conscientia liganda then ligat but certainly the Devil in the Conscience may be nay he must be bound or else you act not according to that vigour that Christ hath put into your hands nor according to that exactness that Christ requireth at your hands It is true indeed which is so much talked of that Christ alone must reign in the Conscience but it is as true also that he doth so by the Power that he hath put into the hands of the Magistrate as well as by his word and spirit c M. Thom Watson before the Com Decem 27. 1649. p. 17. Lond. Printed for Ra Smith at the Bible in Cornhil 1649. If Conscience be a sufficient plea the Papist will come in for a Childs part Conscience must have a Rule it binds only virtute praecepti by virtue of a precept If Conscience goes against the Word Deponenda est talis Conscientia Get conscience better informed a M. Hughes Serm. before the Com May 26. 1647. p. 34. Lond. Printed for John Roth well at the Sun fountain in Pauls Chyard I must say that the Toleration of all things must be a destructive Principle to the State or Church where ever it be allowed Experience hath shewed us no less in Kingdoms and Churches Called by Gods name These are only suggested which need a larger Treatise to state fully Ye Servants of Christ take heed of yeelding to the pretences of Conscience the Devil and not Christ hath his Throne there And no stronger hold for him than Conscience if he once take it Christ will not suffer him to shelter there therefore ye may not so much as in you lieth Doe not other States as some of the united Provinces Dub. tolerate all these Heresies and protect them and yet they prosper who more I desire not to deal with other States unless I might do Sol. them good I am now only called to our own yet others being made exemplary a word in soberness and truth may not offend I suggest only these thoughts 1. Can any man say that prosperity is a sign peculiar unto Truth then let Rome come in and speak more than any for outward prosperity 2. Are not spirituall wickednesses as odious to God as carnall and are not these Heresies such which God condemnes as works of the flesh inconsistent with the Kingdome of Christ 3. Hath God made an end yet of visiting Nations for the sinnes of them when God hath done judging were a better time to urge this Example then now I pray God the evill day may not overtake those States the good Lord cause the Cup of trembling to pass by them and purge their iniquities peaceably But I am pressed in Spirit to say God hath not spared such State Polities which have sought their own rise by the ruine of God and his Truth Witness Jeroboam the Son of Nebat who made Israel to sin And he bids sin that doth not hinder Qui non vetat peccare cum potest jubet Sen. it when he can Gods Truth my beloved and not mans example must be the Rule if Heresies yet must be let us mourn for what we cannot help it is a miserable necessity when not allowed it will be rejoycing in iniquity either for State or Church willfully to tolerate a M. Ed. Calamy Ser. before the Ld Mayor Jan. 14. 1645. p. 3. Though God hath given us glorious victories over our Enemies yet the Churches of Christ ly desolate Church-Reformation is obstructed Church-Discipline unsetled Church-Divisions increased The famous City of London is become an Amsterdam Separation from our Churches is countenanced Toleration is cryed up Authority lyeth asleep b Ser. before the Lords Dec. 25. 1644. p. 13. It would seem a wonder if I should reckon how many seperated Congregations or rather Segregations there are in the Citty what Churches against Churches c. the Lord Knows that I mention these things with a sad heart c ut supra p. 4. Divisions whether they be Ecclesiasticall or Politicall in Kingdomes Citties or Families are infallible causes of Ruine to Kingdoms Citties and Families d p. 14. Hereby the hearts of People are mightily distracted many are hindred from Conversion and even the Godly themselves have lost much of the power of Godliness in their lives I say the hearts of People mightily disturbed while one Minister preacheth one thing as a truth of the Gospel and another Minister Preacheth the quite Contrary with as much Confidence as the former a P. 17. If Divisions be so destructive to Kingdoms Cities and Families this reproveth those that are the Authors and Fomentors of these Divisions that are now amongst us These are the Incendiaries of England If he that sets one house on fire deserveth hanging much more they that set a whole Kingdom on fire If he that murders one man must be put to death much more he that Murders three Kingdoms Mark them saith the Apostle Rom. 16. 17. that cause divisions and Offences contrary to the Doctrine which ye have Learned and avoid them Avoid them as the greatest enemies of England These are like the Salamander that cannot live but in the fire of contention These are of a Jesuiticall spirit And no doubt the heads and hands of the Jesuits are in all our Divisions b P. 33. Take heed of the Land-destroying opinion of those that plead for an illimited toleration of all Religions even of Turkisme Judaisme c. The Lord keep us from being poysoned with such an Error * This Text Mat. 12. 25. Every Kingdom divided against it selfe is brought to Desolation riseth up against it for it will divide a Kingdome against it self It will rend it in a thousand pieces It is a Doctrine directly contrary to your late Oath and Covenant A Doctrine that overthroweth all Church Government bringeth in Confusion and openeth a wide door unto all irreligion and Atheisme For at the same door that all false Religions comes in the true Religion will quickly get out and if it be as good for a man to live where nothing is lawfull as where all things are lawfull surely it is every way as uncomfortable to live where there are all Religions as where there is no Religion at all c P. 37. It is your Duty Right Honourable whom God hath betrusted with great Power to suppress these Divisions and Differences in Religion by your Civil Authority as farr as you are able least you are accessary unto them For God hath made you Custodes utriusque Tabulae Keepers not of the second Table only as some fondly imagine but of the First Table also and not only Keepers but vindices utriusque Tabulae Punishers also of those that transgress against either of them For you are the Ministers of God for good and Revengers to execute wrath upon him that doth evill Rom. 13. 4. and God hath deputed you for the Punishment of evill doers and for the
Subscriptions and Declarations to give the Magistrate assurance that he is Orthodox and Peaceable m Mr. Newcomen Serm. at Pauls Feb. 8. 1646. p. 40. Possibly they will all say They are of the same Opinion with the Reformed Churches in Fundamentals as well as we and their differences are but in minutioribus Now supposing this to be true as it may be in some of them why do they then transgress the Apostles Rule why do they not if it be in matters of lesser moment wherein they differ from us why do not they keep their Opinions private and have their Faith unto themselves before God why do they upon so small Differences if the Differences be so small withdraw from Communion with us and the rest of the Churches and gather themselves into distinct and separate Churches n Vt supra p. 21. Had all that Profess the Gospel in England made Conscience to be of the same mind and the same Judgment 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 keep their Differences from appearing in Publick to have their private Opinions and Faith to themselves and not intangle the weak with their doubtful Disputations forbearing to judge or despise those that are not of their Opinion loving them still as Brethren not censuring them as Prophane Antichristian Fighters against God men that will wilfully shut their eyes against the Light had these things I say been attended to on all hands our Breaches had never been so great as now they are nor should the lovers of Truth and Peace have had so much cause to lament them But o Mr. Baxters Cure of Church divisions pag. 254. O the deceitfulness of the heart of man Little do many real Separists who cry out against the spirit of Persecution suspect that the same spirit is in them whence is Persecution but from thinking ill of others and abhorring them or not loving them And do not you do so by those whom you causelesly separate from p Mr. Newcomen ut supra p. 40. Who are they that brand their Brethren with the Title Proud Time-servers Prelatical Tyrannical Antichristian And what is this less then Persecution q Rom. 2. 1. Therefore thou art inexcusable O man whosoever thou art that judgest for in that thou judgest another thou condemnest thy self for thou that judgest dost the same things r Matth. 7. 3. 4. 5. And why beholdest thou the More that is in thy Brothers eye but considerest not the Beam that is in thine own eye Or how wilt thou say to thy Brother let me pull out the Mote out of thine eye and behold a Beam is in thine own eye Thou Hypocrite first cast out the Beam out of thine own eye and then shalt thou see clearly to cast out the Moat out of thy Brothers eye I have a fair occasion could I allow my self the liberty of its improvement to return my Brethrens Argument upon their own heads by assuring them and I beseech God to give them grace to consider and bewaile it that the Persecution so much complained of lyes at their own Doors they being not innocent Sufferers but injurious Aggressors These I know are very harsh and unpleasing words but the Truth of them will appear when we shall have remembred that there are more sorts of Persecution then one of which St. ſ Lib. de Vnit Eccles contr Peril Epist cap. 17. Augustine thus informes Gravius persequitur filius Patrem male vivendo quam Pater filium castigando Et gravius ancilla Saram persecuta est per iniquam Superbiam quam eam Sara per debitam Disciplinam Et gravius Dominum persequebantur propter quos dictum est zelus domus tuae comedit me quam eos ipse cum eorum mensas evertit eos flagello de templo expulit There is you see Persecution of the Tongue and of an irregular Life as well as of the Hand and if my Brethren are not at present guilty of this latter whether through restraint or their own good nature I shall not determine I am sure the former is their constant Practice For to insist only upon that 't is even amazeing to mention what bitter Taunts rude Sarcasmes unmannerly Jeers fabulous Stories scandalous Reproaches are their daily exercise whereby they vex the Righteous Souls weaken the Hands discourage the Endeavours of their honest Orthodox Conforming Brethren Are not all Places all Companies all Occasions sufficient witnesses of this Truth Really 't is very sad and to be lamented with Tear That the great work of Religion the Preaching of the Gospell and the Salvation of Souls should be thus obstructed by these unfortunate practises But I hope no faithfull Son of the Church will be discourag'd at these Things or in the least neglect his Duty though all the World should be offended at him The Rule is fixt We must obey God rather them Man 'T is our Dear Lords case in whom there was no Sin neither was Guile found in his mouth and yet he was accus'd for a Wine bibber a Glutton and that he had a Devill t Math. 10. 24. c. The Disciple is not above his Master nor the Servant above his Lord. It is enough for the Disciple that he be as his Master and the Servant as his Lord if they have call'd the Master of the house Beelzebub how much more shall they call them of his Houshold Fear them not therefore Fear not them which kill the body but are not able to kill the Soul but rather fear him which is able to destroy both Soul and Body in Hell I cannot now stay to expostulate with my Brethren otherwise I should tell them there is such a thing as Scandal and that Christ hath little ones the meanest of whom if they offend hinder from their Duty and stop them in their way to Heaven by speaking Evil of the Ways of God it were better a Milstone were hanged about their necks and they cast into the midst of the Sea But I shall only desire them to consider that of Saint James If any man among you seem to be Religious and u James 1. 26. bridleth not his Tongue but deceiveth his own heart this mans Religion is vain w Mr. Baxter ut supra p. 245. And yet how contrary is the practise of no small number of the Religious In all Companies how forward are they to talke of the sins of Princes and Parliaments of Courtiers of Nobility and Gentry especially of Ministers And not onely of the scandalous that are guilty indeed but of the Innocent that are not of their way whose faults they rather x 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make than find I have done and must intreat the Readers Charity in pardoning those excesses of my Pen which whilst I was intent upon the matter may possibly have
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
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
contrary to their humours and designes that each different Partie endeavours to establish Now that this may not be rejected as a slandering designe onely to make you odious to Authoritie as is commonly objected there are severall Reasons at least strong conjectures that seeme highly to enforce the formentioned Charge I am willing to conclude and shall therefore give you my notions in grosse leaving the Analysis to your acuter Judgements There are you know such things in the world as a Jus Divinum of some one Forme of Government and a Solemne League and Covenant both which as being directly contrary to your pretended Toleration had I but the leysure or ability to improve them might easily be resolved into Volume of Arguments But leaving this performance if occasion shall require to the management of some abler Pen permit me very calmely to beg your Resolution to this following Proposall Were you in the same Condition i. e did you enjoy the same encourageing Circumstances that your Adversaries the true Sons of the Church of England through Gods great mercy and the Indulgence of a gratious Prince are at present favoured with then lay your hands upon your breasts and tell me as in the Presence of the great God that shall judge the world Whether would you then indulge either Person or Parties that should dissent from your established Discipline be it Presbyterian or Independent or any other whatsoever e. g. Whether would you then permit that Minister to preach publickly that should read the Service of our Church weare a Surplisse use the Crosse in Baptisme Kneel at the Sacrament c and not onely so but the utmost of whose endeavours should be employ'd in perswading others to the like practices telling them that the contrary by you observed was irreverent and undecent and therefore of all good Christians to be loath'd and abhorr'd I say tell me plainly Is it fit to grant a Toleration and Indulgence to such a Person or no if not then even your selves being judges neither is it fit to Tolerate you since your Principles and Practices are as distant from his I mean the true Son 's of the Church of England as his from yours as destructive to his as his to yours and it is unreasonable says the defender of the London Ministers Letter to the Assembly that Independents should desire that Ant. Tolerat p. 16. Toleration from Presbyters which they would not give to Presbyters so say I it is unreasonable that Independents Presbyters or any other Sect should desire that Toleration from Episcopacy which they would not grant to Episcopacy For with what face can I desire a courtesie from him to whom I do openly professe I would deny the same Courtesie But now if you take the other member of the Contradiction and say you would tolerate the foremention'd Person supposeing him otherwise of a quiet and peacable temper let me then desire you further to resolve me Are you perswaded That the Church of England requires any thing Sinfull as the condition of her Communion or not if you say shee does not I am no little troubled to mention it but there 's no evasion I must plainly tell you you are no better then downright Schismaticks for Schisme in the proper notion of it is nothing else but a causeles Separation from that part of the visible Church of which we were members now there is no sufficient cause for such Separation but * Vnless there be something which is sinfull required as the Condition of our Communion it appears to me to be Schisme to withdraw our selves Def of Propos p. 91. Sin it being the judgement of our best writers upon that Controversie that nothing else could warrant our Separation from Rome but this that she required as Conditions of her Communion somewhat in fide erroneous or in facto impious But if you are perswaded and some of you have declared it that she does require something which is sinfull as the Condition of her Communion then the Case is cleare the Make falls of and I have finished my Taske for since all Sin is confessedly the object not only of our hatred and aversation but also of totall extirpation it being every ones duty not only to avoid Sin himselfe but by all lawfull waies and methods to hinder its Commission in others I shall humbly leave it to his most sacred Majestie and the Wisdome of the Parliament to Consider VVhether it be either Religion or Policie to tolerate those Persons or Parties which are perswaded in their Consciences that it is a necessarie incumbent Dutie not onely to hate and detest but also by all those waies and methods which they themselves shall think lawfull to weaken alter extirpate the settled Government of the Church the which Alteration what influence it may have upon the State and how Destructive it may prove to his Majesties Crown and Kingdomes I hope it is no breach of the Act of Oblivion to tell you the experience of late years hath suggested a very fatall conjecture FINIS THE CONTENTS The Preface The Author no scoffer at Religion p. 2. The Occasion of this work 5. The Author dissatisfied about Toleration 7. Toleration is unpracticable 8. The petitioners for Tol scarce intelligible in their Proposals 9. The Testimonies of twenty eminent Divines against Toleration 11. Particularly Mr. Ash 50. Dr. Corn Burgess 15. Mr. Baxter 37. Mr. Calamy 33. Mr. Case 28. Mr. Cranford 51. Mr. Edwards 53. Mr. Good 23. Mr. Hardwick 26. Mr. Horton 39. Mr. Hughes 32. Mr. Lightfoot 31. Mr. Newcomen 42. Mr. Reyner 28. Mr. Salwey 27. Mr. Seaman 41. Mr. Thorowgood 24. Mr. Vines 49. Mr. Ward 19. Mr. Watson 31. A Letter of the Presbyterian Ministers in the City of London to the Assembly against Toleration 61. The Judgement of King James and his Privy Councill against Toleration 71. The Votes and Reasons of this present Parliament against Toleration 75. Conclusion A serious reflection upon the Premises 81. 'T is not Tol but Reformation that N. C. intend 82. The Reasons which caused the Author so to think 83. A Proposall which N. C. are desired to resolve ib. N. C. are Schismaticks 85. A very humble Address to his Majesty and the Parliament 86
what can more naturally follow then this That they must be Determined by the Supream Magistrate who by the Advice of his Ecclesiastical Council his Convocation as in Seculars by his Parliament may appoint the performance of these and other Religious Duties in such a manner as is most agreable to that Apostolical Canon Let all things be done decently and in order I proceed therefore to my fifth Conclusion which is this Concl 5. The Supream Magistrate must determine what Circumstances shall be used in the Worship and Service of God The which Conclusion I shall rather suppose then prove not that I think it of less truth or certainty then the rest but because our Divines not only Episcopal but also the dissenting Parties with whom I am now treating have perform'd it with so much plainness and satisfaction to my hand And though I might collect whole Volumes from their Sermons and other Treatises to confirme this Truth yet to relieve my self from the drudgery of transcribing wich is no pleasing task and to give ease to my Reader I shall only refer him to some Places in the following Collections which if he please to turn to and read as they are cited in the h See the Pages following viz. p. 18. 19 20 21. 28. 29. 35. 36. 37. 38. 39. 50. Margin before he goes any farther he will do me great right and himself no displeasure From which Places it evidently appears That the Magistrate is both Custos and Vindex utriusque Tabulae That the Examples of the Kings of Israel and Judah may sufficiently warrant and encourage all Religious Magistrates to reform and settle Religion in one Vniform way and 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 Gospell That they must take a course that Christians may live a quiet and Peaceable life in Godliness and honesty not in Strife and Contention which how they shall be able to perform if every man concerning these Circumstances may hold what be please and Publish and Preach what he holds I am not able to imagine These and many the like Passages some of which I have now given you in their own words you will find in the forecited places from whence I think it is plain i ut supra pag. 20. That where the Doctrine and Discipline of the Church doth not or cannot prevail the Magistrate must interpose his Coercive Power for Restraint or Remedy Which leads me to the sixt Concl. Concl. 6. There must be Eccl Laws Canons or Constitutions made for the due ordering of these Circumstances Much I grant hath been objected by my dissenting Bâ— against these Constitutions both in Thesi against all Eccl Laws in generall and in Hypothesi against these of our own Church in particular As to the first for the latter is beyond my designe I think it would puzzle the most judicious Dissenter to give a solid satisfactory Account why the Supream Power may make Laws to determine Indifferent Circumstances in Temporalls and not in Spiritualls they being both liable in my apprehension to the same Difficulties and Inconveniences and if the latter be exploded the former supposing they are faithfull to their Principles will very hardly be defended Concl 7. These Eccl Laws when rightly made and constituted are obligatory and must be obey'd The Reason is Because Obedience to Lawfull Authority inlicitis honestis is a duty which God in his holy Word requireth of us Now that is lawfull and consequently the debita materia of any humane Constitution Ecclesiastical or Civil which is not contrary to any former obligation Unless therefore the matter of these Constitutions or the thing which they require us to perform can be evinc'd by good Logical Deduction to be contrary to Gods will Revealed in Scripture there remains nothing but Obedience not onely Passive chearfully and quietly without murmurings and revilings submitting to the Punishment but also Active by a ready performance of the thing commanded though possibly it might be thought very inconvenient as being contrary to Education Custome Interest Advantage in the World and the like And therefore Concl 8. We being not even the best of us all over-ready in this great Duty of Obedience There are Penalties annexed to these Eccl. Const as well as to other Laws to frighten us into our Duty Such is the corruption and stubborness of our natures and so little are we affected with the Obligations of Conscience that it is morally impossible for the most wholesome Laws to obtain their End without the Addition of Civil Sanctions to enforce them For if the Laws of God which are holy just and good and every way perfect they being the contrivance of infinite Wisdome and Goodness if these are contemned and neglected and and as sad experience proves it dayly cast behind our backs when the observance of them is inconsistent with some Bruitish Pleasure no wonder if the Laws of Men who not onely many times want Wisdome to contrive but also Goodness to designe what is most profitable for their People I say no wonder if these be rather quarrel'd with and disputed then submitted to and obey'd As therefore the infinite Majesty of Heaven hath enforced the observance of his Commands by a suitable proposal of Rewards and Punishments so it is the Duty of Inferior Legislators to be a Punishment to evil doers and a Praise to them that do well Therefore Concl 9. The Supream Magistrate in inflicting these Penalties i. e. in punishing the Offenders against his Constitutions doth execute Justice and perform his Duty The end and design of Government is Salus Publica it is to take care ne quid detrimenti capiat Communitas or in the Apostles Phrase That we may live a quiet and peaceable life in all godliness and honesty This is the End And since no End can be attain'd but by a due and effectual Application of proper Means we cannot but in Reason grant that the Magistrate may employ such Medium's as are most conducive to his desired End Amongst which this certainly is not the least considerable and without which all Government is but precarious viz. A removal of whatsoever is hurtful and destructive to his Society Now since the Publick allowance of different Opinions and Practices about Circumstantials in Religion particularly about Preaching ad Praying doth naturally improve into contentious Disputes and those Disputes if not restraind break out into Civill Wars for k Mr. Newcomens Ser. before Parl. Sep. 12. 1644. pag. 36. Men will at last take up Swords and Spears instead of Pens and defend by Armes what they cannot do by Arguments Since things are thus T is at least Prudence if not Duty in the Supream Power to remove the Occasion of this Ruine by enjoyning the Publick Practice of these Duties in one Vniforme way That all his Subjects may speake the same thing and that