CHAP. I. Shewing what Peace is.

THe originall words wherby peace is ex­pressed in Scripture, do not unfitly serve to shew the nature of it. In the new Testa­ment it is called [...], which Etymologists will have to be [...], à connectendo in unum, from joyning things toge­ther, because it joynes divers per­sons together in one, makes them as it were one body. Hence the Apostle calls it, The bond of peace, Ephes. 4.3. In the Old Testa­ment it is called [...], which comes of a verb that signifies not [Page 2]onely pacificum esse, but also perfici, compleri, to be made perfect & compleat: because when any so­ciety of men are united toge­ther by the bond of peace, this will be a speciall meanes, to make such a society compleat, and to bring it to perfection. Peace is the immediate issue and off-spring of Christian love, and this love is called the bond of perfection, Col. 3.14. so that Peace may be said to be a good agreement betwixt the members of the same body orsoci­etie of men in all things which will not break their Peace with God; by such a firme uniting of the parts as may tend to the preser­vation & perfection of the whole. According to the nature of the bo­dy this Peace may be distinguisht into a civill or religious Peace; both these, but the latter principally, are to be the subject of this treatise.

1 This Peace is said to be a [Page 3]good agreement, because where there is discord & division, there the bond of union is broken in sunder, & where there is no uni­on, there can be no Peace. As in a musicall instrument, if the strings be not in tune, if they be not set in a fit, and due proportion one to ano­ther, there can be no good harmo­ny, there will be a harsh & unpleas­ing sound. So likewise it is in any so­ciety of men, if there be no good a­greement, there can be no Peace, but so far as discord & division pre­vails, trouble & disquiet will follow.

2 That this may be a good a­greement, it must be both inward and outward, both in affection & action: therefore there must be no groundlesse surmises & suspitions, no secret grudges, no disdainfull contemptuous thoughts, much lesse any angry, envious, malitious af­fections against such with whom we desire to maintaine peace: nei­ther [Page 4]must there be any railing, re­viling, reproachfull speeches, or crossing, provoking, vexing carri­ages towards such with whom we would live in Peace, these be­ing the inevitable occasions of trouble and disquiet.

3 This agreement is principally needfull betwixt those who are members of the same body (whe­ther civill or mysticall) because these have nearest relation one to another, & are ryed each to ano­ther in the strongest bonds of duty, (one principall branch whereof is to be at Peace amongst our selves, 1 Thes. 5.13.) as also because it is the greatest difficulty to preserve Peace with those. It is no hard matter to keep upon faire termes with strangers, & those that live at a distance from us, with whom we have little occasion of enter­course: but the greatest difficultie will be to doe this with those [Page 5]with whom we have daily con­verse, & have most frequent occa­sion of mingling our affairs with them; because the greatest occa­sions of contention with these, are most usually cast in the way; (hence the proverb, fratrum con­cordia rara) therefore our greatest care must be to maintain Peace with these: a civill Peace with them, as men, & a religious Peace, as Christians: for religion reach­eth farther, & is a nearer and stronger bond of union, then any civill or naturall bond can be.

4 This Peace and good agree­ment with men must be in all things so farr as it breakes not our Peace with God. God alone it is who is the first & chiese author of all our good: our Peace with him is the only sure foundation, not on­ly of our Peace & Tranquillity, but of our welfare & safety, yea of all our happiness & felicity. All our [Page 6]Peace & quiet, our plenty & pros­perity, yea our liberties and lives themselves must be subordinate to this; the nearest & strongest con­junctions & combinations of men that tend to the overthrow of this, are rather conspiracies then any true conjunction & unity. Hence it is said, That there is no Peace to the wicked, Isa. 57.21. there can be no true Peace to such as are at wars with the God of Peace, that daily fight against him by their sins, & so cause him to fight a­gainst them by his plagues & judg­ments. Therefore we must do no­thing for preserving of Peace, that may justly provoke his displeasure, either by the omission of any neces­sary duty which he hath required & commanded, or the commission of any evill which he hath con­demned & forbidden. If he be the best friend in the world, we should feare nothing so much as to fall [Page 7]out with him. If his loving kind­nesse be better than life, then his anger and wrath is worse then death. If all the world favour us, & he frowne upon us, whats the better? As on the other side, if he be our friend, though all the world be our enemy, what need we care? He being greater then all, the least measure of his favour and loving kindnesse can do us more good, than the enmity & hate of all the world can hurt us. If therefore the case so falls out, as either we must breake peace with men or with God, we may readily resolve what to do, namely, of two evils chuse the least, & rather lose the favour & love of the best friends we have in the world, than to incurre the just anger & displeasure of our God, who is able to do us more hurt in one day, then they can do us good all their daies.

5 We must so seeke to maintaine [Page 8]Peace & good agreement with the members of that society wher­of we are a part, as aiming therein at the good of the whole. In living peaceably with others, we must not only ayme at our own quiet & freedome from trouble, but also at the welfare & welbeing of the whole, because the strife & debate that ariseth betwixt particular men, (whether in civill affaires or matters of religion) oft times breeds much disturbance & disquiet, yea danger to the whole community. Thus we see briefly what that Peace is which we are to pursue.

CHAP. II. Shewing the necessity of Peace in regard of the command of God.

HAving shewed the nature, now it follows to shew the ne­cessity of Peace. Those names & titles wherewith God is pleased to [Page 9]dignifie his people, may fitly put them in mind of their duty, & how necessary it is for them to walk answerably. As when he calls them his sons, this should put them in mind, As obedient children not to walk according to the lusts of their ignorance; but as he that hath called them is holy, so also they should be holy in all manner of conversation. 1 Pet. 1.14.15. when he calls them chil­dren of the light & of the day, 1 Thes. 5.5. that they should walk as children of the light, Eph. 5.8. that they should cast off the workes of darknes, & put on the armour of light, Rom. 13.13. & have no fel­lowship with the unfruitfull works of darknes, Eph. 5.11 so when they are called Sons of Peace, Luke. 10.6. this should put them in minde that they ought to love Peace & follow after it. But because the command of God is to be the prin­cipall ground of all our duty, I shall [Page 10]principally insist upon that.

The necessity of preserving Peace will appeare, if we consider either the command it self, or the grounds whence it ariseth.

1 For the command it self there is scarce any Christian duty, which in holy scripture is more of­ten iterated, or strongly urged up­on us by a multiplicity of precepts than this of Christian Peace. What man is he (saith the Psalmist) that desireth he may live long; and see good, depart from evill, and do good, seek Peace, and follow after it? Psal. 34.13, 14. Love Peace & truth (saith the Prophet) Zach. 8.19. Have salt in your selves and Peace one with ano­ther, Mar. 9.50. the Apostle Peter urgeth the same duty almost in the same words with the Psalmist. 1 Eph. 3.11 live in Peace, 1 Cor. 16.11. keep the unity of the spirit in the bond of Peace, Eph. 4.3. Be at Peace among your selves. 1 Thes. 5.13. [Page 11] follow after Peace, saith the Apostle Paul. Heb. 12.14. yea he urgeth us to live peaceably with all men as much as is possible, and as much as lies in us, Rom. 12.14. Now, can we thinke that the spirit of wisdome & truth (which never speaks any thing in vaine) should so often, and with such a multiplicity of precepts press the performance of this duty, if it were not a thing of some weight and consequence, and which much concernes our good? In all our actions and affaires we are carried on by some grounds and motives: now the command of God should be the principall ground and mo­tive of all our obedience, because this is the perfect rule of all well doing; because in doing what he commands, we acknowledge his rule and soveraignty; because in keeping his commands there is great reward. Psal. 19, 11. because hereby we manifest our owne in­tegrity, [Page 12]namely, in doing the thing which he commands in obedience to his command; for it is the pro­perty of those who are upright in heart, not only to do what God commands, but to do it because he commands it, to do it with respect to his command, whereas hypo­crites may do the same thing which God commands, but there­in they are carried on by other grounds and motives than the command of God. Hence the Psal­mist saith, I shall not be ashamed when I have respect to all thy commande­ments, Psal. 119.6.

CHAP. III. Shewing the necessity of preserving Peace in regard of the ground and rea­son of the command.

ALL Gods commands are grounded upon the strongest reason (as we could not but ac­knowledge, [Page 13]were we able to disco­ver it) but this of preserving Peace is sufficiently discovered by the A­postle, Eph. 4. from vers. 3, to the 7. as will plainly appeare if we looke into the particulars; for having ex­horted to keep the unity of the spirit in the bond of Peace, verse 3. he con­firmes this by many reasons in the following verses. As

1 Because we are all one body, vers. 4. All true Christians are members of one and the same my­sticall body whereof Christ is the head. Now as in the naturall bo­dy all the members must seeke the welfare and preservation of the whole (which cannot be, unlesse there be a conjunction and good agreement one with another) so it is in the mysticall body, all the members must feeke the good of the whole, and of every part (be­cause they are tyed together by stronger bonds and ligaments, [Page 14]and joyned to a farr more excel­lent head than that of the naturall body) and from this blessed head they all receive the influence of life and sense, and ability for mo­tion and action; therefore they must all be of the same minde and affection one towards another.

2 As there is one body, there is one spirit also; this is that spirit of life and grace that quickens the body and all the members of it, e­ven all those who are united to the same head: this is as it were the life of their lives, and the soul of their souls: this breeds in them all the same thoughts and affections, the same dispositions and desires; so that they joy the same joyes, grieve the same griefes: they have the same hopes, feares, cares, & the like; they all rejoyce in God, and in the sense of his favour and lo­ving kindnesse: they mourn for their sins, & such things where­by [Page 15]they offend and grieve him & his good spirit: they all hope for the fulfilling of those promises which he hath made in his word, & fear nothing so much as to offend him, nor take care for nothing so much as how they may please him. Therefore being all animated and acted by one and the same spirit, they are to be of one heart, and one affection toward another. Be­sides, what ever graces, gifts and endowments are bestowed upon them, they are all wrought in them by one and the same spirit. There are diversities of gifts, but one and the same spirit, saith the Apostle, 1 Cor. 12.4. and these are given them for the profit and benefit of the whole. The manifestation of the spirit is given to every man to profit with all, vers. 7. Therefore all these gifts are en­gagements of mutuall love, and doing service each to other, which they cannot do, unlesse there be [Page 16]concord and good agreement one with another.

3 They are called to one and the same hope. When they are called to be members of the same body, they are likewise called to the same hope: even a hope of the same hea­venly inheritance, even that inhe­ritance which is rich and glorious, Eph. 1.18. and therefore a fit ob­ject for the highest hopes; this is that which in due time they shall be put in full possession of in that place where they shall alway live together in greatest happiness and felicity, yea in the greatest love and unity: therefore it beseems them while they live together on earth, to live in greatest annity and unity; the more love and concord, the more peace and good agreement they have one with another; the more resemblance hath their con­dition here on earth with that which they shall once have in [Page 17]heaven, where there shall be no jarring nor discord, but all love & concord.

4 We have all one Lord, even our Lord and Saviour Jesus Christ, vers. 5. Who hath saved us to this end, that he may rule us; therefore we must be subject to his lawes, which are the rules of his gospel, a part whereof are all those precepts be­fore mentioned, enjoining us to live in peace: to put off the old man with his lusts, namely, all those evill af­fections that stir up strife, as anger, wrath, malice, blasphemy, or evill speaking; and to put on the new man with his graces, such affecti­ons as tend to peace, as bowells of mercy, kindnesse, humblenesse of mind, meekenesse, long suffering, forbearing one another, and forgiving one another; and above all, to put on love, which is the bond of perfection; and all to this end, that the peace of God may rule in our hearts, to which we are also call­ed. [Page 18]Col. 3.8.12, 13, 14, 15. Then Christ beares rule in our hearts when his peace rules in us; and as farr as this rules in us, it will cause us to live peaceably with our bre­thren.

5 We have all one faith: whether this be understood of the doctrine of faith, or grace of faith, it ought to be a strong bond of unity and peace; if of the doctrine of faith, so we al believe the same truths, even all those fundamentall truths that are needfull to salvation, all that doctrine which is called the doc­trine of godlinesse, as the doctrine of election, redemption, calling, justification, sanctification, glorifi­cation, and the like; this is that faith, which the Apostle cals the faith once given to the Saints, Jude 3. which he would have us contend and strive to maintaine; this is that which he calls the common sal­vation, because it is common to all [Page 19]that shall be saved; and in this the faithfull do all agree: so that though they may dis-agree in truths of an inferiour nature, yet all agree in substantiall fundamen­tall truths, because the same spirit of truth leads them into all truth needfull to salvation: though they may disagree in things of a more doubtfull nature, yet (being all lo­vers of truth) they all agree in those truths which are clearly laid downe in scripture, which for num­ber and nature do farr exceed the other. Those truths therefore wherein they do agree, being farr more in number, and of a farr more weighty nature than those wherein they disagree, ought to be more prevalent and cogent to joyne them together in one, than the other can be to divide them a­sunder. If this faith be understood of the grace of faith, it serves no lesse for the same end and purpose; [Page 20]for it serves to unite and joyn them to the head Jesus Christ, and by uniting them to the head, to unite them also to the body, and all the members of it; for this faith if it be a true faith, is a working faith; and the immediate worke of faith is love; faith worketh by love, Gal. 5.6. and as faith joynes us to the head, so love joynes us to the members of the body; and looke how much love there is, so much peace there will be, this being a proper effect and companion of the other, Gal. 5.22.

6 There is one baptisme: whether this be understood of the outward or inward baptisme, yet either way it serves to be a bond of peace. The outward baptisme is a seal of the covenant betwixt God and us: whereby we make a profession that we choose him to be our God, and that we will become his people: whereby we are admitted to be [Page 21]visible members of the Church: wherby we are distinguished from all other societies in the world, & made members of that society & mysticall body whereof Christ is the head; whereby we are brought as to have conjunction with him, so with all his members. Hence it is said by one spirit we are baptised in­to one body. 1 Cor. 12, 13. Baptisme therefore is a means that God hath appointed to unite us to the body, which is the Church, and there­fore should make us carefull to maintaine communion and good agreement with it.

If it be understood of inward baptisme, of the washing of rege­neration, Tit. 3.5. by this is wrought in us that which the outward is a signe of, namely, the mortification of those sinfull lusts which are the usuall occasions of dissention, as anger, wrath, envy, malice, and the like; and the vivification of [Page 22]those graces which are the bree­ders and nurses of unity & amity, namely, faith, love, holinesse, hu­mility, meekness, and the like.

Lastly, there is one God and father of all, who is above all, through all, and in us all, vers. 6. If we be true members of the mystical body, then there is one God that is father of us all, and we are all his adopted children; if we have all one father, then we are all brethren: then we ought to love and live together as brethren that are brought forth of the same parents, and brought up in the same family, mutually join­ing, and peaceably agreeing each with other. Besides, this is such a father as is God over all, as exer­ciseth a speciall government over his own children and people, and takes speciall notice of their beha­viour and deportment, whether they carry themselves quietly and peaceably with their fellow-bre­thren [Page 23]or not: he is through all, by a speciall providence, whereby he takes care both for their protecti­on and provision: he is in them all by his spirit, ruling and guiding them; therefore they must be carefull to order themselves in wayes of peace and quietnesse. Thus we see that his command of preserving the unity of the spirit in the bond of peace, is grounded upon the strongest reason that may be.

CHAP. IV. Shewing the necessity of peace, both in regard of the well being, and being of the Church of God.

VVE have seene the necessi­ty of peace in regard of the command of God, and the grounds whence it ariseth; But fur­ther, this is necessary not only ne­cessitate praecepti (as Divines speak) [Page 24]by the necessity of a command, but also necessitate medij, as a means to procure good. It is necessary both for the well being, and being of the Church of God.

1 It is necessary for its welbe­ing; for looke as it is in the natu­rall body, when there is a good a­greement betwixt the parts, so as the members being joyned to the body, every bone moves in his owne joynt, and every member in his owne place, performing the of­fices that belong to them. When the humors and elementary quali­ties are so equally tempered and mixed together, that they move and act in that order, and accord­ing to that proportion and mea­sure, which nature hath injoyned them, then the body is in a good condition, free from paine & dis­quiet, & fit for action: Or as in the body Politick, when there is a good agreement betwixt the supreme [Page 25]and subordinate powers, and be­twixt both these and the common people, so as every one quietly does the work and busines that belongs to his place, then the com­monwealth is in a good condition: Or as in an army, when there is a good agreement betwixt the com­manders amongst themselves, and of all these with the common soul­diers, so as all these are ready in their severall ranks and orders to go upon that duty which is en­joyned them by their leaders, then the army may be said to be in a good condition, and fit for any honorable action & service: so it is in the Church of God, if there be a good agreement betwixt civill of­ficers, and Church-officers, and betwixt both these and Church members, and of these one with another, then the Church may be said to be in a good condition. As on the other side, if there be sediti­on [Page 26]in a common wealth or mutiny in an army, the wellfare and safe­ty of both these must needs be in­terrupted or endangered: so it is in the Church of God, if there be jarrs and divisions, either betwixt the officers and members or either of these one with another, the Church cannot be said to be in a state of welbeing. Where there are animosities and exasperated af­fections, there will be harsh and bitter words, and both these will produce such actions as will breed disquiet. After the storme of Sauls persecution was blowne over, it is said, that the Churches had rest, & then they were multiplied and edifi­ed by the comfort of the holy Ghost. Act. 9.31. When there is debate and discord in the Church, there will also be some degree of hatred and enmity, and where these take place, there will also be persecuti­on in some kinde or other: if not [Page 27]persecution of hands by hard dealings, yet persecution of hearts by hard thoughts, and persecution of tongues by hard speeches, which will much disturbe the tranquillity and wellbeing of the Church of God, therfore it is given as one note of the happy conditi­on of the Church, in the first times of Christianity, that believers were of one heart and one soul, Act. 4.31. so farre therefore as they are of di­vided hearts and soules it makes them miserable. Solomon saith, that better is a dry morsel with peace, than an house full of sacrifices with strife, Prov. 19.1. If a man should dwell in a great family, where there were plenty and fulnesse of all things, yet no peace nor quiet, but the governors should be al­way chiding and brawling with the servants, and the servants fall­ing out and fighting one with a­nother, what content could there [Page 28]be? So in the Church of God, if there be plenty of ordinances, if both ministers and private Christi­ans be of excellent performances, yet no concord nor good agree­ment, but continuall jarring and contending one with another, that Church cannot be in a flourishing and prosperous condition.

CHAP. V. Shewing that peace is necessary for the continuance of the Church of God in its being.

SEcondly, As peace is necessary for the well being, so for the ve­ry being of the Church of God, without which it cannot long sub­sist and continue, but by degrees must needs decay and come to ru­ine. As in the naturall body, if the humors and qualities should be fighting one with another, the heat with the cold, or the moy­sture [Page 29]with the drinesse, each seek­ing to bee predominant & to sup­press his contrary: or the members should rent and teare one another, this would not only cause sick­nesse & much pain, but there must needs follow ere long dissolutio compositi, a dissolution of the whole: so it is in all humane societies, whe­ther civill or religious, if there be discord and debate betwixt the members, it will not only, breed much trouble and disquiet, but by degrees procure the decay, and dissolution of it. Hence our Savi­our saith, that a kingdome divided in it self is brought to dissolution, and an house or city divided in it self cannot stand, Mat. 12.25. When there are civill warrs in a common wealth, there is nothing but plun­dering and spoyling, rapine and robbery, yea killing and murther­ing, & all things tending to ruine: for as a soure and sharp winter [Page 30]spoyles all those pleasant fruites which the summer had brought forth, and brings a sordid aspect upon the face of the earth, which before was beautifull and delight­full, so warre makes desolation where it comes, it causeth goodly houses and habitations, yea whole townes and cities to be laid on ru­inous heapes, and makes a land, which before was like the garden of Eden, to become like a desolate wil­dernesse, as the prophet speakes, Joel 2, 3. It defaceth and demolisheth in a few houres, that which was the labour & work of many years, it violates the bonds of all good order and government in humane societies, for, inter arma leges silent.

And thus it is likewise in the Church of God, when debate and discord prevailes, when divided judgements have bred divided af­fections, what follows but hard surmisings and censurings of each [Page 31]other, but slanderings and back­bitings, but sharpe and bitter lan­guage, and such biting and devour­ing, as tends to the destroying of each other, according as the A­postle tells the Galatians, if ye bite and devour one another, take heed least ye be consumed one of another, cap. 5.15. When the Arrian heresie brought division into the Church, what wofull wast was made of many flourishing congregations and Churches? when the orthodox Bishops and pastors were exiled and driven from their congrega­tions, and their flocks scattered: when the Donatists by their sepa­ration made a division in the A­frican Churches: what violences and outrages were exercised a­gainst faithfull Christians, both pastors and people? when the A­nabaptists arose in Germany and separated themselves from the rest of the reformed Churches, what [Page 32]work did this division make? It much obstructed, and was like wholly to have overthrowne the worke of reformation, which Lu­ther had so happily begun, and successefully carried on for some yeares together. As all things are said concord â crescere to increase by concord, so on the other side by discord, they decay, diminish and by degrees come to nothing. The well known story of the dying fa­ther agrees well to this purpose: (which though it may be doubt­full for the action, yet it is most true for the application) This father having three sons calling them to him a little before his death, gave them direction for living lovingly together; and that his counsell might take the better impression upon them, he gave them a bunch of arrowes fast tyed together, bid­ding them to break them, which each of them trying to do, one af­ter [Page 33]another, none of them could do it. Then he bid them draw them out single, & try what they could do; this they did, and then they easily brake them all one after a­nother: then he applies this to them telling them that so long as they continued conjoyned in a bond of brotherly love & unity, they should be without danger of breaking by any adverse party, but if they once suffered themselves to be divided, this would easily be done.

CHAP. VI. Shewing the excellency of Peace.

HOw excellent a thing Christi­an peace is, may appeare from these three grounds. 1 Because in scripture language peace is such a thing as comprehends in it all good things. 2 Because it is a bles­sing so often promised. 3 A bles­sing so often prayed for.

[Page 34] 1 In scripture language (which is the language of truth) under the name and notion of peace all good things are comprehended and in­cluded: not only quiet & freedome from trouble, but safety, tranquilli­ty, health, plenty, prosperity, and whatever else belongs to the good and happines of our lives, yea not only to our outward, but also to our inward happinesse. Hence this was the ordinary forme of sa­lutation used in ancient times. (Peace be unto you) when they wished and desired all good to their friends and acquaintance. When David sent messengers to Nabal, to procure some supply of needfull provision from him, he directs them to deliver this saluta­tion to him, Peace be to thee & to thy house, and to all that thou hast. 1 Sam. 24.6. When Amasa who was chief of the Captaines, came with his men to David to assist [Page 35]him, he speakes in this manner, Peace be to thee and to all thy helpers, 1 Chron. 12, 18. In like manner the angell speakes to Daniel, O thou greatly beloved, peace be unto thee, Dan. 10.19. When our Saviour appeared to his disciples, being pri­vately assembled together after his resurrection, he thus salutes them, Peace be unto you, Joh. 20.19. and he directs his disciples, that when they came into any house, they should say, peace be to this house. Luke 10.6. By all which appeares that under this word peace, many other blessings are intimated and infolded, which serve to shew the excellency of it. And certainly, the more peaceably and unani­mously the people of God do asso­ciate together here on earth, the more nearly it doth resemble the happy condition of the Saints in heaven, where there is not the least discord or disagreement ei­ther [Page 36]in judgement or affection: for as in the erecting of Solomons tem­ple there was no noyse heard ei­ther of ax or hammer, or other like instrument, but all parts of it were so fitly prepared in the moun­taines, as they might easily, & rea­dily be compacted & joyned toge­ther: so in the heavenly temple the minds of all are so fitly tempered and compacted together, as there is not the least noyse of any dissen­tion or division. But the excellency of peace will further appeare, if we shall consider how in scripture it is made a principall object of Gods promises, and of his peoples pray­ers.

CHAP. VII. Shewing that peace is a blessing of­ten promised and often prayed for.

AMongst many other blessings which God hath promised to [Page 37]his people tending to their happi­nesse, peace is none of the least, and therefore is frequently held forth to them. The Lord will blesse his people with peace, saith David, Psal. 29.11. Marke the upright man, consider the just, for the latter end of these shall be peace. Psal. 37.37. I will harken what the Lord God will say, for he will speake peace to his people and to his Saints, Psal. 85.11. Peace shall be up­on Israel. Psal. 125.5. When his people are taken away from the e­vil to come they shall rest in peace, Isay. 57.2. The Lord will make with them a covenant of peace. Ezek. 37.26. He will send good tydings of peace. Esay. 52.7. Thus our Savi­our promiseth his disciples that he would leave his peace with them, and give his peace unto them. John. 10.27. So many as walk according to this rule, peace shall be upon them and upon the Israel of God, saith the A­postle. Gal. 6.16. Yea when Christ [Page 38]shalset up his kingdom in the world in another kind than yet he hath done, many promises are made to his Church, that it shall have peace in another manner and measure than ever yet it hath had: In his dayes the righteous shall flourish, and there shall be abundance of peace so long as the moone endureth. Psal. 72.7. Of his Government and peace there shall be no end, Isa. 9.7. That the covenant of his peace shall not be removed. chap. 54.10. that he would extend peace to her like a river. chap. 66.12. That he will judge among nations, and re­buke many people, and they shall breake their swords into plow shares, and their spears into pruning hooks, & they shall learn warr no more. That they shall sit every man under his vine, and un­der his fig-tree, and none shall make them afrayd, Mich. 4.3.4. That none shall hurt nor destroy in his holy mountaine. Isa. 11.9. Yea they should have not onely outward but [Page 39]inward peace, not only a peace­able condition, but peaceable affec­tions, and dispositions; thus the Lord promiseth his people that he would give them one heart. Ezek. 11.19. That he would give them one heart and one way. Jer. 32.39. That they should serve him with one consent. Zeph. 3.9. That the envy of Ephra­im should depart, so as Ephraim should not envy Judah, nor Judah should not vex Ephraim. Esa. 11.13. These promises have never yet been ful­filled in that height, as they are held forth; therefore we may thinke that a time will come when they shall be: namely at that time when the Lord shall bring againe the captivitie of the Jewes, and likewise bring in the fulnesse of the Gentiles, at that time when the Lord shall be king over all the earth, when the Lord shal be one, and his name shall be one. Zech. 14.9. For all these do plainly referr [Page 40]to those times. Then the names Calvinists, and Lutheranes, Prote­stants, & Puritanes, Independents, and Presbyterians, shal be heard of no more in the Church of God: which as it shall make much for the happinesse of the Church: so likewise it argues the excellency of peace which shall be a principall ingredient into this happy condi­tion.

2 As peace is a blessing often promised, so likewise it is a blessing often prayed for. When the priests were to blesse the people in the name of the Lord, and were direct­ed by him for the manner of doing it, they pronounced these words, The Lord blesse thee and keepe thee, the Lord cause his face to shine upon thee and be mercifull unto thee, the Lord lift up the light of his counte­nance upon thee and grant his peace. Numb. 6.25.26. Thus the Psal­mist bids us pray for the peace of Je­rusalem, [Page 41]and himself prayes for it saying, Peace be within thy walls, & prosperity within thy Palaces. Psal. 122.6.7. And the people of God are bidden to pray for the peace of that city and place whither they were carryed away captive, Jer. 29.7. Because in the prosperity of that should be their prosperity. The Apostles in all their Aposto­licall salutations and benedictions (which comprehend in them all the good that can be desired) joyne these two together grace & peace; as if grace were not sufficient alone without peace. When the angels brought newes of the great joy that was come to the world by the birth of Christ, & celebrated it with a triumphant song, they joyn these together, Glory be to God on high, peace on earth, good will towards men. Luk. 2.14. Thereby shewing that then God is like to have the great­est glory in heaven, when there is [Page 42]the greatest peace on earth, if it be a peace rightly grounded. By all which, the excellency of peace further appeares because it is a blessing so often prayed for.

CHAP. VIII. Shewing the meanes that are prin­cipally needfull for the preserving of peace.

HAving shewed the necessity and excellency of peace, it now followes to shew the meanes that are needfull to procure and preserve it. Grace being the foun­dation of all true peace, it must needs follow, that divers graces must concurr for the preserving of it, whereof these are the principall, Prudence, Patience, Humility, Charity, Sincerity; therefore it will be fit to speake something of them.

1 Prudence is needfull, whereby [Page 43]we may be able to discerne the difference betweene mens tempers and dispositions, and accordingly apply our selves to them being rea­dy to give them content in all law­full things, not needlesly crossing or contradicting, and so irritating and stirring them up to wayes of strife and contention.

This also is needfull for discern­ing the ground of our contention, whether it be just and right or not: whether the case so stands as we cannot keepe peace with men, but we must breake our peace with God, by going against some rule which he hath given us to be the guide of our judgement or practise. A principall thing which we must contend for, is for the faith, Jude. 3. for the maintenance of the truth, now we have need of wisdome to discerne betwixt the difference of truths, whether they be of that na­ture, of that weight and conse­quence, [Page 44]as for them the bond of peace may be broken in sunder.

2 As prudence, so patience is needfull for preserving of peace: we cannot carry our selves so in­nocently and inoffensively a­mongst men in the world, but as sometimes we shall do wrong; so oft times we shall suffer wrong; therfore we have need of patience whereby we may be able quietly to beare it: so to beare it as we be not suddenly provoked to wrath, indignation, or any inward grudge. A wrathfull man (saith Solomon) stirreth up strife, but he that is slow to anger appeaseth strife. Pro, 10.18. So he saith that a soft answer appea­seth wrath. cap. 15.1. If we can re­turne a coole and gentle answer to hot provoking speeches, this may still a great deale of strife. Of all branches of Christian fortitude there is none more excellent than that which preserves us from be­ing [Page 45]overcome with evill, and en­ables us to overcome evill with goodnesse: and this is that which patience will enable us to do. Whence are warrs and fightings (saith the Apostle. Jam. 4.1)? Are they not from the lusts which are in your members? And what are the chiefe of these lusts? are they not anger wrath and desire of revenge? now the best preservative against these is patience. If we cannot beare with each others infirmities, yea sometime forbeare and forgive when wrong is done to us, we shall be sure to have frequent fallings out, not onely with others, but sometimes with our best friends. It is noted as one of the excellencies of our blessed Saviour, that he did not strive nor cry, neither was his voyce heard in the streets. Mat. 11.19. and in this he is propounded to us as a patterne, that when he was reviled, he reviled not againe, [Page 46]when he suffered he threatned not, but committed himself to him that judg­eth righteously. 1 Pet. 2.23. And we are bidden learne of him to be meek. Mat. 11.29.

3 Humility is a grace princi­pally needfull for preserving of peace, for this is the chief ground of that patience which brings forth peace, this is that which makes a man think it his glory not to re­venge, but to passe by an offence. Pro. 15.11. Whereas on the otherside, pride will not suffer him to endure any wrong, or digest the least thing that he conceives tends to his disgrace, but presently puts him forward to thoughts of re­venge. Whence Solomon saith, that only by pride comes contention. Pro. 13.10. There be many o­ther causes of contention besides this, but for the most part this is the principall ingredient into this distemper of strife, and the chiefe [Page 47]cause why it is begun, at least why it is continued: for this is that which makes men obstinate and willfull in their owne wayes, head­strong in following their owne minds, so that if there falls out any occasion of difference betwixt them and others, they will scarce be brought to any complyance & good agreement. This is that which makes them disdainfull and scornfull, which stirs up indignati­on in others and so causeth strife, which makes them vainglorious and boasting, which stirs up envy & so breeds strifes. Gal. 5. last. This is that which makes them rea­dy to runn out into new opinions (that they might seeme to know more than other men) and makes them tenacious in holding them fast; and so from this difference in judgement ariseth difference in affection also, whence followes de­bate and division. Whence the A­postle [Page 48]speaking of such as these saith, they are proud, knowing nothing, but dote about questions and strife of words, whence comes envy, strife, rayling and evill surmises. 1 Tim. 6.4. Who are those who in all ages of the Church, have beene the chiefe incendiaries, the chiefe bree­ders of debate and division but he­retiques? and the Apostle here makes it a chiefe character of such, that they are proud.

4 Another means needfull for procuring and preserving peace is charity and Christian love: cha­rity is the bond of unity, for as faith unites us to the head, this unites us to the members. Peace and love are usually joyned together as un­separable companions; hence God is said to be a God of love and peace. 2 Cor. 13.11. and the fruits of the Spirit are said to be love, joy, and peace. Gal. 5.22. where there is most love, there is least strife. The [Page 49]mother seldome falls out with her little child, or if she doth, the quar­rell lasts not long.

Love is accompanied with all those excellent properties that are fit to produce, and to preserve peace: which the Apostle largely reckons up. 1 Cor. 13.4, 5, 6, 7. as 1 It is kind and ready to doe good offices. 2 It is long suffering, and not easily provoked. 3 It envyeth not, it is not troubled, nor grieved at ano­ther mans prosperity, but rather rejoyceth in it. 4 It is not puffed up, it is not swelling and boasting, but meek and mild. 5 It seekes not its owne things only, but those things that concerne the good of others also. 6 It thinks no evill, but hopeth all things that tend to good when there is any ground of hope. Now all these are such things as are fit to prevent strife and contention, and to propagate peace & quietnesse. And this love, whence they arise, [Page 50]is the summe of the second table, and that which the Apostle calls the fulfilling of the law, Rom. 13.10. which is the immediate fruit of faith, and therefore most essen­tiall to true Christianity. Gal. 5.6.

Lastly that this love may be a bond of unity, it must be joyned with truth and sincerity, hence we are bidden that our love should be without dissimulation. Rom. 12.10. and that we should not love in word and tongue only, but in truth and in deed. 1 Joh. 3.18. If we should shew much love to our neighbour either in word or acti­on, & do some kindnesses for him; and yet do all this for our owne sake only, & no whit for his; meerly to serve our owne turnes by him, and not to do any service of love to him. When this comes to be dis­covered by some crosse and con­trary carriage, it will breed a great deale of secret grudge and [Page 51]heart-burning, which at length will breake forth into some con­tentious quarrells. Nothing is more contrary to the nature of man (e­specially to ingenuons natures, where there are right intentions) than to be deceitfully dealt with, and when they find themselves disappointed of their expectations, and where they looked for some reall good, there meet with no­thing but empty appearances and vaine complements, this stirrs up much indignation and displeasure, which make way for jarrs and discord. As God loves best all true Nathanaels such in whose hearts there is no guile: so do all good men, yea all good natures are wont to like best plaine right­down dealing, wherein there is no such politique and close carriage of things, as one can scarcely know by mens words and expressions what their minds and intentions [Page 52]are. The greatest politicians are for the most part the greatest self­seekers, and the more men seeke themselves, the lesse they regard others, and when men find them­selves slighted and disregarded, this breeds discontent, and so cau­seth breaches and differences, whereby the bond of peace is broken.

CHAP. IX. Shewing that it is a duty incum­bent upon all Christians to do what lyes in them for preserving peace amongst themselves.

IF peace be of such necessity and excellency as hath been shewed, then it follows directly that it is the duty of all Christians to do what they can both to procure and preserve it: which may fur­ther appeare upon these grounds.

1 Because all true Christians [Page 53]are tyed together by the nearest & strongest bonds of unity. They are (as hath been shewed) all chil­dren of the same heavenly father, begotten and borne againe of the same immortall seed of the word, quickened by the same spirit of grace, joyned to the same heaven­ly head Jesus Christ, members of the same mysticall body, begot­ten to a lively hope of the same heavenly inheritance, which being possessed of, they shall live peace­ably and happily together to all eternity: how unworthy a thing is it then that these should be at debate and difference one with another while they live together here on earth?

2 Being joyned unto the same head, and members of the same body, they ought to seek the wel­fare and well being of the whole: this is an essentiall property of e­very true and living member, to [Page 54]have care one of another, (as the Apostle speakes, 1 Cor. 12:25.) And thereby to seeke the preser­vation of the whole: and those that do not this are no true and living members: they are but like wi­thered armes and wooden legs that hang to the body, but have no life in them, like dead rotten branches that cleave to the vine, and which at length shall be bro­ken off. Now if we shall be ready to entertaine occasions of strife and contention one with another or to maintaine & continue them, hereby we shall be instruments not of quiet, comfort, and content­ment, but rather of griefe, trouble, and vexation each to other; yea this being the previledge of all the children of God and members of Christ, that they have the spirit of God dwelling in them; by troubling, vexing, and grieving one another (as they usually do [Page 55]by unkind quarrells and contenti­ons) what do they heveby but grieve that good spirit of God which dwells in them all? Which being a spirit of peace and unity, must needs be grieved at that which is contrary to its owne na­ture, namely all debate and di­vision.

3 It is a duty of all Gods peo­ple to feek to preserve the power and efficacy of his ordinances, and the honour and due respect of those gifts and graces, which he hath bestowed upon any of his servants; but where division takes place, it makes these to be sligh­ted, and the other in great degree to be rendred ineffectuall. For when men of divided judgments and societies shall hear excellent performances either in prayer or preaching by those of another patty, the one will be ready to say, This was very wel done, but it was [Page 56]by an independent, the other will be ready to say this was worthily performed but it was by a Presby­terian, and thus the faith of Jesus Christ is had with respect of persons (as the Apostle speaks, James 2.1.) and the ordinances of God are valued and esteemed according to the opinion and affection which men beare toward the person by whom they are administred.

4 It was one part of that hap­py worke, which our blessed Savi­our did while he was here on earth and which still he performes at his fathers right hand in heaven, namely to pray for unity and good agreement amongst his people. I pray not for these only (saith he) but for them also which shall beleeve on me through their word, that they may all be one, as thou O father art in me and I in thee, that they may be one in us. Joh. 17.20, 21. Now if we en­ter upon wayes of division and [Page 57]contention, what do we but by our practise crosse the prayers of Christ, and deprive ourselves of that great benefit which by his prayers he seekes to procure for us? may it not make any Christian heart to tremble, to think that it should have the least hand in so wofull a work as this, namely in rendring the prayers of Christ in­effectuall?

5 Shall Athiests and Papists (those especially of the Jesuiticall brood) and all perverse and proud schismatickes be so active & busie in seeking to undermine the safety of the Church of God amongst us, and to work the ruine and over­throw of it, and shall not the true and reall friends of it be as diligent and industrious to procure the welfare and preservation of it? What way do they take to work the overthrow of it, but by seeking to breed and foment breaches and [Page 58]divisions amongst us, according to that old maxime of prophane Politicians, divide & impera? And shall we joyne with them in such a work as this? And not rather bend the contrary way, namely seek to preserve our selves by pre­serving unity and good agreement together.

6 Now is the time (of all other times) when all the true and li­ving members of the Church ought to be most earnest and industrious in seeking the peace and preserva­tion of it, when it is almost rent & torne insunder, and so in danger to be ruined, by the multitude of fractions that are to be found a­mong us: some following wayes of liberty and prophanes, others, wayes of superstition and popery, others wayes of error and heresie, & some of the better sort, wayes of schisme and separation: when as a mighty deluge of Socianisme, [Page 59]Arminianisme, Antinomianisme, Anabaptisme, yea other more de­sperate and destructive doctrines than these, are like to overwhelme, and even to sink, and swallow up the Church of God amongst us, if it be not prevented by a mighty over-ruling hand from above.

CHAP. X. Shewing that it is our duty to de­cline those things that hinder peace, namely: rash receiving of reports, and rash censures.

IF it be a duty incumbent upon all Christians to do what lies in them to preserve peace, then it necessarily followes that it is their duty, also to decline all those things that are the greatest hin­drances of it, and most destructive to it. I shall instance only in these 4 particulars. 1 Rash receiving evill reports. 2 Rash censures, [Page 60]3 Rasn receiving new opinions. 4 Rash and ungrounded sepa­ration.

1 If we desire to preserve peace we must take heed that we do not rashly receive evill reports of o­thers. There is none can carry themselves so well, but some will speak evill of them: sometimes they shall be followed with evill reports; if these be received they will breed evill opinions, and evill affections, which being once taken-up will not easily be laid down a­gaine, therefore we ought to be ve­ry cautelous this way. When Da­vid had once received the evill re­port which Ziba brought against his master Mephibosheth, after­ward when he was rightly infor­med, yet his affections towards him were not as before, but Ziba must have an equall share with his master in Davids favour, and in his masters revenews. 2 Sam. 19.29. [Page 61]Hence it is made the property of a citizen of heaven, that he takes not up a reproach against his neighbour. Psal. 15.3. We should in this, as in other things, hold ourselves fast to that rule of common equi­ty which directs us to do to others, as we our selves would desire to be done unto: but none of us would be willing to have all things re­ceived and believed that shall be raised up and reported of us.

Ob. If it shall be said that if we do not believe what is told us, hereby we shall wrong the truth and credit of him that reports it.

Ans. To this it may be answer­ed that in this case we are wisely to weigh circumstances both of the person of whom the report is raised (because the best men shall seldome be well spoken of by the worst): as also of the person that makes the report, whether he be such an one as is carefull to speak [Page 62]nothing but the truth, and though he be so, yet it will be our best course to suspend, and neither ab­solutely to receive or reject, but to make a stay and demur in our thoughts, till we have time and opportunity further to inform our­selves of the certaine truth: be­cause, though he be a man of truth that relates it, yet he may be mis­taken and misinformed, and if it be not true we shall do a certaine wrong to him whom it concernes. Besides if rash judgment be unlaw­full we ought to take heed how we passe judgment (though but in our thoughts) upon a single testimony, especially if it be of such an one whose whole course hath never given any just occasion of think­ing or believing evill of him. This was one chief cause why Saul en­tertained so unjust an enmity a­gainst David, namely because his eares were open to those wicked [Page 63]reports which his base flatterers raised up against him, They laid to his charge things that he knew not. as himself saith. Psal. 35.11.

2 We must take heed of rash and severe censures of such who in their judgment, or practise shall differ from us. That terrible sen­tence of our Saviour, whereby he denounceth judgmēt to those that judge rashly, Mat. 7.1. Should make us fearfull & wary this way. It is not so much difference in judgment, as difference in affection, which caus­eth differences, and fallings out one with another; and what cau­seth this so much as rash and un­charitable censures which those of different judgments are ready to passe one up on another? When those of one part, shall judge the other to be simple and shallow, or wayward and wilfull, because they do not apprehend things as them­selves do: and these shall judge the [Page 64]other to be men of corrupt minds and bad consciences, because they allow themselves to do that which the consciences of these scruple at. All mens consciences (though good consciences) are not of the same size and latitude, but accor­ding to the variety of their appre­hension of things, their judgments are various, and so their consci­ences may be straighter or larger & yet still keep a good conscience. Those who did eat of all things, and others that did eat only of herbes, might both have good consciences. Rom. 14.2. Therefore one mans conscience ought not to be the rule of other mens, unlesse he can make it clear and evident that he is not mistaken in the rule. The Apostle gives a straight charge, that we should not be many masters. Jam. 3.1. Wherein do men shew their masterly temper and disposition more than in this? [Page 65]when they shall make rules to tie, not only their owne consciences, but other mens also, so that if they come not up to their rule they will be ready to passe a sharp censure against them: but we should alway remember that, as in doubtfull things we ought to use the best meanes to inform ourselves in the truth: so when we have gotten sa­tisfaction in our owne thoughts, we must give other men leave to think otherwise, and yet think ne­ver the worse of them, nor suffer any breach to be made in our af­fection towards them.

CHAP. XI. Shewing that rash entertaining new opinions, is a principall occasion of division, which ought carefully to be declined.

THirdly, If we desire to pre­serve peace, and to decline all [Page 66]occasions of division, we ought to take heed that we do not rashly en­tertaine or stifly maintaine any new opinions. The nature of man is desirous of novelties, as our first parents, though they were cre­ated in perfect knowledge, yet were carried away with curiosity, and a desire to know more than they did know, which made them hearken to the Devils suggestion in eating the forbidden fruit, that they might become as Gods, know­ing both good and evill. Gen. 3. And the same disposition is to be found in their posterity; most men desiring to know, at least to seem to know more than other men; this makes them so busie in looking after new truths. Calvine gives this as one reason why the command of love is called a new command. Joh. 13.34. Quia (ut plus justo curiosi sint homines) semper novi al quid cupidè appetunt: hinc [Page 67]fimplicis doctrinae fastidium, &c. Be­cause saith he (men being overcu­rious) are greedily desirous of some new thing, & grow weary of such plaine and simple truths as they have been accustomed to; there­fore the spirit of God commends this duty of love to them as a new thing, that they might be the more affected with it. But the more our dispositions carrie us after new things, and makes us de­sirous of finding out and entertain­ing new truths, the more cautelous we should be, and that

1 Because there is not so much certainty in these, as in those which have been long received and often tryed. Old truth should be to us like old gold, the more hands it hath passed through, and the oftner it hath been weighed and tried the better we like it. So those truths which have passed through the hands of Gods people [Page 68]in all ages and generations of the Church of God, and have been al­lowed and approved of them should be in most request with us.

2 Though new oppinions may be more plausible, yet there is grea­ter danger in them by reason of the darknesse that is yet remain­ing in our minds, and the eager­nesse of our affections in going af­ter novelties, making us so ready to be deceived. How many in these late times have been carried a­way and led to entertaine old ex­ploded errors under the notion of new truths when they have had a new dresse put upon them? Have not the most plausible arguments, that of late have been brought for the advancing of Arminianisme, been the very same which long since were confuted by Austin in his answer to the Pelagians? And those which have been brought for the maintaining of Separa­tisme, [Page 69]the very same which he hath confuted in his answer to the Do­natists? So that what Solomon speakes of other things, may well be applied to the errors of the times, There is nothing new under the Sun. They are but old errors, new­ly varnisht over.

3 If the new opinions we have entertained, and wherein we are engaged prove not true, we shall cast ourselves upon these two great inconveniences. 1 This will be a strong temptation to put us on to maintaine & make them good, having once appeared for them, that we may seem not to have been mistaken; which is the dan­gerous and direct high way to right downe heresie: which yet many have plunged themselves into, rather than they would be convinced of any defect in their judgment. Or 2 If we change our minds and opinions (which is the [Page 70]best and safest course we can take, yet hereby we shall discover our levity and inconstancy, and how ready we have been to be carried with winds of doctrine, which will much tend to our reproach.

4 If it be not a truth it will not be entertained by those who are judicious and stablisht in the truth: yea if it be eagerly maintained, it will be as eagerly opposed by all lovers of truth, whence will arise division and dissention, whiles one part contends for it, and another contends against it. And indeed this hath alway been one principall ground of division in the Church, namely that some wanton witts have been ready rashly to run out into unsound opinions, & tomain­taine them with much earnest­nesse, and others have been ready as earnestly to oppose & withstand them. Different opinions carried on with violence, mustneeds breed [Page 71]different affections, and so be occa­sion of much debate & strife. Eve­ry one will think much to be foy­led and conquered in what he hath maintained, and therefore will be ready tenaciously to hold fast what once he hath taken hold of.

5 Suppose it be a truth that we contend for, yet we should consi­der whither it be of that weight and consequence, that for it, the bond of peace and unity may be broken. We ought to be affected with every truth according to the nature and excellency of it, & an­swerably to follow after it, both in our judgment and practise. The essentialls of faith and love, we are earnestly to contend for, Jude 3. But there are truths of an inferior nature which we are so to main­taine, as thereby the strenght of the other may not be infringed or weakened. That way which the streame of Scripture runns [Page 72]most clearly and strongly, that way we ought to follow, and think those truths of greatest weight & consequence, which are most plainly held forth, and most often and earnestly urged in Scripture. Other truths which are more clos­ly intimated or seldomer menti­oned, ought to give place to these, we are charged in the name of the Lord Jesus Christ, that there should be no divisions or schismes a­mongst us, 1 Cor. 1.10. And above all things to put on and preserve love, which is the bond of perfection. Col. 3.14. Now suppose it be a truth that the members of a congregation ought to be joyned together, not only by an implicite, but by an ex­plicite covenant, and that in re­ceiving the Lords supper, we are not to joyne with any that are ig­norant or scandalous, and so in other like, yet we have no where so straight a charge for these as the [Page 73]other, and therefore the other are to be preferred before these, and the peace and unity of the Church is not to be rent in sunder for the sake of these. Affirmative precepts do not bind adsemper, to all times.

CHAP. XII. Shewing that rash separation is great occasion of division, which therefore ought to be declined.

AMongst many occasions of division, there is none which makes more dangerous rents and ruptures in the Church of God, than rash and groundlesse separa­tion: when some members of the Church shall so divide themselves from the rest, as they refuse to have communion with them in the use of Gods ordinances, those especi­ally which he hath appointed to be the principall bonds of union. How needfull it is to decline this, [Page 74]may appeare upon these grounds.

1 The Apostle gives an expresse charge to all Christians not to for­sake their assembling together. Heb. 10.25. Which must needs be understood of such assemblies where they met together for the use of Gods ordinances, whether in publique or in private, but e­specially in publique. For he pre­scribes this as a means whereby they should hold fast the profession of their faith. Now we make pro­fession of our faith more by joyning in publique, than private assem­blies.

2 We have a charge given us to preserve the unity of the spirit in the bond of peace. Eph. 4.3. This cannot be done if we breake in sun­der the bonds of unity. As the in­ward bonds are that spirit which dwells in all the members of the mysticall body, & that love which immediately flows from it: so [Page 75]the outward are the ordinances of God rightly used, without which the inward cannot be preserved and maintained: and of all other ordinances, the sacraments are the principall that serve for this pur­pose. Hence this is usually by di­vines made one of the ends for which the sacraments (especially that of the supper) were appoin­ted: Namely, that they should be, vincula mutuae dilectionis, bonds of mutuall love. Yea the Apostle saith, that being many, we are made one body, because we are all partakers of that one bread. 1 Cor. 10.17. We have internall union with those that are furnished with the same spirituall graces with our selves, and externall union with all that joyne with us in the out­ward action: looke how farr they have communion with Christ, we have also communion with them.

3 We ought not to withdraw [Page 76]communion from those assemblies from which Christ doth not with­draw communion; where he vouchsafes his presence we may vouchsafe ours; where he conti­nues his word, and causeth it to be soundly taught, and to be accom­panied with the effectuall work­ing of his spirit, there he continues his presence. The ground why we should have communion with any society of men, is not because they are of the same judgment & opinion with us, or have attained to that degree of purity that we think fit; but therefore we are to have fellowship with them, because they are such as have fellowship with the Father and with the Son, (as the Apostle speakes, 1 Joh. 1.3.) be­cause they are members of the same body, and branches that grow out of the same roote with our selves. If we dare not in our thoughts and judgments cast them [Page 77]out from being members of Christ, how dare we cast them out from our communion in the use of Gods ordinances, (which are the bonds of union) by gathering our selves into distinct bodies and separate societies from them? Is not this to make a schisme in the body?

Ob. If it be said, that we must joyne with no man, in any thing that is evill.

Ans. Let them shew clearly from the word what that evill is, which they shall be forced to joyne in, by communicating with their brethren in Gods ordinances; or that separation is not a greater e­vill, than that which they look at as evill.

4 Though we should desire to joyne with those assemblies and congregations where there is the greatest purity, yet every degree of purity is not to be preferred be­fore the essentialls of unity: be­cause [Page 78]we are bidden above all things to put on love: and love is the bond of unity. Also because the Church may subsist without some degree of purity, which it cannot long do without the essentialls of unity, which is needfull not only for the well being, but for the be­ing of it (as hath been shewed). Hence our Saviour and his disci­ples did not separate themselves from the Church of the Jews, though it were extreamly corrup­ted both in doctrine and manners. Neither doth the Apostle direct the faithfull in Corinth to sepa­rate themselves from the rest, and to gather into distinct congrega­tions by themselves, though there were many defects and disorders in that Church; though some who were called brethren, were for­nicators, covetous, idolaters, rai­lers, drunkards. 1 Cor. 5.11. We are enjoyned to separate our selves [Page 79]from wicked men, but not from good men, from such who are true members of the same body with our selves. We are bidden to se­parate from wicked men in sin­full actions, but not in good actions. To have no fellowship with them in the unfruitfull workes of darknesse, but not to have no fellowship with them in the use of Gods ordinan­ces. It may well be doubted whe­ther those degrees of purity, that are destructive to unity be such things as Christ desires, or whe­ther the desire of them be the work of his spirit in men, because all the graces of his spirit are like the links of a golden chain that serve to fortifie and strengthen, but not weaken and overthrow one another.

5 It cannot be denied but that it is a very great sinne to make a schisme in the Church of God, be­cause it rends in sunder Christs [Page 80]mysticall body; because it crosseth the course of his prayer, wherin he desires that all those, whom the fa­ther hath given him, may be one as he and his father are one: and o­verthrows a part of that purchase which he hath made for them; because it crosseth so many pre­cepts, whereby we are so earnestly urged to preserve peace and unity amongst our selves. (If there be any consolation in Christ, any comfort in love, any fellowship of the spirit, any bowells of mercy; be of one accord, and one mind (saith the Apostle. Phil. 2.1, 2.) And, I beseech you in the name of the Lord Jesus Christ, that there be no divisions amongst you, 1 Cor. 1.10. and such like.) Because it disables the members of the bo­dy from performing those duties which are essentiall to the good of the whole (which how shall they do when they are divided into se­verall distinct bodies, and looke at [Page 81]one another, not as members of the same body?) How can they have that care one of another which is required. 1 Cor. 12.25? Which they ought to have, not so much because they are members of the same congregation, as be­cause they are members of the same mysticall body of Christ. Now if schisme be so great an evill, it should make every good heart not dare to do any thing that di­rectly tends to it: and therefore not to make any separation from their brethren unlesse an absolute necessitie enforceth them to it. Our first reformers were inforced to separate from the Church of Rome upon divers necessary grounds: but let these of the new separation shew that they are in­forced to separate from their bre­thren upon any of the same, or like grounds.

6 The separation begun by the [Page 82]Brownists, divers yeares since, hath been condemned by the generality of good men, as well of the non­conforming, as of the conforming judgment. Now this new separa­tion differs from that, only in de­gree, but not kind. Those of that way did not only separate from us, but condemned us, as having no true Church amongst us, which our brethren of the new separation do acknowledge. But though this be a farr lesse breach of the rule both of truth and love than the other: and so a farr lesse evill than that, yet it doth not lessen, but ra­ther augment the evill of the sepa­ration distinctly considered: be­cause it is a lesse evill to separate from those whom we think to be false Churches, than from those whom we judge and acknowledge to be true Churches. For what is schisme but unnecessary separation from a true Church?

Lastly, This rash separation gives occasion to erroneous here­ticall spirits to divide, and subdi­vide, and never give over dividing, till they have torn the Church of God in peices. For by gathering themselves together in their sepa­rated conventicles they haue occa­sion and fit opportunity to con­firme one another in their errors, and wicked opinions, and every day to beget a new breed of them, and never cease to multiply and increase them, till at length they rise up to such a height that they break forth into foule blasphemies, such as shake the very foundations, not only of piety and true religion, but also of civility and common humanity, and cast their followers headlong into waies of such bru­tish sensuality, as heathens by the light of nature would abhor. Those that are truly godly, ought to lay it home to their hearts, and [Page 84]seriously to consider, whether some, yea the most part of those that have run out into these wild opinions and practises, began not first in separation, and made that the first step of their progresse in this dangerous way? And whether their owne hasty separation gave not the others faire occasion to thinke our congregations so im­pure, as they must no longer joyne with them, but separate themselves from them? And hence vain-glori­ous spirits have been carried away with giddy notions, of such a tran­scendent purity, that at length they have separated themselves from o­thers also; finding some impurity in them all, and so have by de­grees fallen to the very bottome and gulf of all impiety and im­purity.

CHAP. XIII. Shewing that the preserving of peace is a duty chiefly incumbent on those who are invested with chiefe power and authority.

AS the procuring and preser­ving peace is a duty incum­bent upon all Christians in their place and station; so, that it is a duty principally incumbent upon magistrates and those into whose hands God hath put chiefe power and authority, may appeare upon these grounds.

1 Because God hath dignified them above others, he hath made them as eyes and eares & o­ther members of the body, that are of greatest honour, of greatest emi­nency, & excellency. Now all dig­nity drawes duty after it. Whom God lifts up in any degree of dig­nity above others, he requires of [Page 86]them a proportionable degree of duty. The great duty which God requires of every man, as a mem­ber of the body, is to seek the good of the whole, to have a mutuall care of the wellfare and wellbeing of all the fellow members; now the preserving of peace is a prin­cipall meanes tending to this end: which serves not only to preserve the well being, but the very be­ing of any society of men that are conjoyned either in a civill or re­ligious way, and without which they cannot long subsist, (as hath been already shewed.)

2 God hath put power into the hands of these, whereby they are emabled to do more than others can do for procuring of good, as other waies, so this way. He hath put a sword into their hands, whereby they may make men feare, that those who will not be drawn to duty by love, may be [Page 87]driven to it by feare, for they are not to beare the sword in vaine. Rom. 13.4. Others can onely perswade, but they may after a sort enforce: though they cannot enforce men to change their minds and opini­ons, or to change their affections, and dispositions, from a turbulent, into a quiet and peaceable temper, yet they may enforce them to for­beare such speeches and actions as will certainly breed disturbance. Power rightly managed may do much for restraint of many dis­tempers and disorders not only in the state, but in the Church, with­out offering any unjust violence to any man. So depraved is the dis­position of the most part of men, that they are fitter objects of po­wer, than of perswasion: that they have more need of purgings than cordials, of incisions than lenitives: now the magistrate hath power to make use of both these.

[Page 88] 3 This is one principall end why God hath put power into the hands of magistrates, namely, that they may procure peace and quiet­nesse to those that live under them: hence we are enjoyned particular­ly to pray for all that are in autho­rity, for this end, that we may lead a quiet and peaceable life in all god­linesse and honesty. 1 Tim. 2.2. It is therfore the duty of magistrates, as to procure a civill peace, without which we cannot live quietly: so to procure (as much as lieth in them) a religious peace, without which we cannot live godlily, therefore to restraine all such dividing opini­ons, and disorderly practises as shall tend to the disturbance of ei­ther of these. As violent and in­jurious practises hinder from living quietly, so perverse corrupt opini­ons that are destructive to piety, will hinder them from living god­lily, at least from living godlily [Page 89]with quietnesse; therefore it is the magistrates duty to restraine both these. If people do enjoy plenty and fulnesse, yet if they cannot en­joy it with peace and quietnesse, it much abates the benefit and comfort of it: so if they enjoy true religion which teacheth to live godlily, yet if they be often forced to contend with those that boldly and blasphemously oppose it, and that without any restraint, it must needs breed them much trouble and affliction: therefore if the magistrate will procure both quietnesse and godlinesse, it con­cernes him to put a restraint upon such as these.

CHAP. XIIII. Shewing what magistrates may do more than others for procuring the peace of the Church.

VVHat magistrates may do more than others for si­lencing [Page 90]and quieting those contro­versies and contentions that are in the Church, and so for procuring peace and good agreement, may appeare in these particulars.

1 The magistrate may make choyce of a considerable number of those Divines that are of different judgments, singling out such as are most pious and conscientious, and of the most meeke and mode­rate spirits, and cause them to meer in a loving and amicable way, not to dispute, but to consult and de­bate about the readiest and like­liest way about composing their differences, and bringing things to a good agreement.

2 He may cause them plainly to declare in what points they all agree, and wherein they are all of one mind and judgment, and would be ready to assist each other in maintaining and defending the fame truths.

[Page 91] 3 There being no question but such as these will agree in all sub­stantialls, in so many truths as may give sufficient testimony that they are all sons of the same heavenly father, all brethren in Christ, members of the same mysticall body, and such as have true inte­rest in the same covenant of grace: the magistrate may then cause them seriously to professe and pro­mise, as in the presence of God, that they will sincerely and hearti­ly endeavour to preserve the unity of the spirit in the bond of peace, to edifie one another in love, and to bring things to a good agree­ment amongst themselves, and for this purpose willingly yeeld each to other, so farr as they may, salvâ conscient â.

4 He may likewise cause them to shew wherein they disagree, & dissent one from another; which being likely not to be in matters of [Page 92]doctrine but only of discipline and government. And that not in the substantialls of it (wherein almost all good men agree): but only in the circumstantialls, and things of lesser moment. Such as are no way fit to be laid in the ballance with the peace of the Church. In these things the magistrate may per­swade the lesser part to yeeld to the greater, since the rule is. That the spirits of the prophets must he subject to the prophets. And if this rule be renounced, there will be left no way for composing of dif­ferences. And there is no great doubt but such as are truly pious and of meeke and humble spirits, will be perswaded to yeeld to their brethren in things that are not pre­cisely determined by the word, & to waite with patience, till either their owne judgment be altered, or they can perswade others to be of their mind, rather than by a­bounding [Page 93]in their owne sense, to disturb the peace of the Church, and cause it to be rent in snnder with fractions and divisions: since the rule is, that every one ought to please his neighbour in that which is good and tends to edification, Rom. 15.2. That we ought to seeke peace and ensue it, and if it be possible to have peace with all men. If with all men, much more with those that are joyned to us in the strongest bonds of the best and nearest rela­tion, that are joyned to the same head, and are living members of the same mysticall body with our selves.

CHAP. XV. Shewing that the magistrate hath power to cause a right govern­ment to be set up in the Church, which will much conduce to the peace thereof.

IT is granted on both sides, that though the magistrate hath no power in sacris, yet hath power circa sacra. Though it belongs to Christ alone to institute ordinances of worship, and to his officers to administer these; and not to the magistrate: yet he hath power to see and provide, that those things which Christ hath instituted, be administred by his officers accor­ding to his will and appointment: yea it is his duty to take care that the gospel be preached and sound doctrine be taught, that the sacra­ments be rightly administred and discipline be rightly exercised, in those places that are under his go­vernment. A principall end of his office and of that power which God hath committed to him, is to provide that those who live under him, may not only live peaceably and quietly, but also in all godli­nesse and honesty. This cannot [Page 95]be unlesse the true worship of God be set up and established, unlesse true religion be preserved & main­tained. Piety is the surest founda­tion of peace, and where that is neglected, this will be weak­ned: yea if peace, plenty and all outward good things are so far forth good, as they help us to the obtaining & enjoying of the chiefe good: then the magistrates chiefe care should be, to advance & main­taine true religion, whereby piety is preserved. Thus the good kings whose names are honoured in scripture were carefull this way. Jehoshaphat tooke care that the law of God should be taught in all the cities of Judah. 2 Chr. 17.7.8, 9. Hezekiah tooke care that the Lords passeover, which had been long time neglected, should be ce­lebrated in that solemn manner which God had appointed. 2 Chro. 30.1. And for this purpose sends [Page 96]posts throughout all Israel and Ju­dah, to invite them to come to Je­rusalem to keep the passeover. vers. 6. And Josiah shewed the like care also in keeping the passeover. Ne­hemiah also tooke order for the right sanctification of the Sabbath, and that all profanation of it should be prohibited & punished. Nehem. 13. By all which it appeares, that it is a principall duty belonging to the magistrate, to take care of reli­gion and the worship of God: and that all those ordinances, that be­long to it, be rightly observed in those places where they have to do. Now if it can be made to appeare that Church-government is an or­dinance of God; and such an ordi­nance as is essentially needfull for procuring the peace and wellfare of the Church; then it will direct­ly follow, that it is a necessary duty incumbent upon the magistrate to take care that it be set up.

For the first of these it may be clearly demonstrated divers wayes. As

1. The Apostle saith, that God hath set in his Church Apostles, Prophets, Teachers, Helps, Go­vernments. 1 Cor. 12.28. The ori­ginall is not, helps in govern­ment, but helps, governments; these two being made two distinct things, by which it appeares, that as God hath set or appointed go­vernments in the common-wealth, so he hath appointed governments in the Church also: and that as Apostles and Prophets were set in the Church by divine authority, so by the same authority are teach­ers and governments also set in the Church: and therefore that Church-government is a divine Ordinance, set in the Church not by humane, but by divine autho­rity; and not left to mans arbitra­ment to receive or reject it as he [Page 98]Pleaseth. I dispute not now what Particular form of government God hath set in his Church, but it plainly followes from hence, that there ought to be a government, and that the Magistrate ought to set up that government, which is made to appear to him most agreeable to the word of God.

2. When the Apostle (speak­ing of offices in the Church) en­joynes those that rule, they should do it with diligence. Rom. 12.8. and saith, that those who rule well are worthy of double honour, especially those that labour in the word and do­ctrine. 1 Tim. 5.17. This plainly implies, that there is rule and go­vernment to be exercised in the Church. When we are bidden to know them that labour a­mongst us, and are over us in the Lord. 1 Thes. 5.12. and to obey them that have the rule over us, and submit our selves to them, for they [Page 99]watch for our soules. Heb. 13.17. Doth not this plainly import, that there are some whom God hath appointed over others, and to rule and govern in his Church, and others to be ruled and governed? For this cannot be understood of civil rulers and governers, because it is spoken of those who are to la­bour in the Word and Doctrine, and to watch over mens soules, which things are not enjoyned to the Magistrate as he is a Magi­strate, but to those, whose proper office it is to take care of soules, namely to Church-officers.

3. When Christ gave to Peter, and in him to his successors, the keyes of the Kingdome of heaven; he gave them power of exercising government in the Church for the Churches good; for the keyes are the Ensignes of rule and govern­ment: hence Christ is said to have the keys of death and hell. Rev. 1.18. [Page 100]Secondly, the power of the keyes is the same with the power of bind­ing and loosing, Matth. 18.18. compared with 16.19. and what is this but the power of exercising Church discipline, in shutting the Kingdom of heaven against all obstinate sinners, and opening it to all that are truly humble and penitent?

4. Our Saviour bids us tell the Church, in case an offending bro­ther will not hear us when we tell him of his fault, either alone by our selves or with others; and if he will not hear the Church, that then he should be to us an Hea­then or Publican: By this it plain­ly appears, that there is a power given to the Church to cast out obstinate offenders, (for though they be obstinate, yet we are not to account them as heathens and infidels, till the Church hath cast them out.) Our Saviour doth not [Page 101]say, Tell the civil Magistrate, but tell the Church; neither hath over any sound Interpreter (whether Protestant or Papist) by the Church, understood the com­mon-wealth or civil Magistrate, neither will the Text bear it, for it speaks of such a binding and loo­sing, whereby heaven is shut or opened to men, which is a work not belonging to the civil Magi­strate: this therefore is an Ordi­nance which Christ hath set in his Church, the exercise whereof be­longs to the officers of the Church, not of the Common-wealth: and the want of this hath given occa­sion to the Separatists to cry out against us as not having a true Church, because (say they) we are bid to tell the Church, and we have no Church to tell; for here­tofore we have had no right go­vernment, and now we have none at all. Though this be not a sound [Page 102]argument (because want of go­vernment destroyes not the being, but much hinders the well-being of the Church) yet it is such astum­bling-block in the way to such as are either weak or wilfulf, that the Magistrate ought by all means to get it removed.

5. If the right exercise of Church discipline be the most proper and principal means, needful for redu­cing an obstinate sinner from the error of his way, and for preser­ving both himself from perishing, and others from being infected by him; then it is such an Ordinance as God hath appointed to have place in his Church: but that it is so, the Apostle shewes plainly, when he gives charge touching the incestuous person, that he should be delivered up to Satan for the destruction of the flesh, that the spirit might be saved in the day of the Lord, 1 Cor, 5.5. and that they [Page 103]should put away that wicked person from amongst them, vers. 15. because a little leaven leaveneth the whole lump. vers. 6. If others be not actu­ally infected, yet they are in dan­ger to be so, by the toleration of one scandalous sinner in the Church.

6. If it be an Ordinance of God that there should be government in a Kingdome and Common­wealth, in a City, in a Family, and all societies of men, without which all would quickly come to confu­sion; then it is his Ordinance al­so that there should be govern­ment in his Church, which is the chief of all societies: because the nature of man is no lesse prone to break out into such scandalous opinions and practises, as will be destructive to the well-being of the Church, than into such sedi­tious practises as will disturb the peace of the common wealth: and [Page 104]Satan is a greater adversary to the welfare of the mystical body, than to the welfare either of the natu­ral or politique body.

Thus we have seen that disci­pline in the Church is a divine Or­dinance, which God hath appoint­ed to beset up and exercised in his Church, and no-lesse necessary for the well-being of it, and for keeping things in right order in it, than the exercise of discipline in an Army, is needful for preserving it from mutinies and disorders, and so from ruine. Now it followes to shew that the right exercise of it will be a special means to preserve the peace of the Church. There are two great rockes of offence which are the greatest ground of strife, and division in the Church of God: namely such scandalous opinions and practises as are de­structive to true piety, and which every good heart is bound to be at [Page 105]defyance with, and to set himself a­gainst withall his might. Now that Church discipline will be a special means to remedy these evils, will appear, if we look into the order which Christ hath appointed to be used in the exercise of it, & by what degrees we are to proceed therein.

1. He appoints, that if our bro­ther runs out into any offensive practises or opinions, we should admonish him of it in a loving gentle way by himself alone. If thy brother sinne against thee, (saith he) tell him of it betwixt thee and him alone, and if he hear thee, thou hast wonne thy brother. Mat. 18.5. Here our Saviour seems to take it as granted, that it is very likely that an offending brother being thus dealt with, will hear; and if he doth hear, then we have wonne him: this will be a means to reduce him from the error of his way.

2. If he will not hear, then he [Page 106]directs us to take others with us, that they may assist us in shewing him his fault, and laying open the evils and inconveniences that are like to follow by his persisting in it; and in perswading him to re­claim and reform. If he will not hear thee alone (saith he) take one or two with thee, because in the mouth of two or three witnesses, every truth shall be established. vers. 16. Here will be greater conviction & per­swasion than before, and therefore greater likelyhood of yeilding.

3. If he shall yet stand out, then the Church-officers are to be acquainted with it, that he may be admonished by them, if he shall neglect to hear them, tell it to the Church. vers. 17. This cannot be done to every particular man and and woman in the congregation, therefore it must be understood of the officers to whom Church­government properly belongs, and [Page 107]the offending brother is to be ad­monished by these also: which may be done at first in a more pri­vate way, which not prevailing, afterwards is to be done publickly in the congregation, wherein his sin is to be laid open, and the judg­ments of God to be denounced a­gainst it, and he is to be solemnly warned no longer to continue in it. If this be done, and that not once only, but twice or thrice, ac­companied with prayer to God in his behalf, and all performed in a serious solemn manner; in all like­lihood it will prevail with him to yeild and come in.

4. If he shall be so obstinate as to stand out still, then the severest censure of the Church is to be exc­cuted upon him, and he is to be cast out by the sentence of excom­munication. If he neglect to hear the Church (saith Christ) let him be to thee as a heathen and publican, verse 17. [Page 108]Now he is no longer to be coun­ted as a fellow-member, but as a heathen or infidel: now he is to be excluded from having any more society with the people of God in those acts of wor­ship wherein they have nearest communion with him, and one with another. He is no longer to joyn with them in prayer, or in the use of the Sacrament, but only ad­mitted to hear the word, and that at a distance, not in the same place, and the same manner as before: yea all the congregation are to be charged to withdraw from him, and neither to eat or drink, or have any familiar society with him, or have any thing to do with him, unlesse in the necessary af­fairs of life. Now if this be done in a solemn manner, in the name of Christ, and by that power and au­thority which he gave to his Mini­sters, when he delivered the keyes [Page 109]of his Kingdom into their hands, it is likely it will take effect; for ordinarily Christ doth accompa­ny his own Ordinances rightly administred, with his own bles­sing, and makes them effectual for those ends to which he hath ap­pointed. The Apostle chargeth the Corinthians that they should put from amongst them that wicked per­son. 1 Cor. 5.13. And enjoynes the Thessalonians, that if any brother walked inordinately, and would not obey that word which he had sent to them, they should have no company with him that he might be ashamed. 2 Thes. 3.13, 14, 15. When an obstinate sinner shall see himself not only cast out of the Church, and excluded from all Church-priviledges, but also that he is looked at as a heathen and infidel, and that every one shunnes his company as afraid to have any thing to do with him; this will [Page 110]be a very likely means to make him ashamed: especially if this censure of the Church be accom­panied with the authority of the Magistrate, (whose office it is not only to preserve the Ordinances of God from contempt, but to adde what efficacy and strength they can unto them) so as the censure which the Church hath rightly executed, be rightly observed, and that he whom the Church hath cast out be likewise cast out of all mens company, it is likely to work some remorse in all such as are not desperately hardened in their sin, and by degrees to bring them to repentance and humiliation.

CHAP. XVI. Shewing that the Magistrate hath power to represse such scandalous opinions, as will cause division and disturbance in the Church.

IT hath been shewed before, that though the people of God who live in the same society should be of different judgments in some truths of an inferior nature, yet this ought not to breed any difference in affe­ction, or to break in sunder the bond of peace and unity. But there are other truths of such weight and consequence (namely those that are directly of the foundation, or nearly touch upon it) which we are bound to maintain with all our might: and if any shall oppose these, we should be ready, as bold­ly to oppose them: yea be ready rather to part with peace, and all [Page 112]outward prosperity, than to part with them. Hence we are bidden to contend for the faith which was once given to the Saints. Jude 3. for the maintaining that holy doctrine in believing, obeying, and retain­ing whereof, our life and salvation consists. As the grace of faith is more precious than gold, 1 Pet. 1.7. So also is the doctrine of faith, which is the foundation of the other: this we should account as dear to us as our lives. Hence the Saints of God and holy Martyrs in all ages have been ready to lay down their lives for the testimony of this; as it is said, that they loved not their lives to the death. Rev. 12.11. They loved them not so well as to refuse to die, but have been ready to part with their dearest lives, rather than to part with that faith which was once gi­ven to the Saints, with those truths that are essential to salvati­on. [Page 113]Therefore when any errone­ous spirits shall rise up and contra­dict these truths, shall spread a­broad such wicked opinions and cursed heresies, as tend to the sub­verting of that faith, which was once given to the Saints; all lo­vers of truth are bound to stand up for the defence of it, and therefore earnestly to oppose themselves against such as seek to subvert it: so that hence must needs arise strife and contention in the Church of God, unlesse the au­thours of these errors be restrained from venting their wicked opi­nions.

Now that the Magistrate hath power to cause them (if not to re­nounce their errours, yet to for­bear venting of them) yea, that it is his duty to do so, may appear upon divers grounds. As

1. The Apostle saith, he doth not bear the sword in vain, but is the [Page 114]Minister of God for this very purpose, to execute wrath upon them that do evill. Rom. 13.4. And it cannot be denied to be an evill work to subvert the faith that was once gi­ven to the Saints, and not onely themselves to hold dangerous de­structive opinions; but seek also to draw others to joyn with them in the same wickednesse. Hence the Apostle calls Hereticks evill work­ers, Phil. 3.2. there cannot be a worse work, than to poyson mens soules with such wicked opi­nions as will destroy their soules; for though the Magistrate cannot keep erroneous minds from suck­ing in, and holding fast this poyson, yet he may keep them from sprea­ding it abroad to the hurt of o­thers, by inflicting such punish­ment upon them (in case they shall do thus) as their wicked pra­ctise deserves: for they that will not be wonne by love, or wrought [Page 115]upon by perswasion, may yet be restrained by fear: and it is the duty of the Magistrate to make evill ones to fear, Rom. 13.4.

2. The Christian Magistrate (as hath been shewed) is a princi­pal member of the Church, there­fore it is his duty to seek the good of the whole; therefore to pre­serve the peace of the Church, which makes so much for the well-being of it. And for this pur­pose, to restrain such things as are inconsistent with true peace, name­ly such abominable opinions and wicked errours, as every true child of God is bound to oppose and contend against. The Chri­stian Magistrate being a member of the Church, and the Church be­ing Christs mystical body, how can he suffer it to be rent and torn in sunder by debate and division? If he bears any true love to Christ, he will never do it, having power [Page 116]in his hand to help it. How can he be truly accounted a nursing father to the Church if he suffers this? A loving nurse or tender mo­ther will never suffer her dear child to be rent and torn in pieces, if she hath power to hinder it.

3. It is the duty of the Magi­strate as to preserve peace, so to preserve piety (wherein the very life and being of a true Church consists) therefore not to tolerate such opinious as are altogether de­structive to it, such as shake the foundations of all piety and true Religion, and open a gap to all prophanenesse and iniquity, yea, which violate the bonds of civility and common honesty. If the Ma­gistrate ought to take care, that those who live under him, may live not onely peaceably and quietly, but in all godlinesse and honesty; how can this consist with a liberty to profess and practise such things, [Page 117]as are wholly contrary to the prin­ciples of godlinesse and honesty?

4. Magistrates are carefully to preserve the goods, bodies, and lives of those that live under them, by punishing robbers, murtherers, and such like; ought they not much more to be carefull of the preservation of their soules? and to punish; at least to restrain such as seek to rob them of their preci­ous faith, and to destroy their souls by poysonous opinions? The Apo­stle gives charge to all Christians to take heed that by their meat they did not destroy their brother for whom Christ died. Rom. 14.15. if we may by our ill example de­stroy our brother by emboldening him to do that which is against his conscience, much more may this be done by such doctrines and ex­amples, as lead men to believe and practise that, whereby they whol­ly make shipwrack of faith and a [Page 118]good conscience. True it is, that it is in no mans power to destroy any of those whom Christ came to save, but we are said to do it, when we willingly do any thing, which in its own nature tends to that end.

5. Magistrates are carefull to make strict lawes, against sedition, treason, rebellion, or any thing that is prejudicial to their owne safety or soveraignty, and to see these strictly executed. Why then should they not be as careful to make strict lawes, and see them executed against such as rise up in open rebellion against the King of heaven, and seek to overthrow his soveraignty, by venting foule blasphemies against his blessed self, and those sacred persons that are joyned within the blessed Tri­nity, by trampling under foot his most precious Truths and Ordi­nances, and see these lawes severe­ly [Page 119]executed? How can they make it good to their own soules, that they love not themselves more than him, if they be so tender and respective of their owne honour and safety, and be neglective of his honour and the safety of his King­dom, suffering it daily to be so sha­ken, as it is in danger to be over­throwne? If we be carefull to ob­serve the duties of the second table, whereof our selves are the imme­diate objects, & neglect the duties of the first table, whereof God is the immediate object; do we not herein prefer our selves before him?

6. It is said that the Lord hath a controversy with the inhabitants of a land or nation, when they break out by lying, and killing, and stealing, and committing adultery. Hos. 4.1.2. And Christ professeth himself to hate the doctrine of the Ni­colatians, which taught men that they might eat things sacrificed to [Page 120]Idols, and might commit fornication, Rev. 2.15. and that he had a quar­rel against the Church of Thyatira, because she sufferd these doctrines to be taught, and his servants to be se­duced by them. ver. 20. Now are not other doctrines as hateful to him as these? namely such whereby the di­vinity of himself, his spirit, and his Scriptures are denied: and which teach that some men have the de­ity so united to them, and incorpo­rated in them, that all their actions are Gods actions, and whatsoever they do, he doth; and so make him a copartner with them in all their filthiness and wickedness, yea the authour of all their abominations? May not the Lord justly have a controversy with that land where these things are tolerated, at least not severely censur'd? Are not these things as much contrary to the ho­ly nature of God, as lying, killing, stealing, and as hateful to Christ, as [Page 121]the doctrine of the Nicolaitans was?

Ob. But against this it is object­ed, that seducers are to be censured by the Church, not punished by the magistrate: for Christ rebuked the Church of Thyatira, not the magistrate, for suffering false teach­ers to seduce his servants. Rev 2.20.

Ans. For answer of this, wee are to know, that God hath appointed the magistrate to be custos utrius­que tabulae keeper of both tables: to see that people live in god­linesse and honesty, as well as in peace and quietnesse (as before was shewed) He hath appointed these two great ordinances of magi­stracy and ministery to be mutual­ly helpfull, assistant and subservient one to another in things that con­cerne the common good, the good both of Church and State. Hence it is said in one place, that by the mouth of the Priest every controversy shall be tried. Deut. 21.5. And in an­other [Page 122]place, that if there be a con­troversy betweene men, the Judge shall judge them. cap. 25.1. The one was to judge in civill, the other in Eccle­siasticall affaires, but so as the one was to be helpfull to the other. Hence the people were appointed in difficult cases they should come to the Priest & to the Judge that should be in those daies Deut. 17.9, And the man that would not hearken to them should die. Hence Jehosha­phat sent one of his princes along with the Priests and Levites, to see that the people should be taught in all the cities of Judah. 2 Chro. 17.7, 8, 9. Whereby it appeares that both magistracy and mini­stery must concur for the mutuall strengthning one of another. What will obstinate refractory spirits care for the censures of the Church, if they be not fortified by the power of the magistrate? What would Arrius & other Heretiques, [Page 123]in former times, have cared for the decrees of Synods and Counsells, if these had not been fortified by the decrees of Christian Emperors, such as Constantine, Theodosius and others? What would the proud new sectaries of late in New-England have cared for the censures of the Churches there, if they had not been assisted by the power of the Magistrate: when (as Mr. Cotton relates in his answer to Williams examinat. pag. 45.) they stil persisted in their seducing pra­ctises, & in perverting others with their poysonous tenets, after the censure of the Church was passed upon them? How can Church go­vernment either be rightly set up, or rightly managed in a Christian common wealth, without the help of the magistrate? For if the Church officers should seek to convert any that are notoriously scandalous, ei­ther in opinion or practice, and [Page 124]they refuse to come at them, or re­turne them some reproachfull an­swers? how shall they proceed fur­ther, if others, after they have re­ceived the censure, and the people have been warned to withdraw from them, shall scornfully cast of the censure, and the major part of the congregation shall still famili­arly associate with them, what shall then be done? Therefore Mr. Cotton (in his answer to the bloody tenet, pag. 138.) brings divers ar­guments to prove, that, not onely the censure of the Church, but also the sword of the magistrate is needfull for repressing of apostate seducers & blasphemous Hereticks.

1 Because this puts away evill from the people, and keeps the gangreen from proceeding fur­ther, and infecting others, Deut. 13.5. 2 Tim. 2.16.17.

2 It drives away woolves from worroing and scattering the sheep [Page 125]of Christ (for such are false Tea­chers and Seducers, Mat. 7.15. Acts. 20.29.)

3 It causeth others to heare & feare, and do no more such wic­kednesse, Deut. 13.11.

4 These punishments are whol­some medicines to heale such as are cureable, Zach. 13.4, 5, 6.

5 Punishing of false Prophets & seducing Teachers, brings downe showres of blessings upon a civill state. 1 King. 18.40.

6 It brings honour to God, when such judgments as these are exe­cuted, Rev. 16.5, 6, 7. Thus Mr. Cotton. And thus the former ob­jection is cleared. Now to proceed.

7 As it is in any particular per­son; God is most offended and displeased with him for those sinns which he tolerates and allowes in himself, without making any re­sistance against them, or seeking any redresse of them: so in a Church [Page 126]or state, he is most offended, and provoked to displeasure, by those evills which are most tolerated, and for redresse of which least means are used. If the magistrate shall make strict lawes against swearing, drunkennesse, or other like sinns, and see these carefully executed, he quits himself from guilt, though these evills should still abound in the nation: but if he to­lerates these or like evils, whether in doctrine or practise (either by making no lawes against them, or letting them lie dead for want of execution) then he involves him­self in the guilt of those sinnes and the evill effects of them: & of per­sonall sinns, he makes them nati­onall sinns, such as are like to bring judgments upon a whole nation.

Hence Mr. Cotton in the fore­named Treatise, pag. 118, saith, that the putting forth of Church power against false teachers is not suffici­ent [Page 127]to cleare the magistrate in a Christian state from the guilt of A­postacy, in suffring such Apostates amongst them, who would solicite simple soules amongst them, ei­ther to withdraw themselves from Jesus Christ, or from the fellow­ship of the Church.

8 It hath been shewed before, that it is our duty so to preserve peace with men, as we break not our peace with God: because not only our peace, but all our wellfare and happinesse depends upon our good agreement with him. Ther­fore, if the magistrate desires to preserve true peace, either in the Church or state, he ought not to tolcrate such things as are highly displeasing to God, such things as the Lord hates. As he hates for­nication and other sinns against the second table which are injuri­ous to men: so he no lesse hates sinns against the first table, which are [Page 128]immediately injurious to himself. If he commanded in the time of the law that enticers to idolatry, and blasphemers should be put to death. Deut. 13.9. Lev. 24.26. This command must needs stand in force in the times of the Gospel, because now he hath shewed forth greater light, and manifested greater love to his people, than he did then: and therefore obliged them by greater & stronger bonds of duty to preserve the honour of his name, than in former times. Therefore the magistrate, (to gra­tify a party that may serve his in­terest) must not tolerate idolatry, blasphemy, heresy, or any other like scandalous evill, that is hatefull to the Lord, least hereby he pro­voke his wrath against himself, and the whole nation.

Lastly, the most part (if not all) of those into whose hands provi­dence hath now put the principall [Page 129]power for managing the great af­faires both of Church and state, have engaged themselves unto God by solemne oath and cove­nant, that they will endeavor in their severall places and callings, the extirpation of superstition, here­sie, schisme, profanesse, and whatsoever shal be found contrary to sound doctrine and the power of godlinesse. Those scandalous opinions that do now overspread the face of the Church, and the profane practises arising from them, are highly contrary to sound doctrine, and the power of godlinesse: therefore it concerns those who have power in their hands to use their best endeavour for the extirpation and rooting them out. Yea, that it is a duty whereto they are necessarily obli­ged by vertue of their oath and co­venant, may further appeare upon these grounds.

1 By this branch of the cove­nant [Page 130]we oblige our selves unto God, and that for the performance of a morall duty, a duty of the first table: now God is ever the same, he never changeth, nor fayleth in performing the conditions on his part: therefore we alway stand ob­liged to him, and ought not to faile in performing what we have pro­mised. When we engage our selves to men by any covenant or pro­mise, they may faile in answering the conditions on their part, and so dis-engage us from being further obliged to them: but it is not so, in the case betwixt God, and us.

2 It is made the property of a citizen of heaven that he sweareth, and changeth not, yea though it be to his owne hurt: this is like to be no waies hurtfull, but rather helpfull both to Church and State: namely to stop the course of heresies, errors and schismes from spreading fur­ther among us, yea to get them [Page 131]wholly extirpated, if it may be.

3 Solomon saith, that it is better not to vow at all, than to vow and not to pay. Eccles. 5.4. When we make a promise to any man, and have no care to performe it, we had better never have made any promise at all: for in doing it, we do but de­lude & deceive him. Now God will not be mocked, Gal. 6, 7. he cannot be deceived, & he will not be abused. When we vow or promise any thing to God, by oath or cove­nant, we have immediate recourse to his name, and if we be carelesse of performance, we take his name in vaine, which is a high provoca­tion of him; and for which he will not hold men guiltlesse.

4 The Lord threatens his peo­ple that he will have a quarrell a­gainst them for breach of cove­nant, and that he will avenge his quarrell by the destroying sword. I will send a sword upon you, that shall [Page 132]avenge the quarrell of my cove­nant. Lev. 26.25. By all which it appeares, that it is a duty necessari­ly incumbent upon all those, who have power in their hands, to use their best endeavour for extirpati­on of all superstition, heresie, schisme, prophanesse, and what­ever shall be sound contrary to sound doctrine and the power of godlinesse: and to endeavour the reformation of religion in doctrin, worship, discipline and government according to the word of God in the whole nation, because (in arti & 2) they have engaged themselves to God by solemn oath & covenant, to do these things, and that upon this ground, least by the nonperfor­mance of them, they partake of o­ther mens sinns, and so bring them­selves in danger of receiving of their plagues.