A persuasive TO PEACE, Amongst the Sons of Peace. Or a Treatise of Christian Peace, wherein is shewed the nature, necessity, and excellency of it: as also that it is a duty incumbent upon all Christians, especially those who are invested with chief power and authority to do what they can to procure it: with a propofull of some means that may be fit for this purpose. By Tho: Whitfeld Minister of the Gospel. Be of one mind, and live in peace, and the God of love and peace shall be with you. 2 Cor. 13.11. London, Printed by E. tiler for John Wright at the sign of the Kings head in the Old Bayly. 1655. To the high Court of Parliament assembled at Westminster. Especially to those members of it that are most really affencted to the nations welfare. Worthy Patriots. LEt it please you to take into your consideration that the high hand of Providence, which hath ●●lled you to the place where ●●u are now assembled, and to the work belonging to it, hath thereby designed you to be patrons and promoters, as of piety and equity, so also of peace and unity. Both these are mutual supporters of each other: for as piety and equity, propagate and preserve peace and unity, so likewise these are the quiet sear, where the other may have their safe residence and abode. It was long sense told us by the wisest that ever lived on earth, That a kingdom divided cannot long stand. As a divided kingdom cannot stand, so a divided church cannot stand: division being no less destructive to the church, than to the State. This sad calamity have our sins brought vpon us, that since the Gospel was planted in this nation, the face of the church was never so foul and forlorn, yea so rent and torn with unkindly distractions, and divisions, as in these late years: when as some of those who pretend, and, it may be hoped intend) to be true members of it, yet, by means of divided opinions, have been carried so far into divided affections and animosities one against another, that if they should rise to any higher degree, they might endanger the ruin of the whole. But is there no balm in Gilead, are there no Physitians there? Are there no wise gracious spirits in this hopeful assembly, that are furnished with skill and care to cure this malady? If there be any amongst you that are touched with bowels of tender compassion towards the bleeding state of the church, that are sensible of the sad consequents that may follow: that are furnished with skill, and will to procure a remedy for this rapture, and shall set themselves about it with all their might? Oh how happy an undertaking would this be! How would all the sons of peace be ready to bless them! Yea there is a blessing already pronounced upon them by the Prince of peace, when he said, Blessed are the peace-makers; for they shall be called the sons of God. Mat. 5, 9. The scope of this Treatise is to show the necessity and excellency of this work, and to propound such things as may give furtherance to it. If any of you shall please to give it the overviewing, you shall thereby show yourselves friends to what it commends. Now the God of peace, cause his peace to rest upon all those whose hearts are sincerely set to advance the work of peace, and give them happy success in this and all other their undertakings for good. Your most unworthy servant in all things that tend to the advancing of true peace Tho. Whitfeld. A persuasive to peace amongst the sons of peace. THe spirit of wisdom and truth, which speaks of everything according to the true nature of it compares peace and unity to that precious ointment, which being powred on Aarons head ran down upon his beard, and so dispersed itself to the very skirts of his garment: as also to the due of Hermon that descended upon the mountaines of Sion. Psal. 133.2.3. This ointment was made of the most sweet and costly ingredients, namely the most odiferous spices that could be gotten Exod. 30.23.24. So that when it was powred out, it made a most fragrant savour in the nostrils of all those that were near unto it. The due of Hermon made the mountaines of Sion both pleasant and fruitful By all which it appears, that peace is such a thing that brings with it both pleasantness and fruitfulness. It is like the pleasant sunshine in a winters morning after the long darkness of a sharp & sour night. It is like the mildred & gentle spring, wherein there being an equal mixture of warmth with moisture, it causeth, as it were, a new resurrection upon the face of the earth, by the speedy springing up of many pleasant plants, sweet flowers, and fruitful herbs, which seemed to lie as it were dead all the winter time. It is like the sound of a musycall instrument, which being rightly tuned and touched by the hand of some skilful artist, makes a melodious harmony in the ears of the hearers. It is like an equal composition of the four elements, which being joined together in a fitly proportioned mixture, do cause a fruitful production of so many goodly creatures as fill the faire face of this universe. The olive branch is usually made an emblem of peace and concord. Hence some conceive, that when the dove returned to Noah in the ark with an olive-branch in her mouth, it was a taken to him, that now God would be at peace with mankind, having sufficiently punished the world of the ungodly for their wickedness, by sweeping them away from the face of the earth, with the overflowing flood. It is said of the olive three, that with its fatness it honours both God and man. judge. 9.9. Because that both in the Tabernacle, and Temple, the lamps were alway kept burning, being fed with the fatness of the olive-tree: & both kings, priests, and prophets, were consecrated to their honourable offices, by being anointed with the holy oil. As wine makes glad the heart of man, so oil makes his face to shine. Psal. 104.15. In like manner peace makes mens hearts to shine with joy and comfort, in the enjoying of other comforts. By all which it appears how sweet & amiable a thing true peace is: and this is the subject of this ensuing Treatise, Wherein is shewed. 1 The nature. 2 The necessity. 3 The excellency of it. 4 The means whereby it may be obtained and preserved. 5 That it is a duty incumbent on all Christians, especially those who are invested with chief power & authority to do what they can to procure it. CHAP. I. showing what Peace is. THe original words whereby peace is expressed in Scripture, do not unfitly serve to show the nature of it. In the new Testament it is called 〈◇〉, which Etymologists will have to be 〈◇〉, à connectendo in unum, from joining things together, because it joins 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 onely pacificum esse, but also perfici, compleri, to be made perfect & complete: because when any society of men are united together by the bond of peace, this will be a special means, to make such a society complete, 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 firm 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 distinguished 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 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 musical 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 groundless surmises & suspicions, no secret grudges, no disdainful contemptuous thoughts, much less any angry, envious, malicious affections against such with whom we desire to maintain peace: neither must there be any railing, reviling, reproachful 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 needful betwixt those who are members of the same body( whether civill or mystical) because these have nearest relation one to another, & are ryed each to another in the strongest bonds of duty,( one principal branch whereof is to be at Peace amongst ourselves, 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 terms with strangers, & those that live at a distance from us, with whom we have little occasion of intercourse: but the greatest difficulty will be to do this with those 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 natural bond can be. 4 This Peace and good agreement with men must be in all things so far as it breaks not our Peace with God. God alone it is who is the first & cheese 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 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 evil which he hath condemned & forbidden. If he be the best friend in the world, we should fear nothing so much as to fall out with him. If his loving kindness be better than life, then his anger and wrath is worse then death. If all the world favour us, & he frown 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 kindness 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 break peace with men or with God, we may readily resolve what to do, namely, of two evils choose the least, & rather lose the favour & love of the best friends we have in the world, than to incur 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 seek to maintain Peace & good agreement with the members of that society whereof we are a part, as aiming therein at the good of the whole. In living peaceably with others, we must not only aim at our own quiet & freedom from trouble, but also at the welfare & foreseeing of the whole, because the strife & debate that ariseth betwixt particular men,( whether in civill affairs 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. showing the necessity of Peace in regard of the command of God. HAving shewed the nature, now it follows to show the necessity of Peace. Those names & titles wherewith God is pleased to dignify 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 works of darkness, & put on the armor of light, Rom. 13.13. & have no fellowship with the unfruitful works of darkness, Eph. 5.11 so when they are called Sons of Peace, Luke. 10.6. this should put them in mind that they ought to love Peace & follow after it. But because the command of God is to be the principal ground of all our duty, I shall principally insist upon that. The necessity of preserving Peace will appear, if we consider either the command itself, or the grounds whence it ariseth. 1 For the command itself 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 evil, 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 yourselves 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 yourselves. 1 Thes. 5.13. 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 think that the spirit of wisdom & truth( which never speaks any thing in vain) 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 concerns our good? In all our actions and affairs we are carried on by some grounds and motives: now the command of God should be the principal ground and motive of all our obedience, because this is the perfect rule of all well doing; because in doing what he commands, we aclowledge his rule and sovereignty; because in keeping his commands there is great reward. Psal. 19, 11. because hereby we manifest our own integrity, 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. showing 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 aclowledge, 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 appear if we look into the particulars; for having exhorted to keep the unity of the spirit in the bond of Peace, verse 3. he confirms 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 mystical body whereof Christ is the head. Now as in the natural body all the members must seek the welfare and preservation of the whole( which cannot be, unless there be a conjunction and good agreement one with another) so it is in the mystical body, all the members must feeke the good of the whole, and of every part( because they are tied together by stronger bonds and ligaments, and joined to a far more excellent head than that of the natural 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 mind 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 joys, grieve the same griefs: they have the same hopes, fears, cares, & the like; they all rejoice in God, and in the sense of his favour and loving kindness: they mourn for their sins, & such things whereby 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 mutual love, and doing service each to other, which they cannot do, unless there be 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 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 laws, 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 evil affections that stir up strife, as anger, wrath, malice, blasphemy, or evil speaking; and to put on the new man with his graces, such affections as tend to peace, as bowels of mercy, kindness, humbleness of mind, meekness, 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. Col. 3.8.12, 13, 14, 15. Then Christ bears rule in our hearts when his peace rules in us; and as far 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 fundamental truths that are needful to salvation, all that doctrine which is called the doctrine of godliness, as the doctrine of election, redemption, calling, justification, sanctification, glorification, and the like; this is that faith, which the Apostle calls the faith once given to the Saints, judas 3. which he would have us contend and strive to maintain; this is that which he calls the common salvation, because it is common to all that shall be saved; and in this the faithful do all agree: so that though they may dis-agree in truths of an inferior nature, yet all agree in substantial fundamental truths, because the same spirit of truth leads them into all truth needful to salvation: though they may disagree in things of a more doubtful nature, yet( being all lovers of truth) they all agree in those truths which are clearly laid down in scripture, which for number and nature do far exceed the other. Those truths therefore wherein they do agree, being far more in number, and of a far more weighty nature than those wherein they disagree, ought to be more prevalent and cogent to join 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 less for the same end and purpose; for it serves to unite and join 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 work of faith is love; faith worketh by love, Gal. 5.6. and as faith joins us to the head, so love joins us to the members of the body; and look 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 baptism: whether this be understood of the outward or inward baptism, yet either way it serves to be a bond of peace. The outward baptism 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 visible members of the Church: whereby we are distinguished from all other societies in the world, & made members of that society & mystical 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 baptized into one body. 1 Cor. 12, 13. baptism therefore is a means that God hath appointed to unite us to the body, which is the Church, and therefore should make us careful to maintain communion and good agreement with it. If it be understood of inward baptism, of the washing of regeneration, Tit. 3.5. by this is wrought in us that which the outward is a sign of, namely, the mortification of those sinful lusts which are the usual occasions of dissension, as anger, wrath, envy, malice, and the like; and the vivification of 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 special government over his own children and people, and takes special notice of their behaviour and deportment, whether they carry themselves quietly and peaceably with their fellow-brethren or not: he is through all, by a special 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 careful to order themselves in ways of peace and quietness. 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. showing the necessity of peace, both in regard of the well being, and being of the Church of God. WE have seen 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) 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 foreseeing; for look as it is in the natural body, when there is a good agreement betwixt the parts, so as the members being joined to the body, every bone moves in his own joint, and every member in his own 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 enjoined them, then the body is in a good condition, free from pain & disquiet, & fit for action: Or as in the body politic, when there is a good agreement betwixt the supreme and subordinate powers, and betwixt both these and the common people, so as every one quietly does the work and business 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 several ranks and orders to go upon that duty which is enjoined them by their leaders, then the army may be said to be in a good condition, and fit for any honourable 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 in a common wealth or mutiny in an army, the welfare and safety of both these must needs be interrupted or endangered: so it is in the Church of God, if there be jars 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 foreseeing. 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 storm of Sauls persecution was blown 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 kind or other: if not persecution of hands by hard dealings, yet persecution of hearts by hard thoughts, and persecution of tongues by hard speeches, which will much disturb 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 far therefore as they are of divided hearts and souls 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 fullness 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 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 continual jarring and contending one with another, that Church cannot be in a flourishing and prosperous condition. CHAP. V. showing 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 ruin. As in the natural body, if the humors and qualities should be fighting one with another, the heat with the could, or the moisture with the dryness, each seeking to bee predominant & to suppress his contrary: or the members should rent and tear one another, this would not only cause sickness & much pain, but there must needs follow ere long dissolutio compositi, a dissolution of the whole: so it is in all human 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 kingdom divided in itself is brought to dissolution, and an house or city divided in itself cannot stand, Mat. 12.25. When there are civill wars in a common wealth, there is nothing but plundering and spoiling, rapine and robbery, yea killing and murdering, & all things tending to ruin: for as a sour and sharp winter spoils all those pleasant fruits which the summer had brought forth, and brings a sordid aspect upon the face of the earth, which before was beautiful and delightful, so war makes desolation where it comes, it causeth goodly houses and habitations, yea whole towns and cities to be laid on ruinous heaps, and makes a land, which before was like the garden of Eden, to become like a desolate wilderness, as the prophet speaks, 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 human societies, for, inter arma leges silent. And thus it is likewise in the Church of God, when debate and discord prevails, when divided judgements have bread divided affections, what follows but hard surmisings and censurings of each other, but slanderings and backbitings, but sharp 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 heresy brought division into the Church, what woeful 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 faithful Christians, both pastors and people? when the Anabaptists arose in Germany and separated themselves from the rest of the reformed Churches, what work did this division make? It much obstructed, and was like wholly to have overthrown the work of reformation, which Luther had so happily begun, and successfully 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 doubtful 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 counsel might take the better impression upon them, he gave them a bunch of arrows fast tied together, bidding them to break them, which each of them trying to do, one after 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 broke them all one after another: then he applies this to them telling them that so long as they continued conjoined 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. showing the excellency of Peace. HOw excellent a thing Christian peace is, may appear 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. 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 & freedom from trouble, but safety, tranquillity, health, plenty, prosperity, and whatever else belongs to the good and happiness of our lives, yea not only to our outward, but also to our inward happiness. Hence this was the ordinary form 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 needful 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 him, he speaks in this manner, Peace be to thee and to all thy helpers, 1 Chron. 12, 18. In like manner the angel speaks 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 appears that under this word peace, many other blessings are intimated and enfolded, which serve to show 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 in judgement or affection: for as in the erecting of Solomons temple there was no noise 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 & joined together: so in the heavenly temple the minds of all are so fitly tempered and compacted together, as there is not the least noise of any dissension or division. But the excellency of peace will further appear, if we shall consider how in scripture it is made a principal object of Gods promises, and of his peoples prayers. CHAP. VII. showing that peace is a blessing often promised and often prayed for. AMongst many other blessings which God hath promised to his people tending to their happiness, peace is none of the least, and therefore is frequently held forth to them. The Lord will bless his people with peace, saith David, Psal. 29.11. mark the upright man, consider the just, for the latter end of these shall be peace. Psal. 37.37. I will hearken what the Lord God will say, for he will speak 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 sand good tidings 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 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 moon 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 rebuk many people, and they shall break their swords into plow shares, and their spears into pruning hooks, & they shall learn war no more. That they shall sit every man under his vine, and under his fig-tree, and none shall make them afraid, Mich. 4.3.4. That none shall hurt nor destroy in his holy mountain. Isa. 11.9. Yea they should have not onely outward but 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 think that a time will come when they shall be: namely at that time when the Lord shall bring again the captivity of the Jews, and likewise bring in the fullness 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 refer to those times. Then the names Calvinists, and lutherans, Protestants, & puritans, Independents, and Presbyterians, shal be heard of no more in the Church of God: which as it shall make much for the happiness of the Church: so likewise it argues the excellency of peace which shall be a principal 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 bless 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 bless thee and keep thee, the Lord cause his face to shine upon thee and be merciful 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, and himself prays 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 carried away captive, Jer. 29.7. Because in the prosperity of that should be their prosperity. The Apostles in all their apostolical salutations and benedictions( which comprehend in them all the good that can be desired) join these two together grace & peace; as if grace were not sufficient alone without peace. When the angels brought news of the great joy that was come to the world by the birth of Christ, & celebrated it with a triumphant song, they join these together, Glory be to God on high, peace on earth, good will towards men. Luk. 2.14. Thereby showing that then God is like to have the greatest glory in heaven, when there is the greatest peace on earth, if it be a peace rightly grounded. By all which, the excellency of peace further appears because it is a blessing so often prayed for. CHAP. VIII. showing the means that are principally needful for the preserving of peace. HAving shewed the necessity and excellency of peace, it now follows to show the means that are needful to procure and preserve it. Grace being the foundation of all true peace, it must needs follow, that divers graces must concur for the preserving of it, whereof these are the principal, Prudence, Patience, Humility, Charity, Sincerity; therefore it will be fit to speak something of them. 1 Prudence is needful, whereby we may be able to discern the difference between mens tempers and dispositions, and accordingly apply ourselves to them being ready to give them content in all lawful things, not needlessly crossing or contradicting, and so irritating and stirring them up to ways of strife and contention. This also is needful for discerning the ground of our contention, whether it be just and right or not: whether the case so stands as we cannot keep peace with men, but we must break our peace with God, by going against some rule which he hath given us to be the guide of our judgement or practise. A principal thing which we must contend for, is for the faith, judas. 3. for the maintenance of the truth, now we have need of wisdom to discern betwixt the difference of truths, whether they be of that nature, of that weight and consequence, as for them the bond of peace may be broken in sunder. 2 As prudence, so patience is needful for preserving of peace: we cannot carry ourselves 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 bear it: so to bear it as we be not suddenly provoked to wrath, indignation, or any inward grudge. A wrathful 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 return a cool and gentle answer to hot provoking speeches, this may still a great deal of strife. Of all branches of Christian fortitude there is none more excellent than that which preserves us from being overcome with evil, and enables us to overcome evil with goodness: and this is that which patience will enable us to do. Whence are wars and fightings( saith the Apostle. Jam. 4.1)? Are they not from the lusts which are in your members? And what are the chief of these lusts? are they not anger wrath and desire of revenge? now the best preservative against these is patience. If we cannot bear with each others infirmities, yea sometime forbear 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 voice heard in the streets. Mat. 11.19. and in this he is propounded to us as a pattern, that when he was reviled, he reviled not again, when he suffered he threatened not, but committed himself to him that judgeth righteously. 1 Pet. 2.23. And we are bidden learn of him to be meek. Mat. 11.29. 3 Humility is a grace principally needful 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 pass 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 principal ingredient into this distemper of strife, and the chief cause why it is begun, at least why it is continued: for this is that which makes men obstinate and wilful in their own ways, headstrong in following their own minds, so that if there falls out any occasion of difference betwixt them and others, they will scarce be brought to any compliance & good agreement. This is that which makes them disdainful and scornful, 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 run out into new opinions( that they might seem 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 follows debate and division. Whence the Apostle speaking of such as these saith, they are proud, knowing nothing, but dote about questions and strife of words, whence comes envy, strife, railing and evil surmises. 1 Tim. 6.4. Who are those who in all ages of the Church, have been the chief incendiaries, the chief breeders of debate and division but heretics? and the Apostle here makes it a chief character of such, that they are proud. 4 Another means needful 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 joined 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 mother seldom falls out with her little child, or if she doth, the quarrel 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 do good offices. 2 It is long suffering, and not easily provoked. 3 It envieth not, it is not troubled, nor grieved at another mans prosperity, but rather rejoiceth in it. 4 It is not puffed up, it is not swelling and boasting, but meek and mildred. 5 It seeks not its own things only, but those things that concern the good of others also. 6 It thinks no evil, 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 & quietness. And this love, whence they arise, is the sum 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 essential to true Christianity. Gal. 5.6. Lastly that this love may be a bond of unity, it must be joined 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 dead. 1 Joh. 3.18. If we should show much love to our neighbour either in word or action, & do some kindnesses for him; and yet do all this for our own sake only, & no whit for his; merely to serve our own turns by him, and not to do any service of love to him. When this comes to be discovered by some cross and contrary carriage, it will breed a great deal of secret grudge and heart-burning, which at length will break forth into some contentious quarrels. 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 real good, there meet with nothing but empty appearances and vain compliments, this stirs up much indignation and displeasure, which make way for jars 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 plain rightdown dealing, wherein there is no such politic and close carriage of things, as one can scarcely know by mens words and expressions what their minds and intentions are. The greatest politicians are for the most part the greatest selfseekers, and the more men seek themselves, the less 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. showing that it is a duty incumbent upon all Christians to do what lies 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 appear upon these grounds. 1 Because all true Christians are tied together by the nearest & strongest bonds of unity. They are( as hath been shewed) all children of the same heavenly father, begotten and born again of the same immortal seed of the word, quickened by the same spirit of grace, joined to the same heavenly head Jesus Christ, members of the same mystical 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 joined 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 essential property of every true and living member, to have care one of another,( as the Apostle speaks, 1 Cor. 12: 25.) And thereby to seek the preservation of the whole: and those that do not this are no true and living members: they are but like withered arms 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 entertain occasions of strife and contention one with another or to maintain & continue them, hereby we shall be instruments not of quiet, comfort, and contentment, but rather of grief, 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 by unkind quarrels 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 own 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 rendered ineffectual. 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 well done, but it was 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 bear toward the person by whom they are administered. 4 It was one part of that happy work, which our blessed Saviour did while he was here on earth and which still he performs 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 believe 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 ways of division and contention, what do we but by our practise cross the prayers of Christ, and deprive ourselves of that great benefit which by his prayers he seeks to procure for us? may it not make any Christian heart to tremble, to think that it should have the least hand in so woeful a work as this, namely in rendering the prayers of Christ ineffectual? 5 Shall atheists and Papists( those especially of the jesuitical brood) and all perverse and proud schismatics be so active & busy in seeking to undermine the safety of the Church of God amongst us, and to work the ruin and overthrow of it, and shall not the true and real 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 divisions amongst us, according to that old maxim of profane Politicians, divide & impera? And shall we join with them in such a work as this? And not rather bend the contrary way, namely seek to preserve ourselves 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 & torn insunder, and so in danger to be ruined, by the multitude of fractions that are to be found among us: some following ways of liberty and profanes, others, ways of superstition and popery, others ways of error and heresy, & some of the better sort, ways of schism and separation: when as a mighty deluge of Socianisme, arminianism, antinomianism, anabaptism, yea other more desperate and destructive doctrines than these, are like to overwhelm, 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. showing 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 necessary follows 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 evil reports. 2 Rash censures, 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 evil reports of others. There is none can carry themselves so well, but some will speak evil of them: sometimes they shall be followed with evil reports; if these be received they will breed evil opinions, and evil affections, which being once taken-up will not easily be laid down again, therefore we ought to be very cautelous this way. When David had once received the evil 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 equal share with his master in Davids favour, and in his masters revenues. 2 Sam. 19.29. 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 ourselves 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 seldom be well spoken of by the worst): as also of the person that makes the report, whether he be such an one as is careful to speak 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 certain 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 certain wrong to him whom it concerns. Besides if rash judgement be unlawful we ought to take heed how we pass judgement( 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 evil of him. This was one chief cause why Saul entertained so unjust an enmity against David, namely because his ears were open to those wicked 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 judgement, or practise shall differ from us. That terrible sentence of our Saviour, whereby he denounceth judgement to those that judge rashly, Mat. 7.1. Should make us fearful & wary this way. It is not so much difference in judgement, 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 pass one up on another? When those of one part, shall judge the other to be simplo and shallow, or wayward and wilful, because they do not apprehended things as themselves do: and these shall judge the 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 herbs, might both have good consciences. Rom. 14.2. Therefore one mans conscience ought not to be the rule of other mens, unless he can make it clear and evident that he is not mistaken in the rule. The Apostle gives a strait charge, that we should not be many masters. Jam. 3.1. Wherein do men show their masterly temper and disposition more than in this? when they shall make rules to tie, not only their own consciences, but other mens also, so that if they come not up to their rule they will be ready to pass a sharp censure against them: but we should alway remember that, as in doubtful things we ought to use the best means to inform ourselves in the truth: so when we have gotten satisfaction in our own 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. showing that rash entertaining new opinions, is a principal occasion of division, which ought carefully to be declined. THirdly, If we desire to preserve peace, and to decline all occasions of division, we ought to take heed that we do not rashly entertain or stiffly maintain 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 harken to the Devils suggestion in eating the forbidden fruit, that they might become as Gods, knowing both good and evil. 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 busy 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 fimplicis doctrinae fastidium, &c. Because saith he( men being overcurious) are greedily desirous of some new thing, & grow weary of such plain and simplo truths as they have been accustomend to; therefore the spirit of God commends this duty of love to them as a new thing, that they might be the more affencted with it. But the more our dispositions carry 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 tried. Old truth should be to us like old gold, the more hands it hath passed through, and the oftener it hath been weighed and tried the better we like it. So those truths which have passed through the hands of Gods people 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 opinions may be more plausible, yet there is greater danger in them by reason of the darkness that is yet remaining in our minds, and the eagerness 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 lead to entertain old exploded errors under the notion of new truths when they have had a new dress put upon them? Have not the most plausible arguments, that of late have been brought for the advancing of arminianism, 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, the very same which he hath confuted in his answer to the Donatists? So that what Solomon speaks 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 varnished 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 maintain & 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 down heresy: which yet many have plunged themselves into, rather than they would be convinced of any defect in their judgement. Or 2 If we change our minds and opinions( which is the 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 unpolished 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 dissension, whiles one part contends for it, and another contends against it. And indeed this hath alway been one principal ground of division in the Church, namely that some wanton wits have been ready rashly to run out into unsound opinions, & tomaintaine them with much earnestness, and others have been ready as earnestly to oppose & withstand them. Different opinions carried on with violence, mustneeds breed different affections, and so be occasion of much debate & strife. Every one will think much to be foiled 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 affencted with every truth according to the nature and excellency of it, & answerably to follow after it, both in our judgement and practise. The essentialls of faith and love, we are earnestly to contend for, judas 3. But there are truths of an inferior nature which we are so to maintain, as thereby the strength of the other may not be infringed or weakened. That way which the stream of Scripture runs 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 closely 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 schisms 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 joined together, not only by an implicit, but by an explicit covenant, and that in receiving the Lords supper, we are not to join with any that are ignorant or scandalous, and so in other like, yet we have no where so strait a charge for these as the 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. showing 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 groundless 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 principal bonds of union. How needful it is to decline this, may appear upon these grounds. 1 The Apostle gives an express 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 public or in private, but especially in public. 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 joining in public, 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 break in sunder the bonds of unity. As the inward bonds are that spirit which dwells in all the members of the mystical body, & that love which immediately flows from it: so 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 principal 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 mutual 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 internal union with those that are furnished with the same spiritual graces with ourselves, and external union with all that join with us in the outward action: look how far they have communion with Christ, we have also communion with them. 3 We ought not to withdraw 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 effectual 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 judgement & 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 speaks, 1 Joh. 1.3.) because they are members of the same body, and branches that grow out of the same roote with ourselves. If we dare not in our thoughts and judgments cast them 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 ourselves into distinct bodies and separate societies from them? Is not this to make a schism in the body? Ob. If it be said, that we must join with no man, in any thing that is evil. Ans. Let them show clearly from the word what that evil is, which they shall be forced to join in, by communicating with their brethren in Gods ordinances; or that separation is not a greater evil, than that which they look at as evil. 4 Though we should desire to join 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 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 needful 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 extremely corrupted both in doctrine and manners. Neither doth the Apostle direct the faithful 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 enjoined to separate ourselves from wicked men, but not from good men, from such who are true members of the same body with ourselves. We are bidden to separate from wicked men in sinful actions, but not in good actions. To have no fellowship with them in the unfruitful works of darkness, 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 fortify and strengthen, but not weaken and overthrow one another. 5 It cannot be denied but that it is a very great sin to make a schism in the Church of God, because it rents in sunder Christs mystical body; because it crosseth the course of his prayer, wherein 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 ourselves.( If there be any consolation in Christ, any comfort in love, any fellowship of the spirit, any bowels 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 essential to the good of the whole( which how shall they do when they are divided into several distinct bodies, and look at 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 mystical body of Christ. Now if schism be so great an evil, 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 unless an absolute necessity enforceth them to it. Our first reformers were enforced to separate from the Church of Rome upon divers necessary grounds: but let these of the new separation show that they are enforced to separate from their brethren upon any of the same, or like grounds. 6 The separation begun by the Brownists, divers yeares since, hath been condemned by the generality of good men, as well of the nonconforming, as of the comforming judgement. 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 aclowledge. But though this be a far less breach of the rule both of truth and love than the other: and so a far less evil than that, yet it doth not lessen, but rather augment the evil of the separation distinctly considered: because it is a less evil to separate from those whom we think to be false Churches, than from those whom we judge and aclowledge to be true Churches. For what is schism but unnecessary separation from a true Church? Lastly, This rash separation gives occasion to erroneous heretical spirits to divide, and subdivide, and never give over dividing, till they have torn the Church of God in pieces. For by gathering themselves together in their separated conventicles they haue occasion and fit opportunity to confirm 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 foul 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 ways 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 seriously to consider, whether some, yea the most part of those that have run out into these wild opinions and practices, began not first in separation, and made that the first step of their progress in this dangerous way? And whether their own hasty separation gave not the others faire occasion to think our congregations so impure, as they must no longer join 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 bottom and gulf of all impiety and impurity. CHAP. XIII. showing that the preserving of peace is a duty chiefly incumbent on those who are invested with chief 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 chief power and authority, may appear upon these grounds. 1 Because God hath dignified them above others, he hath made them as eyes and ears & other members of the body, that are of greatest honour, of greatest eminency, & excellency. Now all dignity draws duty after it. Whom God lifts up in any degree of dignity above others, he requires of 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 mutual care of the welfare and wellbeing of all the fellow members; now the preserving of peace is a principal means tending to this end: which serves not only to preserve the well being, but the very being of any society of men that are conjoined 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 ways, so this way. He hath put a sword into their hands, whereby they may make men fear, that those who will not be drawn to duty by love, may be driven to it by fear, for they are not to bear the sword in vain. Rom. 13.4. Others can onely persuade, 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 forbear 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 persuasion: that they have more need of purgings than cordials, of incisions than lenitives: now the magistrate hath power to make use of both these. 3 This is one principal end why God hath put power into the hands of magistrates, namely, that they may procure peace and quietness to those that live under them: hence we are enjoined particularly to pray for all that are in authority, for this end, that we may led a quiet and peaceable life in all godliness 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 restrain all such dividing opinions, and disorderly practices as shall tend to the disturbance of either of these. As violent and injurious practices hinder from living quietly, so perverse corrupt opinions that are destructive to piety, will hinder them from living godlily, at least from living godlily with quietness; therefore it is the magistrates duty to restrain both these. If people do enjoy plenty and fullness, yet if they cannot enjoy it with peace and quietness, 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 quietness and godliness, it concerns him to put a restraint upon such as these. CHAP. XIIII. showing what magistrates may do more than others for procuring the peace of the Church. WHat magistrates may do more than others for silencing and quieting those controversies and contentions that are in the Church, and so for procuring peace and good agreement, may appear in these particulars. 1 The magistrate may make choice 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 meek and moderate spirits, and cause them to mere 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 judgement, and would be ready to assist each other in maintaining and defending the famed truths. 3 There being no question but such as these will agree in all substantials, 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 mystical body, and such as have true interest in the same covenant of grace: the magistrate may then cause them seriously to profess and promise, as in the presence of God, that they will sincerely and hearty endeavour to preserve the unity of the spirit in the bond of peace, to edify one another in love, and to bring things to a good agreement amongst themselves, and for this purpose willingly yield each to other, so far as they may, salvâ conscient â. 4 He may likewise cause them to show wherein they disagree, & dissent one from another; which being likely not to be in matters of doctrine but only of discipline and government. And that not in the substantials 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 balance with the peace of the Church. In these things the magistrate may persuade the lesser part to yield 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 meek and humble spirits, will be persuaded to yield to their brethren in things that are not precisely determined by the word, & to wait with patience, till either their own judgement be altered, or they can persuade others to be of their mind, rather than by abounding in their own 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 seek 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 joined to us in the strongest bonds of the best and nearest relation, that are joined to the same head, and are living members of the same mystical body with ourselves. CHAP. XV. showing 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 administered 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 administered and discipline be rightly exercised, in those places that are under his government. A principal 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 godliness and honesty. This cannot be unless the true worship of God be set up and established, unless true religion be preserved & maintained. Piety is the surest foundation of peace, and where that is neglected, this will be weakened: yea if peace, plenty and all outward good things are so far forth good, as they help us to the obtaining & enjoying of the chief good: then the magistrates chief care should be, to advance & maintain true religion, whereby piety is preserved. Thus the good kings whose names are honoured in scripture were careful this way. Jehoshaphat took care that the law of God should be taught in all the cities of Judah. 2 Chr. 17.7.8, 9. Hezekiah took 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 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 took order for the right sanctification of the Sabbath, and that all profanation of it should be prohibited & punished. Nehem. 13. By all which it appears, that it is a principal 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 appear that Church-government is an ordinance of God; and such an ordinance as is essentially needful for procuring the peace and welfare 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 ways. As 1. The Apostle saith, that God hath set in his Church Apostles, Prophets, Teachers, Helps, Governments. 1 Cor. 12.28. The original is not, helps in government, but helps, governments; these two being made two distinct things, by which it appears, 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 human, but by divine authority; and not left to mans arbitrement to receive or reject it as he Pleaseth. I dispute not now what Particular form of government God hath set in his Church, but it plainly follows 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) enjoins 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 ourselves to them, for they watch for our souls. 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 souls, which things are not enjoined to the Magistrate as he is a Magistrate, but to those, whose proper office it is to take care of souls, namely to Church-officers. 3. When Christ gave to Peter, and in him to his successors, the keys of the kingdom of heaven; he gave them power of exercising government in the Church for the Churches good; for the keys are the ensigns of rule and government: hence Christ is said to have the keys of death and hell. Rev. 1.18. Secondly, the power of the keys is the same with the power of binding and losing, 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 ourselves 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 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 losing, 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 argument( because want of government destroys 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 shows 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 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 kingdom 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 less prove to break out into such scandalous opinions and practices, as will be destructive to the well-being of the Church, than into such seditious practices as will disturb the peace of the common wealth: and Satan is a greater adversary to the welfare of the mystical body, than to the welfare either of the natural or politic 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 ruin. Now it follows to show that the right exercise of it will be a special means to preserve the peace of the Church. There are two great rocks of offence which are the greatest ground of strife, and division in the Church of God: namely such scandalous opinions and practices as are destructive to true piety, and which every good heart is bound to be at defiance 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 practices or opinions, we should admonish him of it in a loving gentle way by himself alone. If thy brother sin against thee,( saith he) tell him of it betwixt thee and him alone, and if he hear thee, thou hast won 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 won him: this will be a means to reduce him from the error of his way. 2. If he will not hear, then he directs us to take others with us, that they may assist us in showing him his fault, and laying open the evils and inconveniences that are like to follow by his persisting in it; and in persuading 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 & persuasion than before, and therefore greater likelihood of yielding. 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 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 publicly 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 yield 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. 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 join 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, unless 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 keys of his Kingdom into their hands, it is likely it will take effect; for ordinarily Christ doth accompany his own Ordinances rightly administered, 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 enjoins 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-privileges, but also that he is looked at as a heathen and infidel, and that every one shuns his company as afraid to have any thing to do with him; this will 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 add 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. showing that the Magistrate hath power to repress 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 outward prosperity, than to part with them. Hence we are bidden to contend for the faith which was once given to the Saints. judas 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. 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, unless the authors of these errors be restrained from venting their wicked opinions. Now that the Magistrate hath power to cause them( if not to renounce their errors, 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 Minister of God for this very purpose, to execute wrath upon them that do evil. Rom. 13.4. And it cannot be denied to be an evil 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 join with them in the same wickedness. Hence the Apostle calls heretics evil workers, Phil. 3.2. there cannot be a worse work, than to poison mens souls with such wicked opinions as will destroy their souls; for though the Magistrate cannot keep erroneous minds from sucking in, and holding fast this poison, 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 won by love, or wrought upon by persuasion, may yet be restrained by fear: and it is the duty of the Magistrate to make evil 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 errors, 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 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 profaneness 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 godliness and honesty; how can this consist with a liberty to profess and practise such things, as are wholly contrary to the principles of godliness 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 careful of the preservation of their souls? and to punish; at least to restrain such as seek to rob them of their precious faith, and to destroy their souls by poisonous 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 led men to believe and practise that, whereby they wholly make shipwreck of faith and a 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 careful to make strict laws, against sedition, treason, rebellion, or any thing that is prejudicial to their own safety or sovereignty, and to see these strictly executed. Why then should they not be as careful to make strict laws, and see them executed against such as rise up in open rebellion against the King of heaven, and seek to overthrow his sovereignty, by venting foul blasphemies against his blessed self, and those sacred persons that are joined within the blessed Trinity, by trampling under foot his most precious Truths and Ordinances, and see these laws severely executed? How can they make it good to their own souls, that they love not themselves more than him, if they be so tender and respective of their own 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 overthrown? If we be careful to observe the duties of the second table, whereof ourselves are the immediate objects, & neglect the duties of the first table, whereof God is the immediate object; do we not herein prefer ourselves 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 Idols, and might commit fornication, Rev. 2.15. and that he had a quarrel against the Church of Thyatira, because she suffered 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 author of all their abominations? May not the Lord justly have a controversy with that land where these things are tolerated, at least not severely censured? Are not these things as much contrary to the holy nature of God, as lying, killing, stealing, and as hateful to Christ, as 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 godliness and honesty, as well as in peace and quietness( as before was shewed) He hath appointed these two great ordinances of magistracy and ministry to be mutually helpful, assistant and subservient one to another in things that concern 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 place, that if there be a controversy between men, the Judge shall judge them. cap. 25.1. The one was to judge in civill, the other in ecclesiastical affairs, but so as the one was to be helpful 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 harken 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 appears that both magistracy and ministry must concur for the mutual strengthening 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 heretics, in former times, have cared for the decrees of Synods and counsels, 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 practices, & in perverting others with their poisonous 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 practise, and they refuse to come at them, or return them some reproachful 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 mayor 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 needful for repressing of apostate seducers & blasphemous heretics. 1 Because this puts away evil from the people, and keeps the gangrene from proceeding further, and infecting others, Deut. 13.5. 2 Tim. 2.16.17. 2 It drives away wolves from worroing and scattering the sheep of Christ( for such are false Teachers and Seducers, Mat. 7.15. Acts. 20.29.) 3 It causeth others to hear & fear, and do no more such wickedness, Deut. 13.11. 4 These punishments are wholesome medicines to heal such as are curable, Zach. 13.4, 5, 6. 5 Punishing of false Prophets & seducing Teachers, brings down showers 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 sins which he tolerates and allows in himself, without making any resistance against them, or seeking any redress of them: so in a Church or state, he is most offended, and provoked to displeasure, by those evils which are most tolerated, and for redress of which least means are used. If the magistrate shall make strict laws against swearing, drunkenness, or other like sins, and see these carefully executed, he quits himself from guilt, though these evils should still abound in the nation: but if he tolerates these or like evils, whether in doctrine or practise( either by making no laws against them, or letting them lye dead for want of execution) then he involves himself in the guilt of those sins and the evil effects of them: & of personal sins, he makes them national sins, 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 to clear the magistrate in a Christian state from the guilt of apostasy, in suffering such Apostates amongst them, who would solicit simplo souls 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 welfare and happiness 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 sins against the second table which are injurious to men: so he no less hates sins against the first table, which are 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 evil, that is hateful 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 principal power for managing the great affairs both of Church and state, have engaged themselves unto God by solemn oath and covenant, that they will endeavour in their several places and callings, the extirpation of superstition, heresy, schism, profaneness, and whatsoever shal be found contrary to sound doctrine and the power of godliness. Those scandalous opinions that do now overspread the face of the Church, and the profane practices arising from them, are highly contrary to sound doctrine, and the power of godliness: 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 necessary obliged by virtue of their oath and covenant, may further appear upon these grounds. 1 By this branch of the covenant we oblige ourselves unto God, and that for the performance of a moral duty, a duty of the first table: now God is ever the same, he never changeth, nor faileth in performing the conditions on his part: therefore we alway stand obliged to him, and ought not to fail in performing what we have promised. When we engage ourselves to men by any covenant or promise, they may fail 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 own hurt: this is like to be no ways hurtful, but rather helpful both to Church and State: namely to stop the course of heresies, errors and schisms from spreading further among us, yea to get them 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 perform 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 careless of performance, we take his name in vain, which is a high provocation of him; and for which he will not hold men guiltless. 4 The Lord threatens his people that he will have a quarrel against them for breach of covenant, and that he will avenge his quarrel by the destroying sword. I will sand a sword upon you, that shall avenge the quarrel of my covenant. Lev. 26.25. By all which it appears, that it is a duty necessary incumbent upon all those, who have power in their hands, to use their best endeavour for extirpation of all superstition, heresy, schism, profaneness, and whatever shall be sound contrary to sound doctrine and the power of godliness: and to endeavour the reformation of religion in doctrine, 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 sins, and so bring themselves in danger of receiving of their plagues. FINIS.