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 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 we affirme that 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 it s not left to their liberty to do or not to do it but it s 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 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 it s 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 It s 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 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 it s 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 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 very acceptable to Christ as Mediator and Political head of the Church yea and to the blessed Father and Spirit in whose name it s 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 A second Reason is taken
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 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 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 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 heart is a quiet peaceable heart and it will not distract or destroy the peace of a Nation by unnecessary disputations Fourthly 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 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 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 Nip divisions in the bud and quench the fire of contention at the beginning Eighthly yeeld one to another for peace sake As Abraham who yeelded his right up to Lot for peace-sake Gen. 13.9 Ninthly 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 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 it s the duty of Magistrates to restraine men from infecting their subjects with soul-destroying 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 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 negative which consists in a personal forbearing of any thing which will undoubtedly pollute us and this is a good separation Secondly 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 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 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 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 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
esteemed to be Atheists Hereticks Blasphemers of their gods or oppugners of their established Religion Fifthly 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 it s 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 who acted here did it in a mixt way not only as God but partly as man also as 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 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 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 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 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 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 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 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 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.
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 It s seen in back-biting â—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 It s 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 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 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 It s 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 When they dote about Questions and Disputes which have no 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 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 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 when ye seek to devoure one another It s 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 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 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 Zaâ—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 Thus Paâ—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 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 it s no sinful Schism or 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 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 lawfâ—lly 2 Tim. 2.5 A good intention even in 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 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 It s possible to remove to another Church without separation from your owne only let such as think of separating remember these two things First 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 if at last you will needs separate do not uncharitably condemne the true Church that you leave when 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 or division of things that were or should be undivided and as it s 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 it s 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 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 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 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 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 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 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 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 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 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 By crying down the maintenance of the Ministry that when that 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 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 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 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 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 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 it s 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 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 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 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 the same remedies should be used now as then Fourthly There are Hipocrites and Hereticks in 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 Goâ—â—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 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 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 it s 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 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 and learning of carnall reason and it s born up by an haughty and proud spirit it s so fallacious that when you come to handle it it s so rammed in with obstinatnesse that it s 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 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 it s 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 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 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 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 Making some standing Lawes against such oppinions
as are cross to the word of God punish only such things as men in conscience should 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. It s 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 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 that liberty which suffers men ordinarily to draw persons away 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 it s not to be allowed Deut. 13.9 Thirdly 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 it s not to be allowed Fourthly 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. It s one brand of Anarchy Judg. 17.6 there was no King in Israel every one did what was right in his own eyes 2. It s 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 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 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 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 Coâ— 11.18 19. Such filthy Dreamers Jude 8. are branded for sedicious 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. â— 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 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 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 pedâ—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