denomination of faith and is accepted with God for faith For as euery graine of gold is gold so euery quantity of faith is faith and the imperfections and failings in true faith doe no more take away the name and nature of it then a great mountaine of chaffe doth take away the name and nature from the corne contained in it or the drosse in a great mine of gold doth take away the name of it albeit the gold be the lesser part for God accepteth it for the better part Thirdly no man is absolutely perfect in faith for the most regenerate haue but the first fruites of the spirite i. some small portion of it and hereupon the Apostles themselues besought Christ to encrease their faith wherefore in this case we must not be daunted nor discouraged but beséech God to confirme our â—aith and be frequent in hearing and reading of the scripture for the Word preached that begat it will encrease and strengthen it Obiection But my calling is very laborious and many difficult works offer themselues to bee performed which I cannot see how I can vndergoe A. First God that hath giuen thée thy calling and fitted thee for it wil blesse thee so long as thou walkst in his waies hee will prosper thy handy worke and perfite his power in thy infirmity 2. Cor. 12. Secondly God according to giftes and graces receiued measureth out to euery man his calling and the labours thereof for he obserueth a Geometrical proportion in distributing his temptations according to his seruants strength and in employing them in seruices answerable Thirdly the holy Ghost is the spirite of strength who enableth thee to dispatch and absolue the most weighty and dangerous workes of thy calling as he did Abraham Dauid Paul c and by the help of him that strengthneth vs we shall be able to doe all things Fourthly no excellent worke can be performed or notable act atchieued at home or abroad without labour paines diligence continuance Lastly God hath promised to blesse and assist vs in the workes of our lawfull calling wherefore let vs depend vpon Gods commandement and desire strength of him and wee shall obtaine our desire Q. But the sacred Scriptures are so diuersly yea and contrarily in sundry points and places expounded that I cannot be perswaded that they are Gods word A. First the diuersity or variety of interpretation doth not preiudice the truth of Scripture for many scriptures as for example the Canticles diuers Psalmes of Dauid as the 2. the 45. the 73. the 91. c haue both a literall and an allegoricall sense Secondly diuers places may bee diuersly expounded and yet nothing expounded against Faith Hope Charity and then the exposition is not euill Thirdly they that expound the scriptures in an absurd or contrarie sense are but meere naturals and carnall men who for want of spirituall vnderstanding cannot discerne the things of the spirit For as the eye in the body cannot see without the light of the sunne so the naturall man be he neuer so acute and criticall cannot without the light of the spirit iudge of heauenly thinges Fourthly though many parts of scripture be hard obscure to the most regenerate man yet this darkenes is not in the scriptures for they are light it selfe but in our blindnes ignorance infirmity Lastly no man vnderstandeth all things but some man one thing some another according to the measure of grace receiued and euery day the truth is and will be more fully reuealed Q. But how can the scriptures bee Gods vndoubted word seeing that by the preaching interpretation and application of them many are offended and made worse A. First the pure powerfull eternal and holy word of God is not the cause hereof for it is in it own nature the wisdome of God and power of saluation the immortall séed and food of the soule but the fault is altogether in the hearers who either doe not vnderstand it or belieue it not or else contemn it to them alone it is the sauor of death vnto death they are owles and cannot endure the light of the sunne they are sicke of a burning feuer and cannot abide the wine of the Gospel they are filthy swine and therfore cannot abide this delicious muskadell but are thereby swelled vnto death Secondly the vaine and Atheisticall hearers doe conceiue of the Scriptures as of a mans inuention and not as it is indeed the sauing word of God hereupon they being offended at it are accidentally made worse And herein they are like to Samuel who when God began to call him as he did seuerall times heare the voice of God and not knowing it so to bee but supposing it to bee the voice of Elie returned to his naturall sléepe and rest So the greatest sort of them that are outwardly called because they heare Gods word as the word of men and so estéeme it they like dogs and swine returne to their former filth and vomit of their sins Lastly as we must not contemne nor condemn Iewels pretious stones artes and sciences because the ignorant know not their worth and so regard them not so though some or many ignorantly or contemptuously refuse to be bettered by Gods word we must not be offended at their abusing and despising of it but rather condemne their madnes make benefite of it and thanke God that hee hath giuen better light and more grace Q. Why doth God suffer the faith of his children to labor of so many doubts wants and imperfections A. First to bring them to a true touch and sense of their sinne that they may perceiue in what need they stand of Christ and of euery drop of his bloud that so they may sue seeke vnto Christ for recouery Secondly to correct abate and pull downe pride humour and selfe conceite in them to which they are so lyable and enclinable Thirdly to traine and practise them in the daily fight and battaile against sinne and to make them such expert soldiers that Satan though seeking an occasion to sift them shall be wholy disappointed of his expectation Fourthly to perfect his power in their infirmity he will enable them to performe all for his grace is sufficient for them Q. What vse are we to make hereof A. First wee must bee thankefull vnto God for the seedes and beginnings of grace and for the least measure of true faith lest otherwise wee prouoke God either to depriue vs of or at least to diminish his graces bestowed vpon vs. Secondly we must bewaâ—le our manifold defects wants and back slidings and diligently vse all holy meanes to cherish further and confirme our begun faith such as are the ministery of the word and sacraments preaching praier conference meditation and the holy practise of all good works Lastly hauing a true faith though for the present borne downe with the winter of affliction let vs perswade
rooted in the heart and it continueth for euer Lastly it causeth vs to loue looke and long for the life to come Q. How a man must imprint and ground these meditations in his heart A. Hee must abstaine from all impiety and vnrighteousnesse and practise the duties of holines and righteousnes for God will reueale his secrets to the humble and to them that feare him Psal. 25.11 Gen. 18.10 Secondly hee must be frequent and feruent in the holy vse of the Word Sacraments and Prayer for hereby faith and hope are wrought maintained encreased Q. Why doe Gods children die seeing that their sinnes are not imputed to them and the image of God which consisteth in the knowledge of the sauing truth and in true holinesse and righteousnesse is repaired in them A. I answere first though sinne bee not imputed to them and so they cannot be condemned for it yet all sinne is not wholy taken away Secondly regeneration is onely in this life begun and in dayly progresse Thirdly God will haue the godly to die the temporary death as well as the wicked that they acknowledging the seuerity of Gods anger against sin may learne to hate it Fourthly that they may lay downe the remnants of sinne and the adherâ—nt miseries And lastly that they may haue experience of the power of God who raiseth vp the dead Q. Whether that death may be desired and wished for A. It may not simply and absolutely be desired for it is an euill and against nature and therefore not to be desired but conditionally we may lawfully desire death Q. In what respects may it be desired A. In two respects principally First as it is a way and means to deliuer vs wholy from the burden bondage and slauery of all sinne and to free vs from all the maladies and miseries of this wretched life Secondly as it is a meanes and instrument to bring vs to the manifest and glorious vision and sight of God to the immediate and euerlasting fellowship and communion of the whole Trinity the Father the Sonne and the holy Ghost Q Whether that a Christian may lawfully desire life A. Yes in some respect namely iâ— we desire to doe further good before wée die and make the glory of God the end and scope of our life for God will bee glorified in vs so long as we liue in this earthly Tabernacle And therefore euery man must obediently walke in his calling vntill it shall please God to remoue and translate him hence and hee must rather séeke to honour God and do seruice to his Church then respect his heauenly aduancement Ob. But the longer that we liue the more we multiplie sinne and offend our God and therefore wee may not lawfully desire life A. The Argument is not good For first Gods children sinne not wittingly and willingly nor make a trade of sinne as wicked men doe Secondly their sinnes are couered and not imputed vnto them Lastly the good that they be examples and instruments of is much more pleasing and acceptable to God and to good men then their infirmities and imperfections are distastfull Q. What is required that a man may die well and blessedly A. Two things First a preparation against death Secondly a right disposition in death Q. Is preparation against death necessarie A. Yea for first we must néeds die for sinne hath deserued and procured it and God thereupon hath imposed it Secondly in what state soeuer the day of death leaueth vs in the same state the day of iudgement shall find vs. Thirdly this preparation cutteth off and preuenteth much sinne in vs which wee would otherwise designe and commit Fourthly death is our enemy and our last greatest enemy and therefore we must by faith in our Lord Iesu labour and striue to subdue quell him Lastly this is our last iourney and if we dispatch it happily and according to Christ our Captaines direction it will forthwith after our death conuey vs into heauen Q Wherein doth this preparation consist A. In sundry meditations and duties Q. What must wee principally meditate vpon A. First we must before hand thinke on our latter end and not foolishly accuse old age or nature for death commeth is inflicted from God Secondly me must betimes thinke on on the right composing and ordering of our liues namely whether that wee haue ceased to doe euill and haue done what good we could for otherwise death will ouertake vs we wil wish that we had done it when it is too late Luk. 13. v. 35. Thirdly we must know that Christ hath abolished eternall death and made our temporary death an entrance to the Father Fourthly we must contemplate and muse vpon the glorious resurrection of the body which will much comfort and refresh vs. Lastly we must cast our thoughts vpon that most excellent and eternall waight of glory reserued for vs in the heauens which doth infinitely surpasse and ouerway all temporall afflictions whatsoeuer Q. What duties must the sicke man performe in generall A. Thrée duties First towards God Secondly towards his neighbour and lastly towards himselfe Q. What duties is he to perform towards God A. He must séeke to be reconciled vnto God and for this end he must repaire and renue his faith and repentance partly because many times in temptation hee looseth somthing and partly because hee daily slippeth or committeth new sinnes which require a new act of faith and repentance Secondly he must constantly confesse Christ and proclaime and publish how many wayes God hath beene good to his soule and body Lastly hee must by the eyes of faith view contemplate looke vpon Christ the brazen serpent and then death shall neuer sting him Q. Why must hee performe these duties towards God A. Because ordinarily sicknesses paines and diseases are sent and inflicted of God for a punishment and for our reformation and amendment as most clearely appeareth in many places of holy Scriptures Lament 3.39 Math. 9.2 Joh. 5.74 Q. What seruices oweth the sickeman to his neighbour and what duties is he to performe towards him A. Hee must performe all duties of piety loue and righteousnes and Magistrates and Ministers must not onely commaund and exhort their people subiects hearers to listen to and obey sound doctrine and Christ his blessed Gospell but also they must by all possible means endeauour that they after their death may leaue them in as holy and happy estate as they found them Act. 20.28 2. Pet. 1. v. 5. Q. What duties is he to performe to his wife children family A. First he must aduise and perswade them to constancy and to obedience of the sauing truth for his words spoken at such a time leaue the greatest impression in the minds of them that heare him Secondly he must for the peace of his owne soule and for the preuenting and cutting of many néedlesse suites and contentions in law that might arise after his death in equity
defaced Thirdly when men are offended by ill examples especially of the professors of orthodoxe religion Lastly when by the abuse or the vntimely or vnseasonable vse of their liberty men driue the weake from christianity Q. What vse are we to make of scandals giuen A. First in this generall corruption and wickednes of men we are to looke for nothing else but we must arme our selues against it Secondly let vs beware that neither through pride vnseasonablenes or any preposterous word or déede wee bee an offence to others lest wee bring a woe vpon our owne selues Lastly let vs by our words works and behauiour endeauour to draw others to follow vs in vertue and holines Phil. 2.14 15. Q. How shall good Christians arme themselues against and preserue themselues from the gangrene poison and pestilence of false and damnable Doctrine A. First by remembring that false teachers must of necessity arise and false doctrine be broached that they that are approued may be known but woe be to the authors of it Luk. 17.1.2 Secondly by considering that this smoake of the bottomlesse pit doth onely blind their eyes who despise prophecying and will not walke and delight themselues in the cleare light of the sacred Scriptures Thirdly they must note that the true sheepe will not follow a stranger i. one that bringeth strange and false doctrine but they will â—â—ee from him for they know not the voice of strangers neither will they bid God spéed to such but they heare the voice of Christ follow him for he hath the words of eternall life and to whome should they goe besides Ioh. 6.68 Lastly that it being none of Gods plant shall at length be rooted out and the clouds of it shall bee wholy dispersed when the Sunne-shine of the Gospell breaketh out Q. What duties are wee to practise herein A. First seeing that false doctrine is most dangerous and damnable putting out the sight of our spirituall eyes and infecting the affections of our harts we must so much the more beware of it and for our direction herein heare Christ watch dayly at his gates and giue attendance at the post of his dores that we may know Gods wil grow increase in the knowledge and obedience of it Secondly it standeth vs much vpon to shunne the company of false teachers and seducers lest by their doctrine disswasion and ill example wee be tainted and corrupted for why should sheepe conuerse with Foxes and Lambs with Wolues Lastly we must hold fast that which wee haue learned and confirme it by daily hearing and reading of the holy scriptures but as for those that are false teachers which cause diuision and offence contrary to the truth and by faire words deceiue the hearts of the simple let vs marke them diligently and auoide them Q. How shall weake Christians arme and resolue themselues against a generall declination and apostasie from the Gospel of Christ A. First the wicked and prophane are the greatest in number they know not the law of God and are accursed and therefore we may not in matter of Religion make their example a rule warrant of our faith and practise Secondly they that reuolt from the professed truth and from the communion of Gods saints are those that are none of the Catholicke Church for then they would haue continued in it and they are such whose names were neuer written in the booke of life They are chaffe by the fanne of affliction â—euered from the good Corne they are like the prodigal Child that would néeds depart from his Fathers house where he liued blessedly but yet they with him neuer reuert nor repent and they are spunges that being pressed with tribulation soone lose and let goe all the water of Gods grace which they in some sort had or at least seemed to haue Thirdly these that thus fall away from the soundnesse and sincerity of truth are such that either did neuer content themselues wiâ—h the simplicity of Gods word but did and doe mingle it with the poison of humane Traditions or else did neuer receiue the loue of the truth Fourthly most of them were peraduenture neuer rightly informed in the knowledge of the truth much lesse conuinced of the soundnesse of it in their consciences no maruell then that they fall from that they neuer knew and had no other ground for it but the command of Princes and the example of others Lastly this Apostasie from faith and sound doctrine both in the raigne of Antichrist and that which shall be towards the end of the world was long sithence foretold by Christ and his Apostles and therefore we are the lesse to be offended at it Q. What duties must wee in such an Apostasie performe for our preseruation and the cure of others A. First we must attend diligently to the blessed ministry of Gods word for it is a lanterne to our feet and a light to our pathes without which wee shall stumble in the darke and shall not know whither to goe and we must liue loue and obey it They that heare Gods word and doe it are the wise men who build vpon the rocke Secondly we must if we can separate our selues from the common infection or at least mourning for our hard hap get vs the preseruatiue of faith and a good conscience Thirdly Christian magistrates must maintaine the truth and banish error and false Teachers if they can And all faithfull Ministers must by the word of truth refute all infectious doctrine and exhort them earnestly to be constant in the profession and loue of sound and sincere instruction and they must more labour by the preseruatiue of wholsome doctrine to preserue the sound from the pestilence of error then to cure the infected which are commonly and for the most part vncurable Lastly we must beware of the beginnings of Apostasie for nemo repente fit turpissimus Q. What comforts and preseruatiues are there against the scandall of false and vniust excommunication A. First it is oftentimes incident to Gods children thus to be dealt withall Iohn 9.35 and 16.2 Secondly if the Pope and his adherents excommunicate vs we must note that they are hereticks idolaters and no true members of a true visible Church and therefore their excommunication iâ— but like a Fencers flourishing or rather like a leaden dagger and cannot hurt vs. For the keyes of discipline and doctrine and the eccleâ—iastical censures are proper to the true Church of Christ whereof they are no parts nor members Lastly if any Gouernor officer or Elders of the true visible Church vniustly excommunicate any of Gods children they are so farre from excommunicaâ—ing them from the fauour of God from the kingdome of heauen or from being true members of the Church that they as an antient Father writeth excommunicate themselues wherefore let vs endeuour to be holy innocent and inoffensiue and then we haue no néed
to feare any false or abused excommunication Q. What if wee in the country or kingdâ—me where we dwell see the poore oppressed and innocency defaced how shall wee then keepe and preserue our selues from being scandalized A. First if we sée in a country the oppression of the poore and the defrauding of iustice we must not be astonied at the matter for the highest séeth and regardeth it Secondly if we looke for a Church or State without spot taint of error and iniustice we must seek it in â—eauen only where all things are established in an absolute and eternall order and perfection or else we must get vs into Mauqsun or Sir Thomas More his Vtopia where we shall finde such a state and policie Thirdly in this distresse wee must haue recourse vnto the magistrate his helpe and when one faileth or neglecteth vs we must séeke to another Lastly if we sée all outward meanes to faile we ought to call and cry day and night vnto our God we must make him our iudge and reuenger and wait vpon him vntill he right vs and then though hee seeme to vse long patience towards our aduersaries he will auenge vs and that quickly Q. Why doth God so sharpely censure and so roughly handle his iust and innocent children A. First no man is innocent before God for there is no man that sinneth not if God straitely marke mans iniquity who shall stand and no flesh by his owne workes can be iustified in Gods sight so that the all-piercing eye of the almighty that is tenne thousand times brighter then the sunne and clearer then crystall can if it please him find sufficient matter to condemn them in their begunne iustice and innocency wherefore we must not thinke them to be altogether vncorrupt in this wicked world as the fish that liue in the salt sea their own element nothing sauour of the saltnes of it but that they in part are tainted with the worlds corruption Secondly God will not haue his children peruerted with the worlds sinnes much lesse perish with them and therfore hee doth thus seuerely and that sundry times scourge and chastice them for he would haue them with this salt water of trouble to wash out the spots of sinne Thirdly man is no equall Iudge of mens sinnes and so of their afflictions but wee must reserue the censure and iudgement hereof to God onely for hee onely eyeth mans secret sinnes and can and doth righteously censure and punish them but man is so farre from finding out the number and nature of secret sinnes that hee in the cloudy myst of his owne ignorance can hardly discerne the quality and desert of notorious offences and those that are already brought to light but onely taketh notice of certaine outward tracks impressions and actions And therefore wee must not thus without cause complaine nor picke quarrels with God Almighty Lastly God would hereby affright the wicked if not reforme them for if iudgement begin at the house of God what shall be the end of them that obey not the Gospell and if the righteous bee scarsely saued where shall the vngodly and sinner appeare Q. What vse are we to make of Gods proceedings herein A. We blind sinners must not take vpon vs to iudge of the guilt and to determine of the circumstances of mens sinnes and of their estate before God but we must referre the iudgement hereof to Gods all-séeing eye and to his sincere iustice Secondly in such hidden and intricate causes and cases that are vnknowne vnto vs wee must shut our mouthes and suspend our iudgementes for who are we that condemne an other mans seruant for he standeth or falleth to his owne master Lastly if God seem to deale extreamly with vs we our selues then must sâ—â— the remouall of this imputation searchâ—â— sift into our owne wayes and call tâ— our remembrance what duties commaunded we haue omitted and what euill things forbidden we haue committed and how that God in his strict iustice might condemne vs for the least offence and then wee shall admire God patience that hée handleth vs so gently and doth in his bottomlesse mercy passe by and pardon so many imperfections and offences in vs. Q. But forward men in religion and many noted professors by their loose life and practises of iniustice offend many simple hearted men and weake yet well affected Christians what preseruatiue is now to be vsed A. The due meditation and practise of these Canons and conclusions following as namely First many professors are not so bad as the world would make them a mole hill in them is made a mountaine and a moat is made a beame their infirmities like spots in white paper or fine linnen are soone espied and noted but prophane people are not obserued and their grosse sinnes are silenced and suppressed Secondly if any or many vnder the cloake and maske of zeale labour to couer their practises of deceit couetousnes and iniustice c we must know that the visible Church of Christ is compared to a field wherein is not onely wheate but tares to a garden wherin are both good herbes and also wéeds and to an house wherein are not only vessels of gold and siluer but also of wood and earth and therefore if wee looke that all professors should be without fault or infirmity and all should be good and none euil we must looke for them in heauen onely and not in earth where are more euill then good men Thirdly the diseases and sins of the soule are not contagious as those of the body are for the soule is not infected vnlesse it giue a consent and allowance to other mens sinnes and therefore let vs keepe our selues frée from their sins and then we néede not to bee scandalized at their euill dealings which wee cannot helpe Lastly euery man must beare his owne burden and answere for his own sinnes and therefore let vs rather correct our owne sinnes then be scandalized at other mens faults and let vs striue to bee perfect in an euill generation Q. What practises are necessary in such a case A. First we must beware that wee doe not without cause censure and condemne such and if we find them faulty and hereupon reproue them that we bée not as bad and worse our selues Secondly if many vary much from their sacred profession and bee workers of iniquity for the preuention of this offence wee must know that we are to walke rather by rule then by example rather by the Canon of Gods word then by custome Lastly it is our duty to reproue pitty and pray for such offensiue professors Q. How shall poore and weake christians confirme themselues in the faith or preserue themselues from defection when many noted and notable persons that seemed pillars reuolt from the sincere truth of Religion A. First they that fall away from the substance of true religion and
forsake the assemblies and fellowship of the Saints in the vse of the word prayer and Sacraments were neuer well rooted in it â—or had they beene no wind or tempest could haue ouerturned them they were onely Meteors or blazing starres soon extinct but not true starres for then they had continued in their firmament and no night of afflictions could haue put them out for if they had béen of the Church they would haue continued in it 1. Joh. 2.19 Apoc. 13.8 Secondly they neuer receiued the loue of the truth and were neuer soundly grounded in the principles of Christian faith and therefore they were apt to be seduced with the poiâ—on and efficacy of errour For as the fire burneth nothing but that which is combustible and apt to bee consumed so heresie infecteth none but such as neglect the means of knowledge or that denie the power of godlinesse in their hearts and liues Lastly God will by their reuolting take an occasion the more iustly to damn them and to trie and make known the constancy of his children who neuer doe wholy or finally fall away from faith Q. What duties are wee to performe to preuent an apostasie in our selues A. First because eminent persons by their fall like oakes beare downe all things that lie in their way let vs beware of their company and communication Secondly let vs beware of the beginning and occasion of Apostasie and for our direction herein pray for the spirite of reuelation and strength and in no wise neglect the ministerie of the word sacraments Q But how shall a nouice a weake Christian perswade himselfe of the truth of his sincere profession when hee seeth and heareth that sundry learned men die in defence of Idolatry and Popery A. First no Heretickes though they dy in defence of errors are martyrs but all Papists are heretikes for the obstinate maintaining of iustification by works inuocation and adoration of Saints and Angels worshipping of images and especially of their breaden God denying the sufficiency of the canonicall Scriptures are so many heresies Ergo Iesuites Seminaries and popish Priests that are put to death by the Christian magistrate are no martyrs Secondly Non poena sed causa facit Martyrem they that bâ—are the Crosse and follow not Christ are no Martyres of his and therefore most damnable is the condition of Iesuites Seminaries who die for treason and not for truth and not for testimony of a good conscience but for the wilfull trangression of Christian Lawes Thirdly their suffering is of no account before God for they want charirity which appeaeth in this that they are vtter opposites and aduersaries to the Gospel of Christ and the sound professors of it Fourthly they being no true members of the Church of Christ but rather incurable persecutors of it and being slaine out of the Church doe not winne the crowne of their faith but the reward oâ— their felly Lastly true Martyrs ascribe all the glory of their redemption and saluation to Gods mercy in Christ onely but popish martyrs glory in their owne works though neuer so vile vnperfect they make them expâ—atory for sinne and to me â—t saluation Q What vse are we to make hereof A First wee must distinguish and rightly iudge betwéene true martyrs and false ones which wee shall be enabled to doe by obseruing these rules following First true martyrs die in defence of the substance of pure religion but false martyrs suffer and die in defence of error heresie and idolatry Secondly true martyrs at their execution shew sorth singular patience in their words testimony behauiour but false martyrs either are outragious and impatient or at least by Art doe stupifie and dead their flesh that it may become insensible of paine Thirdly true Martyrs die holily couragiously ioyfully without all feare and doubting of the truth of their cause or of the certainty of saluation but popish martyrs die many times irresolued and astonied Fourthly true and Euangelical martyrs are holy chaste innocent feruent in praier and diligent in their ciuill and Christian callings but the like cannot be verified of the popish martyrs Lastly God at the death of true martyrs hath sometimes wrought strange and wonderfull works as to speake when their tongues haue béen cut out and to be vntouched of the fire albeit oile were put into it but in the popish martyrs no such accidents haue fallen out Secondly let vs sée and be resolued by Gods word that our cause is good and for Christ then let vs suffer as coÌ„fidently yea much more comfortably and happily for the truth then they for Antichrist and superstition knowing that our end shall be blessed Q. When factions diuisions schismes grow and preuaile in the Church what are we to iudge of that Church and how is a Christian then to arme himselfe A. First wee must remember that where the truth many times most â—lourisheth there Satan laboureth to make rents and diuisions and to sow tares amongst the good wheat Secondly the Church of Corinth was a notable Apostolicall Church and yet there were many factions in it Thirdly wee must not separate our selues from such a Church except it erre in the fundamentall points of faith and true religion but we must herein comfort our selues that this schisme is without heresie Fourthly as long as there is error in iudgement and péeuishnes in affection wee must looke for nothing else but schisme Fifthly schismatikes that depart from the communion of the faithfull and from the participation of the body and bloud of Christ indanger their owne soules Lastly God permitteth diuisions factions and schismes in the Church that the faith and loue of his children might be tried now their faith is tried whiles they stumble not nor suffer themselues to be seduced and their loue and charity is tried in admonishing them that are the authors and occasioners of these sidings schismes diuisions Q. What vse are we to make hereof A. If wee be men in authority wee must betimes striue to roote out and remoue out of the Church whatsoeuer may iustly minister an occasion heereof Secondly Ministers must by doctrine and writing note and confute those diligently which cause diuision and offences contrary to the doctrine which they haue receiued and auoid them Rom. 16.17 Secondly if wee be but priuate persons we must beware of pride and selfe-conceitednes lest we rashly condemne a true and notable visible Church for defects and imperfections in the doctrine and practise of discipline or Church policie and so without sufficient cause make a rent from the same and hereby disturbe the common peace for we must not depart from it vntill it depart from Christ. Lastly we must by praiers sutes supplications teares and amendment of life labour to procure better reformation in Church and Commonwealth and if we cannot attaine it when wee would then let vs in the meane be a discipline to our selues and execute it amongst