Apostles in those Books which by way of eminency we call the Scriptures So that whatever Worship is not according to those holy Oracles is not true and acceptable but false and vain In vain do ye Worship me c. It being an undoubted Truth That God hath as much right to appoint the way of his own Worship as to be Worshipp'd There are moreover we know two parts of Religion Credenda Agenda Truths to be believed and Duties to be performed in order to Salvation and in both these the Scripture is our Rule and Direction He therefore that is Punished either for believing those Truths or for doing those Duties the belief and performance of which holy Scripture requireth of him or he that is punished for not believing those things as Truths which are but falsities and lies or for not doing those things as Duties which are sinful and unlawful he I say who is punished upon these accounts is properly Persecuted The Case then about Persecution as it respects the Nonconformists is briefly this If those Instances for which they are punished be no way required of them in holy Scripture either for belief or practise and if it shall appear upon inquiry that the Church of England requires nothing of them that is in side Erroneous or in facto Impious if she neither enjoynes them to believe Lies nor to commit any Sin if nor so nor so let the world then judge where the fault lies and who they are that without Repentance must one day Answer which I fear is now little thought on for all those Separations and Divisions in the Church all those Distractions Confusions Wars Murthers Rapines c. the natural consequents of the former in the State which these poor miserable divided Kingdomes have so sadly experienc'd 'T will be replyed and I find it no unusual Plea That Preaching and Praying are necessary Duties But they are punished for Preaching and Praying Therefore they are punished for performance of religious Duties and consequently according to the now mentioned definition are Persecuted They tell us e Prop. for Saf of King and Kingd p. 10. There are certain inoffencive persons and they meaning their Rulers have really no more against them only that they meet and preach and pray together Innocent folks who are dragged to Prison for doing nothing in earnest but endeavouring to save their Souls That I may if possible convince my Brethren of the weakness and vanity of this plausible Argument I 'le give them my Answer I hope Methodically and clearly in these following Conclusions Concl 1. By Preaching and Praying as they are the Subject of our present Disquisition is meant the performance of them in publick not in private this latter being liberae observation is since every man of what perswasion soever may not only Pray with his own family when and how he pleaseth but also Preach or Instruct them and that without fear of punishment in what manner he thinks fit Concl 2. In Preaching and Praying there is considerable Substantia Circumstantiae Res Modus the substance of the Duty or the thing to be perform'd and the circumstances or manner of its performance Preaching and Praying quoad Substantiam are necessary necessitate Praecepti Medii i. e. God hath Commanded and the condition of the Church whilst Militant in viâ doth require that these Duties be attended Nor is the Substance only but also the Circumstances of these Duties in Thesi and in the general necessary i. e. when these Duties are considered in actu exercito whenever they are put into practice we must necessarily make use of Circumstances some or other Concl 3. These Circumstances however in Thesi necessary in Hypothesi and in Particular are not determined in Scripture which I do not mean as to their Lawfulness but as to their being duties if they be there must then be produc'd some clear and distinct Precept perpetually obligatory to the Church requiring our observance of such or such Circumstances for this and nothing else though other things are pretended can constitute a Religious Duty Thus though Prayer be a Duty yet whether it be a Set Form or Extemporary The Minister whether habited in a Surplice or without His Gesture whether kneeling or standing The Place whether in a Deske or at the Communion Table or at both So for Preaching whether in a Gown a long Cloak or a short How many Sermons in one day whether three or two or but one I say none of these or such like are determined in Scripture to be our Duties those who assert they are must produce the Command making them to be such for Duty and Command have a necessary Respect and Relation to one another Concl 4. These Circumstances though still free and indifferent quoad naturam being neither commanded nor forbidden yet must not be left undetermined quoad usum i. e. Private persons must not be left at liberty to do what they think fit in Circumstantials as if an agreement in Substantialls only were sufficient so as if there be but Preaching and Praying if these Duties be but performed one man may use a Set Form another may pray Extempore this Minister may wear the Surplice whilst his Neighbour rejects it as Popish and Antichristian Does not any man who hath not enslaved his Reason to support a Faction very easily observe that the bare mention of this Fancy such I am forc'd to call it is its own Confutation was it ever so much as thought on but in the heat of a Dispute Did ever any Constituted Church in the world allow such Liberty Are not my Brethren themselves convinc'd of the contrary If they deny it I could very easily refresh their Memories in so obvious a Theam I could turn them to their Directory and their Ordinances to enforce it c. but I spare them In short g Mr. Newcomes Serm. at Pauls Feb. 8. 1646. pag. 18. There is scarce any difference so small and inconsiderable but the divulging and propagating of it may prove dangerous and pernicious and in the event intollerable Therefore to allow private persons the Liberty to order these Circumstances in the publick Worship pro modulo Conscientiae as their own Conscience perhaps humour or interest shall Dictate is the ready way to destroy all Order and Government in the world And this I hope is sufficiently made plain to any man that will but read and consider in the following Collections Well then to rise yet a little higher Since it is necessary that there must be some Circumstances made use of in the exercise of these Duties Preaching and Praying it being impossible to perform any Action and therefore Religious Action without them and since Scripture hath determined nothing either by requiring some as necessary or forbidding others as unlawful and since to leave them undetermin'd for private Persons to do what seems good in their own eyes is apparently destructive both to Church and State
thereunto is to persecute Christ Hath God inserted this as one maine branch of his Grand covenant with his People under the Gospell I will give them one heart and one way that they may fear me Jer. 32. 39. for ever * that is that they may all call upon the name of the Lord to serve him with one consent Zeph 3. 9. Did Christ ascend up on high and give gifts unto men and gave some Apostles some Prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ 'till we all come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into the unity of the Faith and is it Persecution and Antichristianisme to engage all to Vnity and Vniformity Doth Paul bid the Philippians to beware of the Concision Philippians 3. 2. Doth he beseech the Romans to marke those which cause Divisions and Offences contrary to the doctrine which they had learned and to avoid them and that upon this ground that they who are such serve not the Lord Iesus but their own bellies however by good words and fair speeches they deceive the hearts of the simple Rom 16. 17. Doth he writing to the Galatians wish I would they were even cut off that trouble you a And yet the Author of Libert of Consc p. 32. tels us that this Text is little to the purpose Gal 5. 12. And is it such an hainous offence now for the faithfull Servants of Christ to advise you to the same course O Heavens be astonished at this and blush for the ignorance of some and impudence of others that dare so boldly presse for such a Toleration which none but vaine destructive thoughts of carnall men can look upon without indignation and horror Beware how you hearken to these Empiricks and Syrens who seeke to charme the world into a deep sleepe by presenting their confidence of a necessity of complying with all sorts of Sectaries yea of trusting the Sword in their hands and to defer the settling of matters of Religion during the war for feare of loosing the Godly Party as too many proudly stile themselves by way of difference from all that are not of their opinions and ways what is this but to teach God a new forme of Politicks to proclaime that it is not alwaies safe to hold out the truth of the Gospelâ— and to command all men to embrace it but much safer to halt between two opinions Belike Josiah went beyond his bounds when after himselfe had sworn a solemne Covenant to the Lord he made all Judah and Benjamin to stand to it and made all that were present in Israel to serve the Lord their God 2 Chron 34. 32 33. and Asa much more when he drew all the people into a Covenant That whosoever would not seek the Lord God of Israel should be put to death whether small or great man or woman 2 Chron. 15. 13. b The Author of Lib. of Cons p. 28. assures us the contâ—aâ—y when he rells as that What was done by the Kings of Israel Judah cannot be reasonably made a rule to Magistrats now under the Gospell But the ample and transcendent Commendations which the Lord gives unto these pious Kings especially in reference to their sincerity and zeale in reforming and settling of Religion in one Vniforme way may sufficiently warrant and encourage all Religious Magistrates to take care that all under their Government should all serve the Lord with one shoulder this being not a Tyranny over men but the Priviledge of the Gospel Beware yet at last of that thought that it is not yet time to build the Lords house Judah paid dear for this as I have heretofore shewed you at large on Psalm 76. 10. and in my former Sermon on this Text and therefore shall spare my selfe and you the paines of inlarging at the present Settle this in your hearts Gods Truth the true Worship and Discipline of Christ set up and established in one Vniforme way never prejudic'd any Nation or State where it had free passage in the least degree but hath ever been their safety happinesse and honour It is Errour how much soever cryed up not truth how much soever cryed downe and blasphemed that makes and foments rents and factions a Mr. John Ward of Ipswich in his Serm before the Commons March 26 1645 p. 49. Lon printed for C. Meredith 1645. Honourable and beloved yet another word of Exhortation to judge for God and as God judgeth 1. for God There are matters of God as well as matters of the King or Kingdome the care whereof must be upon you as well as upon us his Church his Kingdome his City his house his People his Spouse his Children his body ye as nursing Fathers must tender the good and welfare of them that they may find harbour and protection enjoy their just priviledges and Liberties wherewith Christ hath made them free not such licentiousenesse as is abus'd for a Cloake of Naughtinesse Ye must see to order and Unity amongst them that there be no rents and schismes surely our Saviour that ascended into heaven and gave gifts to men some Apostles c that wee might all meet in the Vnitie of faith and hath divers times and after sundry manners given that very thing in charge to his ministers would not have the Magistrate left at large from providing and endeavouring that speaking or following the truth in love we may grow up making increase by edifying our selves and one another in Love Ye must doe that which we are to pray that ye doe viz. Take a Course that Christians may live in a Peaceable and quiet life in Godlinesse and honesty not in strife and contention There is His Name it may not be blasphemed dishonoured His Day it must be sanctified His Gospell Ye have Authority and it is your duty to provide that it be duely preached a P. 50 That it be truly taught not blended adulterated made another Gospell His Worship it must not be corrupted by Idolatry superstitious Innovations lest God be worshipped in vaine while they teach for Doctrines the Commandments of men His Ministrie it ought to be purged planted lights set up in every bowle of the Candlestick encouraged maintained and abetted in the work of the Lord. His Sacraments it is your honour as your duty to see that they be kept pure in the celebration and ministration of them There is a book-case for it Num. 9. 7. there were certaine men c but if this be not full the Presidents 2 Chron ch 15. ch 30. and ch 35 will rule the Case for the Civill Magistrate and make out this That where the Doctrine and Discipline of the Church doth not or cannot prevaile the Magistrate must interpose his Coercive Power for restraint and remedy in a word God hath many things amongst us that must be protected and maintainâ—d and the matters of God have many
adversaries which must be watched and suppressed for ye bear not the sword in vain ye are Gods Ministers attending continually upon this very thing Magistrates and Ministers have as ye see one common style of Office that ye in your place and we in our Function and Order should mind and promove the things of God ye by the Sword and we by the Word you are keepers of both Tables the first and great commandment as well as the second that is like unto it both come sometimes as occasion is under your cognizance a P. 51. And ye know what a brand sticks to this day upon Gallio though an Heathen Magistrate that he cared not for the matters of the Law and Worship according to the Law when question was brought no though there were insurrections and tumults upon that occasion and for Gamaliels counsell Refrain from these men and let them alone for if this counsell or this work be of men it will come to naught but if it be of God ye cannot overthrow it lest happly ye be found even to fight against God b If this be true the Auth of the Prop. for King and Kingdome shewed more zeale then knowledge when having mentioned the Counsell of Gamalielhe thus addes though it be found within the Bible yet it is not of like Authority with one of Solomons proverbs or maximes of Policy it hath no otherwise the approbation of God for good then the designe of Pharaoh or I wish to the Lord the great Ministers of our state woâ—ld be content to be no wiser men then Gamaliel P. 36. the crafty counsell of Achitophel which are also recorded in the scripture it will not consist with other rules of the word and hath been condemned as unsound and unsafe by many godly and wise men we have more sure words of scripture out of which we draw the doctrine of the Magistrates power and duty in the matters of God and Religion then the loose speech of such a Neutralist and time serving Politician as Gamaliel was Go on therefore I beseech you as you began take us the little foxes as well as the ravening wolves c p. 26. These be they who seperate themselves sensual not having the spirit They Boast indeed much of the spirit but they manifestly do the works of the flesh They plead for liberty but it is licentiousnesse Liberty of Conscience they term it but it is Liberty of practise that every man may do what is good and right in his own eyes They pretend to nothing but Piety and Godlinesse and seem as if they would be content if they might but have a bare subsistence in the profession of it So did the Jesuites to learning when they first appeared upon the Stage but when they had once insinuated themselves into the good Opinion of Princes and States how well they answered the expectations and required the kindnesse of those who nursed them up all the Christian world sees and feâ—ls to their cost at this day They aske But Connivence and Toleration but if they once meet in a confluence and find themselves strong enough to run in a streame let but a damme be Pitcht down to restraine or oppose their madnesse or men follow not on to indulge and gratiâ—y their humour it would soon appeare whether oâ—â—o they would rage swell get over or bear down afore them all that should stand in their way They did seem a while to cry up the Order of Parliaments and of the Civil Magistrate and have their persons in admiration but meeâ—ly for advantage that so they may get above all Ecclesiasticall Authority when they are once up to their height what they will do with the Ladder they hope to climbe and ascend by is not hard to conjecture They reckon themselves the VVheat in the field and when once they are ripe they will easily be content to have all that threshed of by which they received their growth Ye have heard of the fable of the Snake and the Countryman that brought it unto the fire I shall not need to apply it Already they begin to remove the old land markes and Straiten their bounds they deny their claime up to an high water marke and make their bankes and inclose for themselves to the very channel side But whether it be holden fit or seasonable that these Libertines be decried for my part I cannot yet discover by any activenesse to suppresse them onely seeing the evil and foreseeing the mischiefe I have given the warning that at least I may deliver mine own soule I pray God the remedy be not deferred till it be too late and ye be driven to play an after-game to an extreame hazard and disadvantage a Mr. Willam Good Serm before the Comm March 26. 1645. Loâ—d printed for C. Meredith 1645. P. 36. I doubt not but your Souls abhor that bloody Tenet to the soules of men That it is the duty of the Magistrate to Tolerate all Religions You have carried out the Dust behind the door and this Opinion will bring all the mire in the streets into the house of God againe Cambyses had a lust to marry his sister and his Counsellers told him there was no law whereby to do it But with all they told him there was a law that the Kings of Persia might do what they list and by this he might marry his Sister What is it that shall be unlawfull if this be lawfull for every man to make a Law and Religion for him selfe Put some stop by your Authority to the growth of Errours that are destructive to the power of Godlinesse and let not this suspend your sanction because some that broach them pretend to Godlinesse an enemy the more like he is to a freind the more dangerous a The third use of Confutation it is of the Remonstrants a Sure this Gentleman is mistaken I alwaies thought Remonstrants and Arminians had been the same Arminians Socinians who endeavour from my M. Thomas Thorowgood Serm before the Commons at a solemn fast Dec. 25. 1644 his Text Phil. 4. v. 5. Let your moderation be known unto all men Lond printed for Chr. Meredith 1645. p. 10 Text to get countenance for that Babylonish Errour the allowance of all opinions as if because the Apostle saith let your moderation be known unto all men therefore all mens conceits must bee born with in Religion and every one suffered in what he supposeth to be truth It is a cunning and cousening devise that strikes in with corrupt nature but because it offers violence to my Text I cannot be true to it or you if somewhat be not added by way of vindication and it shall be in these six particulars First is it probable that our Apostle who elswhere almost every where is so zealous for Vnity against Schismes should in any sort Tolerate them and so voluntarily open a wide doore for division in this very Epistle he writes
Arms what they cannot do by arguments Once for all it is the Preservation and Reformation of Religion which you have Covenanted to endeavour and not a Liberty of Opinion that will consist with neither It is the Extirpation of Heresy and Schisme that you have Covenanted which if to be connived at why doth the Apostle reprove the Corinthians for their Schisme so much and why doth our Lord Jesus commend the Angell of the Church of Ephesus for trying those which said they were Apostles and were not And why is the Angell of the Church of Thyatira reproved for suffering that woman Jezabel who called her self a Prophetess to teach and seduce If once we come to this that any man be suffered to teach what he pleaseth to seduâ—e whom he list to be of what Faith or Religion seems good in his own eyes farewell Covenant farewell Reformed Religion farewell the Peace and Glory of England if that day once come But you Right Honourable I hope better things of you though I thus speak I hope while you live and sit in Parliament this shall never be It is not usuall nay it is not possible that they which love God sincerely should desire to cherish differing Religions for it is most certain he that admits contrary Religions believes neither of them a Serm at Pauls Feb. 8. 1646. Lond. printed for Ch Meredith 1646. p. 14. But then the question will be Seeing there will be difference of judgment and Opinion while we are upon earth then how or how far is this difference of judgement P. 14. to be permitted how or wherein may Christians differ from one another in judgement and yet ought to be Tolerated and born with This is my Brethren a very grave and difficult Question Ans and to me considering how many places there are wherein the Holy Ghost calls upon us to endeavour to be of one mind of the same mind and of the same judgment it is easier to tell you wherein we may not differ in judgement and wherein differences in judgement may not be Tolerated then to tell you wherein they may First therefore I say that as an absolute unity in judgement that we should all be of the same mind in all things is scarce to be attained in this life though it be to be endeavoured so an Universall and absolute Liberty of judgement for every man to differ when he pleaseth and in what he pleaseth to be of what Opinion and Faith he will is not to be endeavoured if it might be attain'd nor is it to be Tolerated or permitted I know no warrant no pretence of warrant for it in all the Book of God Scripture no where saith Let every man be of what Opinion and of what Faith he pleaseth let every man be left to his own judgement Particularly Liberty of Opinion or Judgment is not to be granted or indulged in such things as are injurious to God and Destructive to the Souls of men nor wherein the Difference of judgement and Opinion will necessarily and unavoidably ex natura rei produce a Rent and Schisme in the Church of Christ 1 Cor. 1. 10. Now I beseech you Brethren by the Name of our Lord Jesus Christ that ye all speak the same thing and that there be no Divisions among you but that ye be perfectly joyned together in the same mind and in the same judgement Rom. 10. 17. I beseech you Brethren mark them that cause Divisions and Offences among you contrary to the Doctrine that you have received and what Tollerate them no avoid them Gal. 5. 12. I would they were even cut off that trouble you Nothing can be clearer then these Scriptures are against the Toleration of all Doctrines and particularly of those that Trouble Rend Divide the Church a P. 18. But to speak a little to the Positive if there be a Latitude and a Liberty of judgment left it is first in such things as are not clearly and Positively laid down in Scripture and therefore are not of the Fundamentalls and and essentialls of Faith and Worship for there is for these clear and undoubted Light of Scripture Secondly it is in things that are of private and single practice and not of open converse or Church-fellowship and Communion And yet even in these things this Liberty is not to be assumed at least not to be practised without much tenderness and circumspection First care must be had of keeping those Opinions wherein we differ from others private to our selves not troubling or perplexing the Consciences of others with them This is the injunction Rom. 14. 22. Hast thou Faith have it to thy selfe before God The Faith there spoken of is a particular perswasion touching the free use of all Creatures and the Liberty of all dayes And this Faith this Perswasion was according to the Truth as is clear by the Apostles Argumentation in that Chapter yet saith the Apostle Hast thou Faith have it to thy self before God do not say I am fully perswaded of my Liberty and therefore I ought to profess it and hold it out in my practice whatever become of others it is the truth of God and I must hold it forth No saith the Apostle have it to thy self And if a man who hath a private opinion in re media must keep it to himself though it be a truth much more must they whose opinions are false and erroneous Certainly there is scarce any difference of judgement so small and in it self inconsiderable but the divulging and Propagating of it may prove very dangerous and Pernitious and in the event intollerable Suppose a man should be of this Opinion that it is unlawfull to eat things strangled or blood if such a man keep his opinion to himself and make it a rule only to his own practice let him enjoy it 'till he can be otherwise informed and perswaded in his Conscience But if he will now go publish this Opinion and intangle the Consciences of others and seek to draw disciples after him and make a party and cause Division and Dissention amongst the People of God this is not to be tolerated Private Persons of a differing judgement if they live quietly frequent the publick Assemblies of Worship and are not discerned to disturb the Peace either of State or Church by any secret underminings are to be tollerated in hope of their Conversion and for publick Peace sake But if these men shall begin to spread their Errors in publick to inveagle and draw others to them to beguile the simple and so to trouble the publick Peace they are to be restrained a P. 21. Had all that profess the Gospel in England made Conscience to be of the same mind and the same judgement with their Brethren and the rest of the Churches of Christ as far as possibly and where they cannot where there is a necessity of differing had they made Conscience to keepe their diffences from appearing in Publick to