The Bloody Tenant of Persecution for the Cause of Conscience, Part 3 · Chapter 5
CHAP. V.
Peace.
WIth lamentation I may adde: How can their Soules be cleare in this foundation of the true Christian matter, who persecute and oppresse their own (acknowledged) Brethren presenting Light unto them about this Point? But I shall now present you with Mr. Cottons third distinction. In point of Practice (saith he) some concerne the weightier duties of the Law, as, What God we worship, and with what kind of Worship: whether such, as if it be Right, fellowship with God is held; if false, fellowship with God is lost.
Truth.
It is worth the inquirie, what kind of Worship he intendeth; for Worship is of various signification: whether in generall acceptation he meane the rightnesse or corruptnesse of the Church, The true Ministrie a Fundamentall.or the Ministry of the Church, or the Ministrations of the Word, Prayer, Seales, &c.
And because it pleaseth the Spirit of God to make the Ministry one of the foundations of the Christian Religion, (Heb. 6. 12.) and also to make the Ministrie of the Word and Prayer in the Church, to be two speciall works (even of the Apostles themselves) Acts 6. 2. I shall desire it may be well considered in the feare of God.
First, concerning the Ministery of the Word; The New-English Ministers, when they were new elected & ordained Ministers in New Englād, must undeniably grant,The New English Ministers examined. that at that time they were no Ministers, notwithstanding their profession of standing so long in a true Ministry in Old England, whether received from the Bishops (which some have maintained true) or from the People, which Mr. Cotton & others better liked, and which Ministrie was alwayes accounted perpetuall and indelible: I apply, and aske, Will it not follow, that if their new Ministry and Ordination be true, the former was false? and if false, that in the exercise of it (notwithstanding abilities, graces, intentions, labours, and (by Gods gracious, unpromised, & extraordinary blessing) some successe) I say, will it not according to this distinction follow, that according to visible rule, Fellowship with God was lost?
Secondly, concerning Prayer; Common Prayer cast off, & written against by the New-English.The New English Ministers have disclaimed and written against that worshipping of God by the Common or set formes of Prayer, which yet themselves practised in England, notwithstanding they knew that many servants of God in great sufferings witnessed against such a Ministrie of the Word, and such a Ministrie of Prayer.
Peace.
I could name the persons, time and place, when some of them were faithfully admonished for using of the Common prayer, and the Arguments presented to them, then seeming weake, but now acknowledged sound: yet at that time they satisfied their hearts with the practice of the Author of the Councell of Trent, who used to read only some of the choicest selected Prayers in the Masse-booke, (which I confesse was also their own practice in their using of the Common-Prayer.) But now according to this distinction, I ask whether or no fellowship with God in such prayers was lost.
Truth.
I could particularize other exercises of Worship, which cannot be denied (according to this distinction) to be of the waightier points of the Law, to wit, [What God we Worship, and with what kind of worship:] wherein fellowship with God (in many of our unclean and abominable Worships) hath been lost. Only upon these premises I shall observe. First, that Gods people, even the standard-bearers and leaders of them (according to this distinction) have worshipped God (in their sleepy ignorance) by such a kind of Worship, Gods people have worshipped God with false worships.as wherein fellowship with God is lost; yea also this it is possible for them to do, after much light is risen against such Worship, and in particular, brought to the eyes of such holy and worthy persons.
Secondly, there may be inward and secret fellowship with God in false Ministeries of Word and Prayer, It pleaseth God sometimes, beyond his promise, to convey blessings & comfort to His, in false worships.(for that to the eternall prayse of Infinite Mercy beyond a word or promise of God I acknowledge) when yet (as the distinction saith) in such worship (not being right) fellowship with God is lost, and such a service or ministration must be lamented and forsaken.
Thirdly, I observe that Gods people may live and die in such kindes of worship, notwithstanding that light from God publikely and privately, hath beene presented to them, able to convince: yet not reaching to their conviction and forsaking of such wayes, contrary to a conclusion afterward exprest,Fundamentals of Christian worship not so easie and cleare. to wit, [That fundamentals are so cleere, that a man cannot but be convinced in Conscience, and therefore that such a person not being convinced, he is condemned of himselfe, and may be persecuted for sinning against his conscience.]
Fourthly, I observe that in such a maintaining a clearnesse of fundamentals or waightier points, and upon that ground a persecuting of men, because they sinne against their consciences, Mr. Cotton measures that to others, which himselfe when he lived in such practices, would not have had measured to himselfe. As first, that it might have beene affirmed of him, that in such practices he did sinne against his conscience, having sufficient light shining about him.
Secondly, that hee should or might lawfully have beene cut off by death or banishment, as an Hereticke, sinning against his owne conscience.
And in this respect the Speech of King Iames was notable to a great Non-conformitant converted (as is said by King Iames) to conformity, A notable speech of K. Iames to a great non-conformist, turned persecuter.and counselling the King afterward to persecute the Non-conformists ev…n unto death: Thou Beast (quoth the King) if I had dealt so with thee in thy non-conformity, where hadst thou beene?