the truths of Christ, and in their oppugning of wicked, dan­gerous, and damnable opinions. Not suffering them to be abused for opposing the adversaries of the truth. Why should the shepherd be discouraged, be­cause he keeps off Wolves from the sheep?

Sixthly, 6 Using their Authority in a timely causing to be sent forth more faithfull, and able Ministers, such as are thorowly tried, & approved to be sound in the faith, and skilful to convince gain­sayers and seducers.

Seventhly, 7 Using their Coercive pow­er with such Methods, and proportions as the reall safety of truth, and soules doth require, and the repression of dan­gerous errors doth need. Not under the pretence of sanctity, to favour the growth of Heresie.

Quest. Quest. What must private Christi­ans doe to prevent infection in these times.

Answ. First, be not light, Answ. 1 or proud Christians. Errors are most apt to breed in a proud braine, and a gracelesse heart. Proud, and Blasphemers are joined toge­ther, [Page 152]2 Tim. 3.2. Its the proud man that consents not to the wholesome words of Christ, but dotes about questions, 1 Tim. 6.3, 4.

Secondly, 2 Be not loose Christians. If ungodliness be in the heart, error will easily get into the head. A loose heart can best comply with loose princi­ples.

Thirdly, 3 Be not weak Christians. He whose faith is implicit, and leaning on man, doth often trust out his Judge­ment, and soul. The weaker light you have of truth, the more easily may you be cheated with error instead of truth.

Fourthly, 4 Be not low Christians. A wordly heart is a very low heart. It will be bought and sold upon every turn to serve its own turn. If thou beest the servant of truth for gain, thou wilt be a slave to error for more gain.

Fifthly, 5 Be not rotten, and hypo­critical Christians: Such are given up to believe lyes, who receive not the truth in the love of it. Its just with God that such should fall into real error, whose hearts did never love real truth. The deceitfull heart proves at lenth a de­ceived heart.

Sixthly, 6 Be not tottering, and un­stable [Page 153]Christians. Halt not between two opinions. He whose mind is but indif­ferent about a truth, is more then half on his way to Error.

Seventhly, Be not venturous, 7 and soul-tempting Christians. Julian sipt in his Apostacy by going to hear Liba­nius. Satan is ready enough to tempt you, be not forward to tempt him. Eve lost all by hearing one Sermon from the mouth of the Serpent. That man that will expose himself to hear new truths, doth oft come back with old Errors newly dressed.

Mr. Obad. Sedgwick's Parl. Sermon, Jan. 27. 1646.

Dr. Amias in his Cases of Conscience propounds these Questions.

Quest. Quest. Whether are Anabaptists to be accounted Hereticks?

Answ. Answ. They are not properly to be accounted Hereticks which only deny Infant-Baptism; yet is this such an Er­ror as is not to be tollerated in the Church. But those of them which de­ny original sin, and the humane nature of Christ born of the blessed Virgin, &c. are Hereticks.

Quest. Quest. Whether are the Arminians Hereticks?

Answ. Answ. The opinions of the Armi­nians, as they are received, and held by the common people, are not properly Heresies, though they are grievous Errors tending to Heresie: but as they are defended by some of them, so they are the Pelagian Heresie, because they deny the efficacious operation of inter­nal grace to be necessary to Conversi­on, and begeting faith in us.

Quest. Quest. Whether are the Lutherans He­reticks?

Answ. Answ. Such amongst them as perti­naciously hold the Ubiquity of Christs humane nature, cannot be excused from Heresie, because that opinion doth di­rectly overthrow the humane nature of Christ: But because many amongst them do disown that opinion, and others of them defend it, rather in the heat of contention, then because they believe it to be so, therefore they are rather to be accused for stupidity, or madness, or Schism, then for Heresie.

Quest. Quest. Whether are Hereticks to be punished by the civil Magistrate?

Answ. Answ. 1 First, Its an undoubted truth, that Hereticks are to be suppressed by all godly persons according to their cal­ling, and that power which they have [Page 155]received from God, and the reason is, because all the godly are called to the Christian War-fare, that in their seve­ral stations they should oppose them­selves to the kingdom of Darkness.

Secondly, The place, 2 and office of a Magistrate is, that he should, as there is need, suppress all wicked disturbers of the peace of Church, or State, by his Authority, and the sword, which he bears not in vain, Rom. 13.4. 1 Tim. 2..2.

Thirdly, 3 Hereticks therefore that are manifest, and publick disturbers of the peace, ought to be restrained by the publick Authority of the Magistrate.

Fourthly, 4 Such of them as proceed to Blasphemy, and are pertinacious, and obstinate therein, may be cut off by death, according to that Law, Lev. 24.15, 16. He that curseth his God, or he that blasphemeth the name of the Lord, shall surely be put to death, &c. For though this doth not bind Christians as it was a Law given to the Jews, yet as it was the Command of God himself, it serves for direction to Christians what to do in the like cases. When therefore the glory of God, and the Well-fare of the Church do require that such exemplary punishments should be inflicted, the [Page 156]Magistrates may, ye ought to make use of this, when other means will not pre­vail to amend them. Amesii Cas. Consc. l. 4. c. 4.

Quest. Quest. Why are Hereticks, and false Teachers called the tail? Isa. 9.15.

Answ. Answ. 1 First, For baseness, and con­tempt. Let them pride themselves ne­ver so much in their wit, learning, and others admiration of them, yet God accounts them base.

Secondly, 2 For their base flattery, and playing the Parasites, fawning on Princes, and Patrons, as dogs do on their Masters for a bone, or crust. 3

Thirdly, For their inconstancy, as Dogs move their tails easily every way: so they in their Doctrine, and Conversation are here, and there, and buzzing every where for advantage.

Fourthly, 4 Especially for their poy­sonfull, and hurtfull disposition, and effects. For as Serpents hide their venom in their tails, by which they do much hurt, and mischief: so false-Teachers by their Eloquence, Sophistry, and base shifts hide the poison of their false Doctrines, whereby they infect, and corrupt the Church of God. Hence [Page 157]false-Doctrine is compared to Coka­trice eggs, Isa. 59.5. which if eaten, cause present death. Such Doctrines are pernicious Authoribus, to the inven­ters of them, and Auditoribus to the hearers, and receivers of them.

Quest. What is Mr. Jer. Quest. Burroughs his Judgement about Tolleration?

Answ. His Judgement is, Answ. that nothing makes more stir amongst us this day then this principle of absolute li­berty in matters of Religion. The wan­tonness (saith he) of mens spirits, their extream boldness about the mat­ters of God, and Christ, is such as should cause our hearts to tremble. Such hor­rid Blasphemous opinions are amongst us, owned, and professed with so much impudence, that our Duty to God, our love to, and care of the preservation of Religion, calls every consciencious per­son to set himself against such a false, sinful, and dangerous Principle as this is.

Quest. Why? Quest. what is the danger of this principle?

Answ. First, Answ. 1 its an abhorring thing to any mans heart in the world, that men should suffer that God to be blas­phemed whom they honour; and that [Page 158]nothing should be done for their re­straint, but ask them, why they do so, and to perswade them to doe other­wise.

Secondly, 2 its against the light of Scri­pture, Deut. 13.16. If thy brother, or thy sonne, or thy daughter, &c. shall se­cretly entice thee saying, Let us go and serve other gods, &c. Thou shalt not consent nor hearken to him, nor pity, nor spare, nor conceale him, but thou shalt surely kill him, &c.

Obj. Object. This is the Old Testament, and we finde no such thing in the Gos­pell?

Answ. Answ. We finde the same thing, and almost in the same words, used in a Prophesie of the times of the Gospel, Zach. 13.3. In the latter end of the 12. chap. its prophesied that those which pierced Christ should look upon him and mourn, &c. and then ch. 13.1. There shall now a fountaine be opened for sin and for uncleannesse; and ver. 3. It shall come to pass that he that takes upon him to prophesie, his Father, and mother that begat him shall say un­to him, Thou shalt not live; For thou speakest lies in the Name of the Lord, and his father, and his mother that begat [Page 159]him shall thrust him thorow when he pro­phesieth, the meaning is, that though they begat him, yet they should be the means to bring him to condigne pu­nishment, even to the taking away of his life.

Thirdly, by this principle, 3 the reins are let loose to all kindes of wantonness and spirits of opposition in matters of Religion; and then the pride of mens hearts will carry them forth to infinite jarrings and divisions.

Obj. Object But Christ hath left spiritual means to prevent this?

Answ. Answ. Christs spiritual meanes are to work in a spiritual way upon the heart to change it, and then upon the outward man: But whilest Christs means are thus working, externall means may keepe evil from breaking forth in the outward man. Christ hath not left the outward man to do what it will, till spiritual means work upon the heart, especially considering that if you grant this liberty, men may choose whether any of those spiritual means should at all come at them.

Object. Object. But Magistrates have nothing to do in matters of Religion.

Answ. Answ. Its granted that a Magistrate [Page 160]is not an Officer of Christ in his Medi­atory Kingdom: For Christs Govern­ment is two-fold.

First, 1 As he is God equal with the Father, and together with the Father ruling Heaven, and Earth.

Secondly, As he is God, and Man, Mediator in a peculiar Kingdom of his that he hath by way of dispensation from the Father. Now the Magistrate is an Officer of God the Father, and Son in the general government of the world: but not an Officer of Christ, in his Mediatory Kingdom.

Quest. Quest. But doth not this then exclude him from exercising any power in matters of Religion?

Answ. Answ. No, For God in the exercise of his Power in Governing the world, hath a special aim at promoting the Kingdom of Christ the Mediator, there­fore Magistrates exercising this power of God, ought to aim at the same ends that God himself aims at in the exercise of his own Power, i.e. to be usefull to Christs Covernment in his Church, and for the good of his Church. God from the beginning of the world aimed at the setting of his Son to be King upon his holy hill, at the promoting of the Glory of [Page 161]him who is God-man: And if Magi­strates make not use of their Power to this end, he will require it at their hands.

Quest. Quest. Its granted that Magistrates under the Old Testament had power: but they in the exercise of such power were Types of the Kingly Power of Christ.

Answ. Answ. Were there nothing but meer examples, and Laws from the Old Te­stament to confute this general tollera­tion, they would hardly be cogent, and binding, only so far as there is equity in them, and so the Judicials bind now as well as they did then: But,

There is common Reason, and Equi­ty from one civil Ordinance to prove another, though it be conversant about spiritual things: For,

1. Its the Dictate of nature that Magistrates should have some power in matters of Religion: all people have ever thought it equal. The Heathens would never suffer their Gods to be blasphemed, but punished such as were guilty thereof by their Magistrates.

2. Sure there is a common equity; for there is a necessity for it as well now as then: In natural, and civil things its [Page 162]a good Argument, there is need of such an help, therefore we should seek to have it.

Quest. Quest. How will it appear that there is need of it.

Answ. Answ. Because we were in a most miserable condition if we had no ex­ternal civil power to restrain from blas­phemies, and Seducements: then the condition of the Jews was far more happy then ours. For if any of theirs blasphemed God, and sought to seduce any from him, they were to put him to death: But now if such do seduce our nearest, and dearest relations into such ways, as we judge will turn to the ever­lasting damnation of their souls, yet we must only desire them to forbear, ad­monish, or reprove them, but restrain them we may not. If our deliverance from the Pedagogy of the Law hath brought us into this condition, our burden is herein greater then any that the Law hath laid upon our Fore­fathers. Hath Christ delivered us from one burden to lay a greater upon us? Must we now stand, and see those which are dearest to us, drawn away in­to damnable wayes, and stand, and look on, but no way help them? surely then [Page 163]our condition is very sad: and have we not cause to say, Lord, let any burden of the Ceremonial Law be laid upon us ra­ther then this? If mad-men were run­ning up and down the streets with knives, and swords in their hands, and we might only speak to them, but not restrain them, what a mischievous thing were this? The case is the same, when those who are mad with damnable He­resies may run from place to place, and draw all they can from the truth, and we may only admonish them: surely God hath not put his Children into so sad a condition, but hath provided bet­ter for them.

Thirdly, 3 We find it recorded in Scripture, that heathen Magistrates which had only the light of nature to walk by, yet interessing themselves in matters of Religion; and the Holy Ghost relates it as matter of commen­dations in them. As Ezra 7.26. Ar­taxerxes interposes his power in matters of Religion, and Ezra blesses God for it. So Nebuchadnezzer, Dan. 3.29. I make a decree, that whosoever speakes against the God of Shadrach, &c. shall be cut in pieces, and his house be made a Dung-hill, &c. This is recorded as a [Page 164]work of the Kings Repentance. So, Jona 3. The King of Niniveh proclaims a Fast, and commands all to observe it.

Quest. Quest. But doth not the holy Ghost justifie this power of the Magistrate in the times of the Gospel?

Answ. Answ. Yea; and that,

First, 1 In the Prophesies of the times of the Gospel: for Prophesies: the afore-named place; Zach. 13.3. can­not be put off: and Isa. 49.23. Kings shall be thy nursing Fathers, &c. But their Protection of the civil peace can­not be sufficient to give them the title of Nursing fathers. So Isa. 60.10. The sons of the strangers shall build up thy walls, and their Kings shall minister un­to thee, to wit, by their power. So Rev. 21.24. The Kings of the earth shall bring their glory, and honor to the Church: and surely this is more then meerly to protect their outward peace.

Secondly, 2 In the New Testament. Rom. 13.4. He is thy Minister for thy good. And 1 Pet. 2.13, 14. Magistrates are sent for the punishment of evil-doers, &c. Now therefore why should we di­stinguish where the Scripture doth not. Non distinguendum ubi Scriptura non distinguit.

Object. Object. But the nature of the thing requires that it be restrained to those things that belong to his cognizance.

Answ. Its true, Answ. the Magistrate can­not command every good thing, nor pu­nish every evil. The abstruse contro­versies in Religion come not under his cognisance, as a Magistrate: only he is to punish such things as are against the rules of Justice, and Equity, and the common light of Christianity.

Object. Object. But those forenamed Scrip­tures speaking of civil Magistrates, speak only of their power in civil things?

Answ. Answ. The Magistrate is called ci­vil, because the power that he executes is Civil. He cannot do the works of a Church-Officer, as to administer the Sacraments, preach, &c. by all the power he hath: but this hinders not the use of his Civil power, and the do­ing of external acts upon the out­ward man, which are subservient to a spi­riual good. Though he cannot work in a spiritual way upon mans soul by his power, yet he may by the exercise of it upon the outward man, restrain it from the external act of evil, or bring it to an external good. For what Com­mandment soever requires any duty, [Page 166]requires us to make use of all helps that may further the performance of it; and if there be civil, natural, or spiritual helps, we are bound to make use of all.

Object. Its granted that Magistra­cy is Gods Ordinance for our civil good, by those Texts of Scripture: but how will it appear that he intended it for our spiritual good?

Answ. What naturalness there is in any thing, it hath it from God: For Nature is Gods work: So then if there be a Naturalness in it, to work upon the outward man for the furtherance of its spiritual good, this is from God.

Quest. How can natural, and exter­nal things be helps to things spiritual, and divine?

Answ. Reason, yea, sense tells us, that the taking away of external hin­derances, and the puting men upon the external use of divers things, may keep from much evil, and further much spiritual good. Seeing therefore that the New Testament sets out the power of Magistrates, and requires submission to them in general tearms; we may thence conclude, that the Lord intend­ed to leave Christians for their subjecti­on [Page 167]to Magistrates, to the light of na­ture, and to the equity of the general rules which were in the Scripture afore­time: so that we may boldly say to God himself, Lord, We found in thy Word that once thou didst make use of the power of the Magistrate in matters of Religion, and its no where forbidden in the new Testament, nay its there said, that they are appointed for our good, and to be a ter­ror to evil workers, whence we gathered that it was thy will that we should sub­mit to them according to those general rules. We found also that it was thy mind that we should make use of all natu­ral helps for our spiritual advantage, and we found in thy Word that thou didst al­low the Exercise of the Magistrates power in matters of Religion even to those that had but the light of nature to guide them: and seeing the use reached only to the outward man, we did not see it neces­sary to have a special institution for it, & therefore we made use of it; and without question God will accept of this plea. Con­sider also further.

First, That when the Apostles were convented before Magistrates about matters of Religion, they never plead­ed, You have no power in things of this [Page 168]nature: they belong only to Christ, who is our King, and to the Government he hath set in his Church: but they only pleaded the justness of their cause, and that which they preached was the truth of God, and that they did it in obedi­ence to him.

2. If all men are bound to improve all their gifts, and talents for the pro­pagation of the Gospel: then the Ma­gistrate that hath more power then others, must improve that likewise, not only by countenancing the truth, but by all other means according to the Dic­tates of reason, not forbidden by Scripture.

Object. Object. But Conscience is a tender thing, and therefore must not be meddled with?

Answ. Answ. For all this the devil must not be let alone when he gets into mens consciences. God hath appointed no City of refuge for him. If he be got into the Conscience, he must be fetched from thence, as Joab was from the horns of the Altar, or faln upon there.

Quest. Quest. What then may be done to a man in such a ease?

Answ. Answ. 1 First, A man that pleades Conscience, may be required to give an [Page 169]account of his conscience, and the grounds upon which he goes. Its against the light of nature for men that live in a society that they should do such things whereof they need give no ac­count to any whatsoever.

Secondly, 2 Enquire, whether the de­vil indeed be in the conscience: it may be he is in some other room in the soul, only he pretends to this as to his san­ctuary. If he should be found in a mans will, he thinks he should be hunted thence with violence: but he hopes men will deal more tenderly with con­science, and will let him alone there.

Quest. Quest. But how shall we know whether the devil be in the conscience, yea, or no?

Answ. First, Answ. 1 If you see a mans pri­vate Interest is much engaged in what he pretends Conscience for, you may then justly suspect him.

Secondly, 2 If in other things it ap­pears that the man is not much under the command of conscience, but he can take liberty as he pleaseth, you may justly suspect him.

3. Thirdly, 3 When the account a man gives, cannot in a rational way be judg­ed such as should probably mislead him [Page 170]so grosly; as is apparent he is misled.

Fourthly, 4 If a man be proud, and turbulent in his carriage, then the devil is rather in the will then in the consci­ence: when a man by reason of his conscience differs from his brethren, he should carry himself with all humility, and meekness, and self-denial in all other things that thereby he may ma­nifest, that its not from wilfulness, but meerly from tenderness of conscience that he cannot do as others do.

Fifthly, 5 If a man be not willing to use means for the informing of his con­science, no not of those means which are not against his own principles, but goes on peremptorily, and stoutly.

Sixthly, 6 When a man by reason, or Scripture is so put to it, that he must either renounce his Error, or fly from some of his own principles; he will rather deny his principles then yield himself convinced of his Error: This is such an one as the man spoken of. Tit. 3.11. that is self-condemned; and therefore ought to be rejected.

Quest. Quest. But what may be done to such as persist in an Error under the pretence of conscience.

Answ. Answ. 1 First, After other means [Page 171]used, if he persist in such an Error as cannot stand with the Power of godli­ness, notwithstanding his conscience he is to be cast out of the society of the Saints.

Secondly, 2 If his Error with the pro­fession of it, be dangerous to the state, and he cannot be reclaimed, he may be cut of from it also, notwithstanding his plea of Conscience.

Thirdly, 3 Pretence of conscience can­not excuse a man in matters of appa­rent injustice done to another, either in his state, or goods.

Fourthly, 4 A man may bring himself both under the Civil, and Ecclesiastical sword, not only for sins injurious to our brother, but for sins against God, as Blasphemy, gross Idolatry, &c. Yea, the heathens cannot by violence be compelled to profess the Christian Re­ligion, yet notwithstanding any plea of conscience they may be restrained, and that by violence from blaspheming Christ, the Scriptures, or doing acts of any open dishonour to them.

Fifthly, 5 Notwithstanding any mans conscience, he may be kept from se­duceing, and endangering the salvation of others. The light of nature teaches [Page 172]us, that such may be cut off as streng­then others in soul-damning princi­ples.

Sixthly, 6 In some cases, a private man himselfe may use violence to restraine men from evill. If a man should come to seduce my wife, or child in a matter which I know would endanger their souls, if I could have no help by the Magistrate, I may, if I have power keep him off. Now what I may doe by my owne strength, I may call in the help of the Magistrate to do for me, when there is a Magistrate, and he is bound to use his Authority therein.

Quest. Quest. But what if errors be of less moment, can there be nothing done to men to restraine them from such?

Answ. Answ. Yea, such may be troubled for such ways of evill that their Consciences put them upon so far as to take off the wantonness of their spirits, & their neg­lect of means. In times of Liberty there is a great wantonness upon mens spirits: they are equally ballanced to receive truth or error: and every little thing casts the bal­lance, as interest in a friend, esteem from such men of repute, &c. Now to help against such tentations, if an erro­neous [Page 173]person shall see that there is som­thing to be suffered in that way, it may be a meanes to restraine him from embra­cing it.

Quest. Quest. Suppose a man be not wan­ton, but serious, and neglects no meanes to inform his Conscience, and yet he can­not yeild, what may be done to such a man?

Answ. Answ. He should be dealt with in much tendernesse and love, yet in such things as by his weakness he makes him­selves less serviceable to the Common­wealth, or Church, then other men, he may be denyed some benefits, and priviledges which are granted unto o­thers.

Quest. But by fomenting Divisions, Quest. those which are in authority may rule the people best? the divisions of the times are their advantages, and their ends are best served when Church and State are most di­vided.

Answ. Answ. But let men that for such ends love division, consider that,

1. To maintaine that which is e­vill.

2. To aime at their owne ends, not regarding what publick mischiefes fol­low, so their private advantages might be served.

3. Not careing what the divisions are, if so be their turne may be served, this is abominable, and cursed is that man that wishes for, or rejoyceth in, or seeks the continuance of divisions for such base ends: yea, he is not worthy to breath in so good an air as Englands is, that would not willingly lay down his life to cure the present divisions that are amongst us. Just it were that such a man should be separated to evil, and that his name should be blotted out from under Hea­ven.

Mr. Burroughes his Irenicum.

Quest. Quest. How else may the wickedness of a tolleration of Heresies, Blasphemies, &c. be made out?

Answ. Answ. 1 First, The Scriptures of the Old and New Testament do oft com­mand us to ask for, follow after, and to walk in that one good way, and to con­tend earnestly for that one Faith, to hold fast the truth, &c. and reproves, and condems turning aside to any false way, or halting between two, or more Reli­gions, or Worships, So 1 King 18.21. 2 Kin. 17.33, 41. Zeph. 1.5.

Secondly, 2 God fore-tels, and promi­ses, especially in the days of the Gospel to give one heart, and one way to his peo­ple: [Page 175]and that as there is but one Lord, so his name shall be one, and that all shall call upon, and serve him with one con­sent, Jer. 32.39. Ezek. 11.19. Zac. 14.9. And there are many exhortations to Christians to be of one mind, and that there be no Schisms amongst them, &c. 2 Cor. 13.11. Phil. 2.2. & 4.2. 1 Cor. 1.10. Eph. 4.3. therefore the tolerati­on of all, or many ways is contrary hereunto.

Thirdly, 3 A tolleration of false ways fights directly against many places of Scripture, as 2 Cor. 13.8. We can do nothing against the truth, but for the truth, Pro. 23.23. Buy the truth, and sell it not. So, Be valiant for the truth: Strive for the faith of the Gospel. They that keep the Law contend with the wick­ed. Paul would not give place to false brethren, no not for an hour: and many other places named before.

Fourthly, 4 The sum of the Scripture is faith, and a good life, and the end of all Estates both Political, Ecclesiasti­cal, and Oeconomical are to maintain, and continue these. But a general tol­leration is against all these, in that it allows a liberty of denying the Scrip­tures to be the Word of God, and sets [Page 176]up the conscience above the Scriptures: making every mans conscience, even the polluted, and seared conscience the rule of faith, and holiness, before the pure, and unerring Word of God: whilst they cry out, Men must go accord­ing to their consciences; but never speak of going according to the Word of God.

Fifthly, 5 What God in his Word com­mands, or forbids single persons for themselves, and their own practise, he commands, or forbids the same, not only for themselves, but to them, for all under their command, and they must see to it to use their power, Authority, and interest to cause all under them to do so likewise, and not to suffer them to go on in any false ways, as these Texts amongst many others prove, Gen. 18.19. Exod. 20.28. Deut. 6.4, 5, 6, 7. Eph. 6.4.

Sixthly, 6 The Patriarchs, godly Judges, & Kings, and other good Magistrates did make use of their Authority to suppress false Doctrine, false Worship, false Pro­phets, and Seducers, and to bring those under them to the true Worship, and fear of God, as Abraham, Jacob, Moses, Joshua, Gideon, Jehosaphat, Asa, Hezekiah, Josia, Nehemiah. &c.

Seventhly, Yea, 7 They did not only do it, but therein did their duty, as is clear from the approbations, special Testi­monies, Promises, Rewards, and Blessings given by God of them, made to them, and bestowed upon them by God for so doing. Its said, that therein they did that which was right in the sight of God, 2 Chr. 14.2, 3, 4. and many other places.

Eighthly, 8 such Magistrates as were dear to God, yet if out of carnal respects to Wives, Children, or other Interests, they tollerated Idolatry, and other evils, and used not their power to restrain, and punish them, have been sharply re­proved, and severely punished by God for it, as Solomon, 1 King. 11.4, &c. Eli, &c.

Object. But Idolatry, Object. and Idolaters were the adaequate Object of the coercive power of the Kings of Judah, and that Idolatry not meant of those that worshiped the true God in a false manner, but of such as left the God of Israel to worship false gods, and those neither, simply as such, but as seducing others; but this power ex­tended not to Hereticks, Schismaticks, &c. though there were amougst them Pharisees, Saduces, Herodians, &c.

Answ. First, Idolaters, Answ. 1 and Idolatry [Page 178]only were not the adaequate object of the Magistrates coercive power, but ge­nerally the matter of the Covenant, the whole worship, and truth of God: For Josiah, Hezekiah, Asa, and Jehosa­phat, suppressed other evils besides I­dolatry, as Wil-worship, things abused to Idolatry, and prophanation of the Sabbaths, marrying of strange wives, &c. as appears, 2 Chron. 34.31, &c. 2 Kin. 23.8, 9. with 2 Chron. 14.3, 5. & 15.17. & 33.17. Neh. 13.7, 8, 15, 16, 17, 28, 30. Ezra 10.3, 5. 2 Kings 23.24, 25.

Secondly, 2 The Idolatry which these godly Kings punished, and reformed, was as well the worshiping of the true God after a false manner, as the wor­shiping of false Gods, as appears in the Golden Calf, Exod. 32.4, 5.6. and Je­roboams Calves, 1 King. 12.27, 28. they did not believe these Calves to be Gods, but worshiped Jehovah by them. And Josh. 22.11, 12. All Israel gathered to­gether to war against Reuben, &c. not for making an Altar to a strange god, but for making an Altar to offer upon to the true God, besides the Altar which was in his Tabernacle, verse 21.26, 28, 29.

Thirdly, 3 They did not only punish gross Idolaters which were Seducers, [Page 179]but such as were seduced. Moses pu­nished 3000 with death for their Calf-worship. So 2 Chron. 15.13. they that would not seek the Lord, whether small, or great were to be punished, Deut. 13. all a City that was drawn to serve other gods, was to be slain.

Fourthly, The Pharisees, Saduces, 4 Herodians, &c. were not punished:

  • 1. Because Religion was then mightily corrupted, and all things were out of order in Church, and State, which ha­stened their destruction.
  • 2. The Jews were not then a free people, nor had the civil power absolutely in their hands.
  • 3. God permitted those times to abound with Sects, because he had a purpose to destroy their Common-wealth, and the Tol­leration of those Sects made way for, & hastened their ruine, as it hath done many others.
  • 4. There is a great agreement be­tween the false Prophets under the Old Testament, and the false-Teachers under the New, as is evident in many Scriptures of the New Testament, which [Page 180]lively resemble these each to o­ther, so that it cannot be ima­gined that the first sort should be punished with death, and the later not punished at all.

Ninthly, 9 we have the full concurrent testimony, and judgement of the most Godly and learned Protestant Divines, as Calvin, Zanchy, Melancthon, Beza, P. Martyr, Bullinger, Musculus, Chem­nitius, Gerard, Bucanus, Bilson, Cart­wright, the Leiden Professors, Voetius, Triglandus, &c. that the care of Reli­gion and Gods worship belongs to the Magistrate, and that God hath given him power objective, and external in Ecclesiastical causes to look to Religion as well as to civil Justice.

Tenthly, 10 there are many commands in Scripture given to Magistrates to punish oftenders against the first Table, as idolaters, blasphemers, false Prophets, seducers, witches, wizards: profaners of the Sabbath, &c. as Exod. 22.20. Deut. 13.1, 2, 5. and 17.2, 3, 4, 5, 12, 13. Lev. 24.16, 23. and 20.2, 3, 4, 27. Deut. 18.20, 22.

Object. Object. But these are Old Testament examples.

Answ. Answ. First, its evident that some of [Page 181]these commands, as against offering their children to Molech, and dealing with familiar spirits, deserve, and are punish­ed now under the Gospel as well as under the Law, why not then those o­ther of blasphemy, false prophets, ido­latry, &c.

Secondly, 2 these precepts for the Ma­gistrates punishing idolaters, blasphe­mers, &c. extended not to the punish­ment of Jews only, but of all strangers in the land, both Proselytes that dwelt amongst them, and passengers that tra­velled thorow, and came into their countrey for traffique. So Lev. 20.2. Lev. 24.16. He that blasphemes the Name of the Lord shall surely be put to death, as well the stranger, as he that is born in the land.

Thirdly, the reasons, 3 and grounds of these Laws, with the use, and end of them are of common equity, and con­cern us Christians as well as they did the Jews.

Fourthly, 4 even before Moses his time, in other Countreys Idolatry de­served punishment by the Magistrate, as Job tells us, Job 31.26, 27, 28. and Artaxerxes, Nebuchadnezzar, &c. made Laws for punishing those that blasphe­med [Page 182]the Lord, and transgressed his Laws, as we heard before. Master Prin in his Sword of the Christian Magistrate support­ed, doth largly and excellently shew, that by the Light of Nature in all ages, even Heathen Magistrates have made Lawes against, and punished such as they e­steemed to be Atheists, Hereticks, Blasphemers of their gods, or oppugners of their established Religion.

Fifthly, 5 this coercive power of the Magistrate is every way as useful, and necessary now for the glory of God, salvation of mens souls, and peace of the Church and State as it was then, yea, & in some respects more necessary, there being in our dayes, not onely the same reasons, and causes for the power of the Magistrate, but many others also, as was shewed by Master Burroughs be­fore.

Mr. Tho. Edw. against tolleration.

Quest. Quest. How may it further appeare that corruption in Religion, outwardly breaking forth, and expressed, may, yea, and must be restrained and punished by the civil Magistrate?

Answ. Answ. From the example of Christ, John 1.13, &c. who whipped out of the Temple those that sold Oxen and Sheep, &c.

Object. But Christ did this as God, Object. or at lest as the Messias, therefore its not imitable?

Answ. First, Answ. 1 Civil Rulers are Christs vice-gerents, as he was God, and there­fore they are called Gods, Psal. 82.1, 6. and said to judge for God, 2 Chron. 19.6. and are called the Ministers of God, Rom. 13.4. who are to take ven­geance in Gods stead; they are also Christs vice-gerents as Mediator, as one that hath all power committed to him in earth as well as in heaven, Mat. 28.18. From him therefore as politi­cal head of his people, Magistrates pow­er on earth must come, Prov. 8.15, 16. Hence he is called King of Kings, 1 Tim. 1.16, 17. Rev. 19.16. yea, he makes them nursing fathers to his Church, and so commits his Church which is his house, into their hands, as to those who by their civil authority are every way to further its welfare; and there­fore what Christ did when on earth, to purge corruptions out of his Church, he now doth by the hands of his vice-gerents.

Secondly, he that was God man, 2 who acted here, did it in a mixt way, not on­ly as God, but partly as man also, as [Page 184]man he made the whip of cords, and smote them therewith: his exam­ple therefore herein is imitable by men of place, and the reason whereby Christs act was justified, was the zeale of Gods house, John 2.17. which must needs be yeelded to be an apt, and just reason sutable to the act, and imitable by o­thers which are called thereun­to.

Object. Object. It was an extraordinary act in Christ as man to punish abuses in Re­ligion in a Corporal way?

Answ. Answ. 1 First, admit that, yet at least the act it self of such punishment of the abuses in religion, must needs be in it self, that whereon the image of Christs zeal was enstamped, and that which in it self is good, or else Christ could not have done it without sin: and if in its nature it was good, its imitable by such as are called thereunto to do that in an ordinary way, which he did in an extra­ordinary.

Secondly, 2 be it that it was extraordi­nary in Christ as man to act thus: So was Phineas his act in killing Zimri, and Cozbi, Numb. 25.7, 8. and Samu­els in hewing Agag in pieces, 1 Sam. 15.33. and Elijahs slaying of Baals [Page 185]Priests, 1 King. 18.40. yet it must be yeelded that there must be some who by office might and should in an ordi­nary way have punished such sins, the Lord not using to stirre up any in an extraordinary way to do any such acts, but in a defect of ordinary power. So by these extraordinary acts, was a sup­ply made of the defect of Magistrati­cal power, which in an ordinary way makes use of the sword, or whip for the corporal punishment, as Rom. 13.4. rather then such abuses in Religion shal not be in an external coercive way, curbed and punished, therefore Christ thought it fit to put forth his hand to so good and blessed a work, when those whose duty it was to do it, would not discharge their trust.

Quest. Quest. What corruptions in religion are thus to be punished by the Civil Ma­gistrate?

Answ. Answ. We must distinguish of cor­ruptions in Religion, and they are,

First, either Dogmatical or Practical: 1 and these again are either such as are more grosse, and strike at the funda­mentals or vitals of Religion, whether directly or collaterally: or such as are of a more circumstantial, and lighter nature.

Secondly, 2 corruptions in religion are either such as are secretly taken up, and embraced; or such as come under mans view, being outwardly ex­pressed by word, writing, &c. and these again are either such as are held forth with meeknesse, and real expressions of a cordial readinesse to lay them a­side upon better information: or such as are carried on in a turbulent way, and with contempt of Civil, or Church order.

Againe, restraint, and punishment of these is either that which is meerly and immediately divine: or that which is partly Divine, and partly humane, in respect either of the agent, or manner of acting: or that which is properly in the nature of the act, person, and man­ner of acting, humane; and this againe is, either Political, which is carried on in a Civil way, and by Political means: or Ecclesiastical, which is carried on in a Church-way, and by Church meanes.

Thirdly, 3 a call of God to restraine, and punish abuses is, either immediate­ly Divine, as when by Divine vision, revelation, prophesie, inspiration, in­stinct, &c. or that which is mediately [Page 187]divine, in respect of God the author, but immediately humane, in respect of man designing and inviting.

Quest. Quest. What conclusions may be laid down upon these premises?

Answ. We shall shew, 1. Answ. Negative­ly, what may not be done. 2. Affir­matively, what may, and must.

First, Negatively, we say, 1 that

1. No private person in these dayes under any pretence whatsoever may take upon him to restraine and pu­nish corruptions in religion in those who are not under their personal charge. It's rash zeal, zeal without knowledge to do any thing this way, without the bounds of ones particular calling, in the limits whereof every one should abide with God, 1 Cor. 7.20, 24. It tends to confusion, and God is no authour of that, 1 Cor. 14.33.

2. No civil authority, nor persons thereunto called, may (as such) pu­nish abuses in Religion in any Ecclesi­astical way, as excommunication, &c. Christ never gave the power of the keys to Civil Magistrates, but to his Church-Officers, Mat. 16.18, 19. and 18.17, 18. 1 Cor. 5.4. neither may Church-Officers punish in an external way, as [Page 188]by imprisonment, fines, stripes, sword, &c. Mat. 20.25, 26.

3. Neither Civil, nor Church power may punish a meer supposed corruption in Religion, but that which doth mani­festly appear to be so by the Word of God, they must not make men offen­ders for a word rightly uttered by the just, Isa. 29.21. that's blind zeal, as Joh. 16.2, 3.

4. Neither of them may censure, or punish corruptions in Religion till they break forth in outward expressions: For then, and not till then they are of legal proof, scandalous, and infectious. Hence, Deut. 13.13, 14. and 17.2, 3, 4, 5. the text saith, If it be told thee, and if thou hast heard it, &c.

5. Though such as are in authority should be in a holy manner jealous, and carry a watchful eye in case of hints given of such corruptions, as the Heads of the Tribes were, when they heard of the new Altar, Josh. 22.11, &c. and Paul of the Church of Corinth, 2 Cor. 11.2, 3. yet they may not by ex­ternal violence, as by Oaths ex officio, imprisonment, wrack, &c. bring that under censure, which Gods providence ripeneth not for it. The Heathen Ro­mans [Page 189]would not do so, Act. 22.30. and 23.28, &c. 35. and 24.22, 23. and 25.5, 7, 8.

6. Though the corruptions in Reli­gion be manifest to the Civil or Church-Officers, yet they are not punishable till sufficient means of conviction be used. So we see in the example of the heads of the Tribes, Josh. 22.11, to 20. An Heretick must not be reject­ed by the Church till after once, or twice admonition.

7. Though neither Civil, nor Church-Officers may impose upon Aliens from the true Religion, any of the wayes of it: yet the Civil Magistrate may not suffer such openly to vilifie, or blaspheme the true Religion, or to a­buse the Ministers and professors of it, or any wayes to disturb them in the holy exercise of it.

8. Neither powers may equal­ly censure, or punish all sorts of corruptions in religion which come into publick view; but as the corru­ptions are more grosse, or the persons more turbulent in their way, so they are to punish them more severe­ly.

Secondly, Positively, 2 we affirme that [Page 190]both Church and Civil Officers, the one in a Church-way, the other in a Politi­cal way, may, yea, must restraine, and seasonably and sutably punish all grosse corruptions in Religion, manifestly crosse to the Word, when they are outwardly, and openly expressed, to the just offence of the Saints, and the hurt of others. We say, they may, and must do it; for its not left to their liberty to do, or not to do it, but its their duty, which they may not dispense with.

Quest. Quest. How can this be proved to be the Civil Magistrates duty?

Answ. Answ. 1 First, because such restraint, and punishment is a choice piece of service to the Lord from them, and no usurpation, but their duty, and wel-be­coming them. When Moses would call forth some to punish with the tem­poral sword, the open corruptions in Religion, Exod. 42.4, &c. 26. He asks, who was on the Lords side? or who is for the Lord? viz. to punish such cor­ruptions in such offenders, and ver. 29. speaking of the same work, he bids them, Consecrate your selves to the Lord, every one upon his sonne, and upon his bro­ther, that he may bestow a blessing upon [Page 191]you to day. Acts of justice against the Churches enemies, are a choice service, and sacrifice to God. Hence, when God by mans sword punisheth the Churches enemies, Isa. 34.6. he calls it his sword that is filled with blood. So, Rev. 19.17, &c. when the overthrow of the supporters of the Man of sinne, is spoken of, its called, the Supper of the great God: so delightful and plea­sing to the great God are such acts of justice by the Civil sword upon such as are grosly corrupt in matters of Reli­gion. Its to him as a sacrifice, as a Supper.

Obj. Object. But still these are Old Testament examples?

Answ. Answ. Surely this is New Testament doctrine, and that which Christ com­manded Saint John to communicate to his Churches. Would not underminers of the Magistrates power, have godly Magistrates to be for the Lord, and on his side, as well now as formerly? would they not have them do him such choice service, which may be to him as a Sacrifice as well now as then? Again, such as are zealous in doing acts of Civil Justice upon corrupters of Re­ligion, they also are said to be with [Page 192]the Lamb, and on his side, Rev. 17.14. and they that are with him, are called, and chosen, and faithful; and Chap. 19.19. they are called Armies in Heaven, i.e. persons of heavenly spirits, aimes, and conversations, arrayed in white. Neither can this be evaded by saying that they fought against Antichrists ad­herents by the sword of the Spirit, the Word of God, or by the sword of ex­communication: but its meant by the temporal sword of Christ, as he is King of Kings, and Lord of Lords, by which he bids his Magistrates from him to a­venge his quarrel upon the Beast of Rome, and his adherents: and the judgment so executed is called the Lords, Deut. 1.17. and this punish­ment upon persons so corrupt in Reli­gion, is in the dayes of the Gospel set out to be a renowned, and accceptable service to the Lord, as is foretold, Isa. 66.19, 20, 21, &c. The Lord will judge with his sword all flesh, and his slain shall be many, ver. 16. to wit, of those as pu­rifie themselves in gardens, eating un­clean things, &c. these shall be con­sumed together, even these that are corrupt in matters of Religion by Gods sword, verse 16. not alone immediate­ly, [Page 193]but mediately, even by the Civil Ma­gistrate, who beares Gods sword for this end, as v. 24.

Again, Cant. 2.15. Take us the Foxes, &c. they are the words of Christ; and the word Take, in the most usual and proper sence, signifies a taking by ex­ternal force. So, 2 Sam. 1.10. David took the Amalekite, and slew him. So, Judg. 12.6. and 16.21. and such ex­ternal forcible taking is proper for Foxes that destroy the Vines, and there­fore this text must be referred to an act in an external forcible way of ta­king and punishing such Foxes, which spoile the Churches of Christ. So false prophets are compared to Foxes, Ezek. 13.4. so then this is cleare from that in Canticles.

1. That this is a charge of Christ, as Mediatour, to all such as being in place and office under him, are to re­strain and punish, even by the temporal sword, as our Civil Rulers, who in a Politicall way are herein en­joyned forcibly to take such cor­rupters, and disturbers of Religi­on; as well as of good man­ners.

2. That such taking of Foxes is a ser­vice [Page 194]very acceptable to Christ, as Me­diator, and Political head of the Church: yea, and to the blessed Fa­ther, and Spirit, in whose name its done, and to the Church, in whose behalf it is done. So Num. 25.11. with 1, 2, 6, 7, 8, God saith, that Phineas his act of zeal, was for his sake, Verse 11. So Psal. 2.10, 11, 12. The Kings, and Judges of the earth are required to serve the Lords anointed, verse 6. which be­ing spoken to Kings, cannot be restrain­ed to service which other godly persons performe, but extends to authorita­tive service, as Civil Rulers: and this was no Mosaical injunction that con­cerned only Judahs Kings: but the Psalm being Prophetical of Gospel-times, shews that its a command lying upon Gentile-Rulers, to serve Christ with their Authority in restraining, and punishing corruptions in Religion.

Secondly, 2 A second Reason is taken from the end to which the civil Magi­strate is appointed by God, whether that end be more general, or special.

1. In General, he is appointed for the good of his Subjects, Rom. 13.4. whether that good be natural, as safety of their bodies, life, &c. or moral, as [Page 195]Temperance, Chastity, &c. or Civil, as Civil liberties, mens Lands, Goods, &c. Or spiritual, as the free passage of the Gospel, the purity of Worship, and of the Doctrine, and Disci­pline of Christ, &c. Now if God hath made him a Minister for good all these ways, then he hath armed him with power in a Civil way to promote that good of his Subjects, and to rescue them from whatsoever breaks out to im­pair that good: And truly corruptions in matters of Religion do strike at all that good, both as they provoke God in Judgment to blast al that good to a peo­ple where they do prevail; & as they oc­casion breaches in a State to the prejudice of their liberties, and peace: witnesse the sad fruits of Popery, formerly amongst us. Of Anabaptisme in Germany: and of Levellisme not long since in England, and I pray God that these may be the last, and to divert that storm which seems to approach by reason of many turbulent, and seditious spirits now working amongst us: and is not then the Magistrate, who in a special man­ner is appointed for the spiritual good of his Subjects, to maintaine and de­fend them by opposing, and punish­ing [Page 196]all principles, and practises which tend to the disturbance of the Church. So Rom. 13.4. Isa. 60.10, 11, 12.

Obj. What need the Church any such helps? It carried on Church-wayes, and worship, when the Rulers of the earth hindred it: and it hath weapons of its own to avenge all disobedience? 2 Cor. 10.6.

Ans. 1. Its true, this help of Civil au­thority is not of absolute necessity to the being of a Church; but its an acumu­lative good, conferred by God upon the Church to curb, and hinder whatsoever is destructive to her good.

2. When the Church hath used her power against the disturbers of her pu­rity and peace; yet even then they may, and usually do grow more inso­lent, and turbulent, and do more hurt then they did before: yea, such may go from place to place to make proselytes; So that either the Magistrates sword, and service is needful, or there will be left no ordinary, nor orderly power to restrain, and punish such grosse offen­ders.

Thirdly, 3 a third reason is from the prayers which God commands his peo­ple to make for this end: and the praises [Page 197]which they return to God when such an end is attained.

1. For prayers, 1 Tim. 2.1, 2. I exhort that prayers, &c. be made for Kings, &c. that we may lead a quiet and peaceable life in all godlinesse, and honesty. Whence it follows.

  • 1. That we come not to God to de­sire to be let alone by authority in any way that is contrary to godlinesse or honesty; the contrary desire being that which we are taught here to pray for.
  • 2. That Magistrates by their office, now under the New Testament, are to look to matters that pertaine to godliness, both Doctrinal, and Practi­cal, appearing in outward view, as well as to matters of honesty.
  • 3. If this be a prayer according to the will of God, as it must needs be, being directed by the Holy Ghost, then its Gods will that Magistrates should by their authority see that their subjects lead a quiet and peaceable life in all godlinesse, and honesty, that is free from disturbance in any such wayes of godlinesse, by open, and manifest disturbers thereof.

2. For praises. So in Ezra's dayes: [Page 198]they thankfully acknowledged it as put into the hearts of their rulers by God, to take such effectual care of pure, peaceable, and comfortably carrying on the whole work of God committed to them, Ezra 7.25, &c. So Revel. 11.15. they praise God, for that the Kingdomes of the earth are become the Kingdomes of Christ, and for that he takes to himself the Kingdome. Now the Kingdoms of the earth become Christs, not onely when the people submit to Christs go­vernment; but when such as Rule un­der Christ, do rule for him, and by their civil power, suppresse such as open­ly oppose, or seek to subvert, or per­vert his royal Laws, and blessed institu­tions held forth in his Word.

Fourthly, 4 another argument may be taken from the zeal foretold to be in private Christians in Gospel-times, whereby they should provoke civil au­thority to use the sword in punishing persons grosly guilty of corruptions in Religion: so in that prophesie before spoken of, Zach. 13.3, 6.

Fifthly, 5 Another reason is taken from the publick evil removed, and good at­tained by the due use of such power, and the sad mischiefs attending, either the [Page 199]want, or grosse neglect thereof, Deut. 17.2, 3, 5, 7. when Idolaters are com­manded to be stoned, its added, so shalt thou put away the evill from amongst you: Good also is attained, and that, 1. Moral, Deut. 17.10. All Israel shall hear, and fear, and do no more such wick­ednesse. 2. Civil, in regard of their outward estate; God would then bless them with peace and plenty: when the Idolaters were punished, God sent raine, 1 King. 18.40, 41. 2 Chron. 14.3, 4, 5. Consider also what a deluge of evils ensue when such power is wanting, or not executed. Thence idolatry, Jude 17.4, 5, 6. Thence corruption in Church Discipline, v. 12. with ch. 18.1. yea, it lets in all temporal judgements: when there is none to stand in the gap, and authoritatively to make up the hedge which is broken down by corrup­ters of Gods worship, then an inundati­on of ruining judgements follows, as Ezek. 21.25, 26. with v. 30, 31. and as it is mischievous to the Church and State, so to the negligent rulers them­selves, and to their families: It was the ruine of Eli's house, 1 Sam. 2.22, 23, 24. with 27.28, &c.

Sixthly, 6 when Magistrates want zeal [Page 200]to restraine, and punish Hereticks, and corrupters of his Word, and worship, God stirs up zeal in others in an extra­ordinary way to do it. When Ahab would not, Elijah doth it, 1 King. 18. he will have it some way done, and therefore he likes of it.

Obj. Object. But grant such power to Magi­strates, and its the way to make men either basely to dissemble, or to do something a­gainst their consciences?

Answ. Answ. 1 First, you may say as much a­gainst that way which Asa, and the State took, 2 Chron. 15.12, 13. when they en­acted, that whosoever would not serve the Lord should be slaine, which they were encouraged unto by the prophecy­ing of Oded, ver. 1. and for this the Lord gav [...] them rest, v. 15. Josias also caused his Subjects to serve the Lord, 2 Chron. 34.33. and you may as well say that this caused their Subjects ei­ther to dissemble, or to sinne against their conscienc [...]s; the like you may ob­ [...]ct against Church-Censures, as Gal. 5.10, 12. 1 Tim. 1. ult.

Secondly, 2 Magistrates in restraining, and punishing such things as are cross to the word of God; punish only such things as men in conscience should [Page 201]avoid, and will this make them to dis­semble, &c.

Obj. Such coercive power in matters of Religion is the way to bring in persecution for conscience sake?

Answ. 1. Teaching Magistrates their duty to punish things manifestly cross to the Word of God, and that after due means used for conviction, is rather a way to restraine them from per­secuting the Saints for a good cause, or conscience, and if accidentally Gods enemies take occasion hence to abuse their power, this must not take away the due use of it. Papists, and Prelates abused Church-censures against the god­ly, yet this their sin dischargeth not the Church from its duty.

2. Its an absurd argument to reason thus. Men may not be persecuted for a good cause, and conscience; therefore they may not be punished for maintain­ing a bad cause, &c.

Obj. The exercise of any such power by godly Rulers is crosse to the meek Spirit of Christ, and to that merciful spirit which he requires to be in his Saints? Rom. 15.1. Gal. 6.1, 2. Eph. 4.32. 2 Tim. 2.25.

Answ. Zeal of God in sharp punish­ing [Page 202]of such corruptions flood well with Christs Dove-like spirit. None so meek as he, and yet none so zealous this way. The zeal of Gods house even consumed him, and made him lay on so hard with his scourge upon those who polluted the Temple, John 2.16. with 14.15, 16, 20. Moses was the meekest of men in his own cause, Numb. 12.3. yet lion-like in that cause of pollution of Gods worship, Exod. 32.26, 27 &c. Hezekiah was a shadow to the Saints, Isa. 32.2. Yet a fiery flying Serpent against Gods, and the Churches enemies, Isa. 14, 29, 30.

Quest. Quest. What other reasons may be ren­dred why the higher Civil powers ought not to grant a Tolleration to their Christian subjects to hold, and professe in matters of Religion what themselves may pretend conscience for their so doing, when indeed grosly erring, and contemptuously, and per­tinaciously holding the same forth?

Ans. Answ. 1 First, because they may not give liberty to their Subjects to live in, and practice the works of the flesh: But Here­sies, and Schismes are works of the flesh, Gal. 5.20. therefore not to be tol­lerated.

Secondly, 2 that liberty which suffers men ordinarily to draw persons away [Page 203]from God is not to be granted by Chri­stian Magistrates; but to tollerate per­sons, under a pretence of Consci­ence, pertinaciously to hold forth cor­rupt opinions, is to suffer them to draw others from God, therefore its not to be allowed, Deut. 13.9.

Thirdly, 3 that liberty which suffers the sheep of the Lord, in an ordinary way to wander from their fold, and pasture without restraint, or effectual care to reduce them, is not to be allowed by political shepherds which God placeth over them: This the Lord complains of, and sharply reproves, Ezek. 34.5, 6, 7, 8. There was no Shepherd, neither did my Shepherds search for my flock: but they wandred and became a prey,—were dri­ven away and devoured; there were Shepherds, but they did not execute their office, but suffered Gods flock to be seduced, and corrupted by false pro­phets. But the liberty aforementioned doth thus; therefore its not to be al­lowed.

Fourthly, 4 such a liberty carries a brand of Anarchy in the State, yea, and of a sad judgement of God upon that State for the provoking sins both of rulers and people. 1. Its one brand of Anarchy, [Page 204]Judg. 17.6. there was no King in Israel, every one did what was right in his own eyes. 2. Its a sad judgement of God, as appears, Zach. 11.9. with 15, 16, 17. where the Lord threatens to leave those of his flock alone to themselves, and to kil­ling courses of sinne: that which dieth let it die: and the judicial means he useth, is in judgement to raise up a foolish Idol Shepherd, i.e. such Rulers in Church and State into whose hands the flock is deli­vered to be spoiled, as v. 5, 6. such as care not what becomes of their souls. So, 2 Chron. 20.33. where it appears that to be left by authority to take up corru­ption in religion under pretence of con­science is a sad judgement of God for the sins of a professing people.

Fifthly, 5 such a tolleration makes Ru­lers not to be for Christ, but in that re­spect, against him: for it makes them not to be for one chief end of his coming, which was to destroy the works of the de­vil: For a tolleration of errours is a tol­lerating the works of the devil; because erroneous doctrines are forged by the devil, and are some of those lies whereof he is the Father, John 8.44. Those doctrinal lies are doctrines of devils, 1 Tim. 4.2. unclean frogges that come [Page 205]out of the Dragons mouth, Rev. 16.13, 14. yea, lesser errors about meats, and marriage are called doctrines of Devils, 1 Tim. 4.1, 2, 3. therefore they ought not to be tollerated.

Sixthly, 6 Such a Tolleration will wound a State in the very continuity of it: It breaks the hedge, and walls of a State; and so lets in manifold mischiefs: For,

1. Corrupt Doctrines so allowed, do mingle with, and wil eat out sound Do­ctrine, pure Religion, and the Covenant of God, which are the ligaments, and bands of a Christian State, and made Je­rusalem so compacted together, Psalm 122.1, 2, 3. For, 2 Tim. 2.16, 17. They will encrease to more ungodliness, and their words will eat as a Canker, or Gangrene.

2. Corrupt Doctrines tend to the breaking of the peace of such societies where they are tollerated. Hence Gal. 5.10, 12. I would they were cut off that trouble you. And Acts 20.30. They draw away (or rent away as members from the body) Disciples after them: Where there are Heresies amongst Church-members, there will be Schisms and Divisions, 1 Co [...]. 11.18, 19. Such filthy Dreamers, Jude 8. are branded for se­dicious [Page 206]persons in Common-wealths: They despise Dominions, and speak evil of Dignities, witness the many break­ings of our Parliaments, and turning of Governments upside down. Such just­ly perish, as did seditious Corah, verse 11. Hence Seducers are called, Traitors, heady, high-minded, Truce-breakers, False-accusers, fierce, &c. 2 Tim. [...].1, 2, 3, 4, 5. and that he speaks this of Seducers appeares, verse 6, 7, 8, 9, 13. And Jude 16. They are branded for Murmurers, and Complainers, quarrel­ling against matters in Church, and State. All ages have declared that per­sons of corrupt Principles in Religion are frequent Movers, and Abettors of civil seditions.

3. Corrupt Doctrines break the hedges, and walls of a Christian Com­mon-wealth, and leave it naked to be­come a prey to its adversaries. So was Israel, when they had corrupted Reli­gion, Exod. 32.25. till Moses com­manded Justice to be executed upon some, for the terror of others, ver. 26, 27. False Prophets let alone, spoil the vines, and break the hedges, as is im­plyed, Ezek. 13.4, 5. So, Ezek. 22.26, 27. When such corruptions are let [Page 207]alone, a gap is made, verse 30. and when none in Authority are found to make it up by punishing them, God powers out his indignation upon them, verse 31. So­lomons connivence at Idolatry in his wives, rent his Kingdom in pieces: but punishing such corruptions puts away evill, Deut. 17.2, 3, 7.

7. Such a tolleration God accounts to be a kicking at Religion, and honor­ing such Corruptors above God himself, as appears, 1 Sam. 2.12. to 16. with 23, 24, 25, 29. Elies sons corrupted the worship of God by snatching what came first to hand: and the Lord saith, not only to them, but to Eli too: Wherefore kick ye at my sacrifice, and ho­nourest thy sons above me? &c. there­fore it ought not to be granted.

8. Such a Tolleration of such evils, causes those very evils to be charged on Rulers themselves, and bringeth the wrath of God upon them. So Elies sons sins were charged upon, and pu­nished on Elie himself, and Solomons connivence at the Idolatry of his wives. And Nehemiah contends with the Ru­lers for not reforming the prophanati­ons of the Sabbath, Nehe. 13.10, 11, 12, 16, 17, 18. the sin of the people in [Page 210]doing corruptly in the matters of God is charged upon Jotham, 2 Chron. 27.2. he did that which was right in the sight of the Lord, yet the people did corrupt­ly, 2 Kin. 15.34, 35. and that is charg­ed upon him as his sin.

9. Such a Tolleration makes men abhor Religion, and to speak evil of the way of truth, as Elies sons cor­ruptions being connived at, made men abhor the Lords offerings, 1 Sam. 2.17. So, 2 Pet. 2.1.2, 3.

10. Such a Tolleration is intollera­ble, because it is an allowing of Foxes to spoil Christs vines, Can. 1.2.16. Of Wolves that spare not Christs flock. Acts 20.30. with Ezek. 34.8, 10. Of Sorce­rers that bewitch men. 2 Tim. 3.13. Gal. 3.1. Who hath bewiched you, &c: they are also as Jesabel, whom God will punish, if men neglect their duty in doing of it, Rev. 2.20, 21, &c.

Thus you have the Judgement of Mr. Tho. Cobbet of New England against a General Tolleration. See more of this in Mr. Cottons answer to Mr. Williams.

FINIS.

Errata Typographica.

PAg. 2. lin. 6. pro Nobathaea leg. Nabathaea. p. 3. l. 21. pro Saphirus leg. Sapphirus. p. 4. l. 1. pro phorus leg. pharus. p. 6. l. 13. pro pollysyllaba leg. polysyllaba. l. 18. pro ped [...]x leg. pedis. in margine pro Harpago est faem. leg. masc. p. 7. l. 26. post silex adde et. p. 9. l. 20. pro mine leg. minae. p. 10. l. 4. pro vendiciae leg. vindiciae. p. 11. l. 11. pro faci­num leg fascinum. p. 15. l. 10. pro Ligar leg. Ligur. p. 20. l. 8. pro areo leg. aveo. p. 23. l. 6. adde distinguo.

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