of the City State and Jurisdiction Discusser 3. From this Toleration of persons holding but lesser errors I observe the unmercifulnesse of such Doctrines and Hearts that he that is sleightly and but a little hurt shall be suffered meanes vouchsafed for his cure but the deep-wounded sinner the Leprous and Vlcerous c. must not be suffered untill peradventure God may give them Repentance c. Defender And why doth he not aswell observe the unmercifulnesse of such States and Lawes as suffer petty theives and liars to live in their Townes Cities but will not suffer willful murtherers violent robbers to live amongst them such as are tainted with lesser Errors and it may be whet them upon others they are but as petty theives and lyars but such as after conviction doe goe on to subvert the Foundation of Christian Religion and to subvert and destroy the soules of Gods People and stoutly robb them both of the meanes of Grace here and of the inheritance of glory hereafter they are worse then willfull murderers or violent robbers The Holy Ghost speaketh of false Teachers as bringing in damnable Heresies 2 Pet. 2.1 as overthrowing the faith of some 2 Tim. 2.18 as subverting their soules Acts 15.24 making merchandize of Gods People 2 Pet. 2.3 which being so me thinkes such as do more mischiefe are lesse tolerable then they that doe lesse It is true they that are more deeply wounded-sinners are more to be pittied suppose the depth of their wounds reach none but themselves but if they be infectious and Leprous and have Plague sores running upon them and thinke it their glory to infect others It is no want of mercy and charity to set such at a distance It is a mercilesse mercy to pitty such as are incureably contagious and mischeivous and not to pitty many scores or hundreds of the soules of such as will be infected and destroyed by the toleration of the other CHAP. 17. A Reply to his seventeenth Chapter touching the holding forth of Error with a boisterous and arrogant Spirit Discusser It is said by the Answerer He that holdeth forth Error with a boisterous and arrogant spirit to the disturbance of the Civill Peace he ought to be punished To this I have spoken too confessing that if any man commit ought of those things which Paul was accused of Acts 25.11 He ought not to be spared yea he ought not in such cases to refuse to die Defender I would not say That every man that holdeth forth Error in a a boisterous and arrogant spirit to the disturbance of Civill Peace ought to be punished with death This is too Bloudy a Tenet unlesse the boisterous Arrogancy were such as did disturbe the Civill Peace to the destruction of the lives and soules of men Discusser But if the matter be of a Spirituall and Divine nature I have written before in many cases and might in many more that the worship which a State professeth may be contradicted and preached against and yet no breach of Civill Peace c. Defender There is no Error that can be a matter of divine nature though it may be spirituall no such Points as are of a divine nature fall within the compasse of this dispute of persecution The many cases which the Discusser before wrote of are all of them allowed but none of them concerne holding forth of Errors which is the Point in hand Yet true it is that if a man hold forth Truth in some boisterous and arrogant way not with the Armour of the Spirit but with the Arme of flesh He may in so doing disturbe the Civill Peace and for such disturbance be justly punished according to the quality of the disturbance raised by him It is easily graunted what the Discusser further avoucheth that they doe break the Cities or Kingdomes Peace who cry out for Prisons and Swords against such who crosse their Judgements or Practise in Religion to wit unlesse their Religion be of God and the crossing of it be such as destroyeth and subverteth the Religion of God But when he saith such onely breake the Cities or Kingdomes Peace as call for Prisons and Swords against Hereticks It is too vast an Hyperbole as if Murderers Seditious Persons Rebells Traytors were none of them such as did breake the Cities or Kingdomes Peace at all but they onely who are too sharpe against corruptions in Religion It is also further easiely graunted which he alledgeth that many complaine most who are most in fault themselves as Josephs Mistresse of him The Lord helpe the Discusser to reflect upon his own way CHAP. 18. A Reply to his Eighteenth Chapter Examining the first Argument for Toleration from Mat. 13.30 38. Discusser First Mat. 13.30 38. Christ Commaundeth to let alone the Tares to grow up together with the wheat untill the Harvest Vnto which he Answereth That Tares are not Bryars and Thornes but partly Hypocrites like unto the Godly but indeed carnall as the Tares are like to the wheat but are not wheat or partly such corrupt Doctrines and Practises as are indeed unsound but yet such as come very neere the Truth as Tares doe to the wheat and so neere that good men may be taken with them and so the Persons in whom they grow cannot be rooted out but good wheat will be rooted out with them In such a case Christ calleth for Peaceable Toleration not for poenall Prosecution according to the third Conclusion But alas here is no evidence or demonstration of the Spirit nor argument from the place it selfe or from the Scriptures of Truth to prove such an Interpretation Defender Ans The Letter to which the Answer was given gave no reason of his exposition and who ever required more reason of an Answerer then of a Replyer 2. The Exposition I gave was consistent with that which the Letter gave Tares and wheat saith he some understand to be those that walke in the Truth and those that walke in lyes now when I say the tares are Hypocrites and some kind of corrupt Doctrines and Practises and such as walke in them are not these coincident with such as walke in lyes what need had I to give a reason of the exposition which he himselfe to whom the Answer was written acknowledgeth Discusser But those three Persons Doctrines and Practises are as a threefold cord and so a threefold strong snare to catch the feet of some or other Defender What hurt doe they get by being caught Hypocrites and corrupt Doctrines and Practises if they be found like unto good Christians or sound truthes what hurt doe they catch when I say such are to be tolerated to the end of the world But to prevent his feare of a threefold cord I shall easily acknowledge that which I meant that by Tares are meant such kinde of evill persons as are like unto the good whether they be Hipocrites men of unsound heartes or men of unsound Doctrines and Practises yet such as come neere the
to death and in him Jesus as Jesus 4. Let Tyrants and Persecutours professe what they will that they doe not persecute Jesus as Jesus but under some other pretence yet that varieth not the Truth nor impeacheth the wisedome of this Position That it is not lawfull to persecute any for Conscience rightly informed or to persecute any for professing the Truth of Christ Discusser One thing I see apparently in the Lords overruling of the pen of this Answerer viz. a secret whispering from Heaven to him That yet he hath never left the Tents of such who thinke they doe God good service in killing the Lord Jesus in his servants and yet say if we had been in the dayes of our Fathers in Queen Maryes dayes we would never have consented to such Persecution c. Defender Verily this is a strange sight indeed and which all sober minds may well wonder at to see apparently That he who layeth downe this for a Position That it is not lawfull to persecute any for Conscience rightly informed hath had a secret whispering from Heaven that himselfe never yet left the Tents of Persecutors Surely it must needs be a strange and strong sight even the fight of such as make themselves equall with God that can see a man hath not left the Tents of Persecutors that is the Communion with Persecutors when he openly professeth it to be utterly unlawfull to Persecute any for the Truths sake It is true God may see that in a mans heart which is contrary to the Profession of his mouth and Pen. And so may this Discusser see as much if he be equall with God But yet herein I dare be bold to say he exalteth himselfe not onely equall with God but above God to see one contradictory in another which God himselfe cannot see It is contradictory to Persecution to beleive it unlawfull to persecute any for the Truths sake He then that can see yea see apparently that out of the Faith Profession of this truth that it is unlawfull to persecute any for the Truth he that can see I say fellowship with persecution in the faith or Profession of the unlawfulnes of Persecution verily he can see darknesse in light evill in good Falshood in Truth which God himselfe Such is the perfection of his Truth cannot doe Discusser Let me also add a second So farre as the Answerer by Preaching for Persecution hath been a guide to others in persecuting any of the Servants of Christ witnessing to his Truth so farre his own mouth and hands shall judge I hope not his person but his actions that the Lord Jesus hath suffered by him Defender If any Doctrine Preached by me have Guided any to persecute any of the Servants of Christ for witnessing to any Truth of Christ then I confesse I must lay my hand upon my mouth and acknowledge that the Lord Jesus hath suffered by me But if the Disousser can never be able to produce any such Doctrine broached by me that hath guided any to persecute any of Gods Servants for witnessing to any Truth of his as I trust in the grace of Christ he shall never be able then the Discusser may know and the Lord help his spirit to know it that his own mouth and hands shal one day judge if not his person yet his actions that the Lord Jesus hath suffered in his poore Servants even bitter persecutions by his unjust slanders CHAP. 12. A Reply to his twelueth Chapter Entring upon the Discussion of the unlawfulnes to Persecute an Erroneous and blinde Conscience Discusser The second Conclusion lay'd downe by the Answerer is It is not lawfull to persecute an Erroneous and blinde Conscience Even in Fundamentall and weighty Points till after Admonition once or twice Tit. 3.10 11. And then such Consciences may be persecuted because the Word of God is so cleare in Fundamentall and weighty Points that such a person cannot but sinne against his Conscience and so being condemned of himselfe that is of his Conscience he may be persecuted for sinning against his own Conscience Defender They are the words of the Discusser not mine That such as erre in Fundamentall and weighty Points after once or twice Admonition such Consciences are then to be persecuted No my words will cleare themselves if they be truly related even as himselfe hath printed them Thus they stand Secondly For an erroneous and blinde Conscience even in Fundamentall and weighty Points It is not lawfull to persecute any till after Admonition once or twice And so the Apostle directeth Tit. 3.10 and giveth the reason That in Fundamentall principall Points of Doctrine and worship The Word of God in such things is so cleare that he cannot but be convinced in conscience of the dangerous Error of his way after once or twice Admonition wisely and faithfully dispenced And then if any one persist It is not out of Conscience but against his Conscience as the Apostle saith ver 11. He is subverted and sinneth being condemned of himselfe that is of his owne Conscience so that if such a man after such Admonition shall still persist in the Error of his way and be therefore punished He is not persecuted for cause of Conscience but for sinning against his Conscience Where though I say That it is not lawfull to persecute any though erring in Fundamental and weighty Points till after once or twice admonition I doe not therefore say as the Discusser reporteth me that after once or twice admonition then such Consciences may be persecuted But that if such a man after such Admonition shall still persist in the Error of his way and be therefore punished He is not persecuted for cause of Conscience but for sinning against his own Conscience Object But he that sayeth It is not lawfull to persecute any Heretick till after once or twice admonition He doth as much as say that after once or twice admonition It is then lawfull to persecute any Heretick Ans Not so neither neither every Heretick nor in every Court Not in every Court or Judicature But the same Church that followed an Heretick with once or twice admonition was further to pursue him if he remaine obstinate with excommunication my words doe expresse two things 1. That an Heretick till after once or twice admonition may not be pursued no not with the Church-censure of Excommunication but after once or twice admonition It was then lawfull for the Church to proceed to his Excommunication 2. My words hold forth this also That if such an Heretick so convinced and admonished be afterwards punished by any Censure whether of Church or Court It cannot be said he is punished for his Conscience but for sinning against his Conscience But it was no part of my words or meaning to say that every Heretick though erring in some Fundamentall and weighty Points and for the same excommunicated shall forth with be punished by the Civill Magistrate unlesse it doe afterwards appeare that he
were it not also needfull that the Lord of the soyle who hath his Officers both to dresse his Garden to keep his wildernes should provide that the keepers of his wildernesse should suffer no venomous weeds to grow neere his garden hedge or pale least the seeds thereof should annoy his Garden and poyson those within the Garden that feed on them It is true which the Discusser saith poyson will not hurt the body unlesse it be taken or touched yea and Antidotes taken against it But who shall prevent the Members of the Church from touching or taking poyson or who shall provide that all the Members shall take the Antidotes which are prepared for them Here will be needfull the faithfull vigilancy of the Christian Magistrate to assist the Officers of the Church in the Lords worke the one to lay in Antidotes to prevent infection the other to weed out infectious noysome weedes which the sheep of Christ will be touching and taking when they will sometime neglect their Antidotes It is a very unlikely thing which the Discusser saith is most likely that Tertullian meant one of these two cases For doubtlesse his meaning was to plead for the Innocency and impunity of his owne Religion which was indeed the Truth of God And he might safely plead that if the Pagan Religion did not hurt their civill Government as the Romane Governours doubted not of that he biddeth them to be secure of the Christian Religion it will never hurt them at all When therefore he speakes of Religion indefinitely that one mans Religion will not hurt another it is Argumentum ad hominem let not Scapula suspect hurt from Christian Religion to the Romane State If the Romane Religion be the preservation of the Romane Empire as Scapula thought Christian Religion though tolerated yea though received and advanced will never be their destruction nor disturbance CHAP. 68. A Reply to his Chap. 71. Discussing the Testimony of Ierome Discusser I Erome saith the Answerer confesseth not the Truth nor advantageth your cause for wee graunt what he saith That Heresie must be cut off by the Sword of the Spirit which is the Word of God But this hindereth not but that being so cut downe if the Hereticke doe still persist in his Heresie to the seduction of others he may be cut off also by the civill Sword to prevent the perdition of others And that to be Jeromes meaning appeareth by his Note upon that of the Apostle Gal. 5. A little Leaven leaveneth the whole lumpe Therefore saith he a sparke as soone as it appeareth is to be extinguished and the Leaven to be removed from the rest of the dough Rotten pieces of flesh are to be cut off and a scabbed Beast is to be driven from the sheepfold least the whole house body masse of dough and Flock be set on fire with the spâ—rke be putrified with the rotten flesh sowred with the Leaven perish with the scabbed Beast But to this I Answer 1. He granteth to Tertullian that Heresie must be cut off with the Sword of the Spirit yet with all he maintaineth a cutting off by the second Sword the Sword of the Magistrate and conceiveth that Tertullian so meaneth because he quoteth that of the Apostle a little Leaven leaveneth the whole lumpe Ans 2. It is no Argument to proue that Tertullian meant a civill Sword by alledging 1 Cor. 5. or Gal. 5. which properly and onely approve a cutting off by the Sword of the Spirit and purging out of leaven in the Church And if Tertullian should so meane as the Answerer doth yet 1. The cutting off of Heresie by the Sword of the Spirit implyeth an absolute sufficiency in the Sword of the Spirit to cut it downe according to 2 Cor. 10.4 2. It is cleare to be the meaning of the holy Spirit and of the Apostle in the words alledged by him a little Leaven c. Defender Reply 1. This Testimony of Jerome which the Authour of the Letter alledgeth against persecution for Conscience I might justly refuse to spend time about it till either the Author or the Discusser doe make it appeare to be the words of Jerome For though I at first gave Answer to it as presuming the Letter had not forged it yet now looking into the place of Jerome whence it is quoted I finde no such matter The Letter quoteth it out of Hieroms Proaeme upon the fourth Booke of his Commentaryes upon Jeremy But perusing the place I finde no such words neither in that Proaeme on his fourth Booke on Jeremy nor in any other Proaeme of any other of his Bookes on Ieremy which are six in all Reply 2. I might here observe if I should deale with him as he doth with me in his Chap. 38 the like failings in the Discusser in putting Tertullian fouretimes in this passage instead of Ierome whom he hath in hand When I had once named Titus for Timothy he observeth the hast and light attention and sleepinesse of the Answerer But I will not make such an observation upon his misnaming of an Author which might easily slip from his pen or from his Scribe or from the error of the Printer Reply 3. In this he doth me wrong to puâ— upon me that for a Reason which hath no reason in it to wit that I should conceive that Te tullian lerome he would say meaneth a civill Sword because he quoteth that of the Apostle a little leaven leaveneth the whole lumpe For I gather it not from his quotation of those words of the Apostle which I easily graunt doe clearly speake of Church censure not of civill censure But I gather it partly from his exposition of the parralell words in the same Chapter and partly from the words he useth in opening that very Text. The parralell place in the same Chap. is ver 12. I would saith the Apostle they were cut off that trouble you This cutting off or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He expoundeth the cutting off of their virility which no manwill say is a Church-Censure I spake not here of the true meaning of the Text which doubtlesse speaketh of a Church-Censure but of the true meaning of Ieromes words Againe when Ierome would have the spark assoone as it appeareth to be extinguished and the leaven to be removed from the rest of the Dough c. though it be true which the Discusser speaketh that the Apostle intendeth a Church-Censure yet doubtlesse Ierome aymed at more in those comparisons even to a civill censure also For to these comparisons he immediately subjoyneth these words Arius in Alexandriâ una scintilla fuit sed quia non statim oppressa est totum orbem eius flamma de populata est Arius saith he was but one sparkle yet because he was not speedily executed or supprest his flame depopulated all the world Where by the extinguishing of that spark he doth not meane by excommunication for he was not ignorant that Arius had been speedily excommunicate
which Abraham the Father of the faithfull and God the Judge of all the Earth thought equall Gen. 18.25 that the Righteous should not be as the wicked nor that Truth and Fidelity should suffer as Heresie and Apostacy Discusser Yea but it is not confidence of being in the Truth which they judge the Papists and others are not in no nor the Truth it selfe that can priviledge them to persecute others and to exempt themselves from persecution for three Considerations First because it is against the nature of true sheep to persecute or hunt the Beasts of the Forrest no not the Wolves who have persecuted themselves Defender It is a feeble kind of reasoning from a similitude in some things to presse a resemblance in every thing Sheep doe fitly resemble Christians in many proprieties but he that shall therefore presse them to be like in all shall not suffer a Magistrate if he be a sheep of Christ to punish Robbers Adulterers Murderers why for it is against the Nature of true sheep to persecute any Beasts of the Forrest Besides I demand whether Paul was a sheep or a Wolfe when he smote Elymas with blindnesse If he were a Wolfe how is he then said to be filled with the Holy Ghost Acts 13.9 If he were a sheep why did he strike such a Beast of the Forrest ver 10 11. Furthermore when the Wolfe runneth ravenously upon the sheep is it against the nature of the true sheep to run to their Shepheard And is it then against the Nature of the true Shepheard to send forth his Dogs to worry such a Wolfe without incurring the reproach of a persecutor Discusser Secondly if it be a Duty and charge upon all Magistrates in all parts of the world to judge and persecute in and for spirituall Causes then either they are no Magistrates who are not able to judge in such cases or else they must judge according to their Consciences whether Pagan Turkish or Antichristian Defender This hath been againe and againe Answered above though it be the Duty of all Magistrates in the world to judge and punish Blasphemers Idolaters and Seducers yet not in sensu composite whilst they are ignorant of the Truth and cannot judge of such causes but in sensu diviso they are bound to be wise and instructed in the knowledge and worship of Christ Psal 2.10.11 12. and then to judge accordingly But in the meane time it doth not follow that they are no Magistrates who are not able to doe all the Duties of a Magistrate Neither will it follow that they must judge according to their Consciences when their Consciences are blind and erroneous Pagan Turkish Antichristian Let them first cast Beames out of their owne eyes and then they will better discerne between Beame and motes in other men Discusser Thirdly the Experience of our Fathers errours and of our owne mistakes and ignorance the sense of our owne weaknesses and blindnesse in the depths of the Prophecies and mysteries of the Kingdome of Christ and the great professed Expectation of the Light to come which wee are not now able to comprehend may abate the edge and sheath up the Sword of Persecution against any especially such as differ not from them in Doctrines of Repentance or Faith or Holynesse of heart and life but onely in the way and manner of the Administration of Jesus Christ Defender I say as Augustine sometime said in another case Nunquid negandum quod certum est quia comprehendi non potest quod occultum est There are depths of sundry Prophecies which we yet comprehend not but shall we therefore be alwayes babes and ignorant of the Fundamentall Principles of Christian Religion yea and suffer them to be shaken and ruined because there are some Prophesies and Mysteries which wee yet understand not shall the expectation of greater Light so dazle our eyes before wee see it that we cannot be able to see what wee doe see It is not Light but darknesse that cloudeth the Light already revealed Nor is it darknesse onely but blacknesse of darknesse that putteth Light for darknesse and darknesse for Light and would have both tolerated to live together in the same Hemispheare because some blinde Christians cannot yet tell which is whether It is true the Experience of former Errours and sense of present weaknesses may justly abate the edge and sheath up the Sword of persecution against any that differ onely in errours of weakenesse and differ not in Doctrines of Faith Repentance and Holinesse of heart and life Yea wee willingly grant more then the Discusser requireth in such a case For though there should bee some Difference in Doctrines of faith or Repentance or Holinesse Yet wee should not approve the unsheathing of the Sword against such unlesse the Doctrine were fundamentally subversive to faith or Repentance or Holinesse and that obstinately maintained against light and conviction and broached and dispersed to the Infection and Seduction of others If the Difference be only in the way and manner of Administration of Christ Iesus and that Difference held forth in a Christian and Peaceable way God forbid a staffe should be shaken against such much lesse a Sword unsheathed CHAP. 72. A Reply to his Chap. 75th Discussing a Testimony of Augustine Discusser TO begin with Augustine They murther saith Hee Soules and themselves are afflicted in Body They put men to everlasting Death and yet they complaine when themselves are put to a temporall Death This Rhetoricall perswasion of humane wisdome seemeth very reasonable in the Eye of flesh and bloud but one Scripture more prevaileth with faithfull and obedient soules then thousands of plausible and Eloquent speeches Defender Neither this Testimony nor the rest of those Ancients that follow were alledged to prevaile with the Faith of any further then Light of Scripture might shine forth in them but onely to counterpoyse the Testimonies of the Ancients alledged in the Letter against the Truth And the Discusser in his entrance into this chapter is forced to acknowledge that the cause wee maintaine hath more number of Votes and I may adde weight of Voters then the contrary Tenent onely he putteth it off with this evasion that Antichrist is too hard for Christ at Votes and Numbers Which yet is the more to be marvelled at that when the cause is about the Toleration of Hereticks and Antichristians that Antichrist should procure more Votes against Antichristians and Christ to procure any Votes though fewer for them And it is but another evasion whereby he here putteth off Augustines speech as if it were but a Rhetoricall evasion Whereas indeed the weight of the speech lyeth not in the Rhetorick which is little or none but in the Logick in an Argument taken from the Excellency of the soule above the body and thence inferring the equity of killing the bodies of such as kill the soules of Gods people and the iniquity of such as think this unequall But to weaken the force of
words accordingly so much false dealing For 1. Admonition is one thing Conviction in their owne Conscience is another For though Admonition ought not to be dispensed till after conviction yet it may fall out that the Church through mistake proceedeth to Admonition before the Offender be convinced in his own Conscience of the sinfulnesse of his way 2. He carrieth my words as if they who yeeld not to once or twice Admonition must needs be esteemed obstinate persons whereas I onely say they will not persist in Heresie that is in obstinacy of Fundamentall Error nor in turbulent Schisme when they are convinced in Conscience of the sinfulnesse thereof 3. He propoundeth my words generally as if I had said that godly persons in whatsovever Error they hold if they yeeld not to once or twice Admonition they must needs be esteemed obstinate whereas I spake not of every Error but of persisting in Heresie and turbulent Schisme But you may see how farre the love of an Error and desire of contention will transport the minde and spirit The two stories that he telleth upon this occasion in his next words because he nameth neither time nor persons nor occasions of the speeches which he representeth as odious a short Answer will serve to them 1. I have too much experience of the Discussers mistakes of permanent Printed words and therefore am affraid to credit every report of transient words spoken without further Testimony 2. The words might be spoken by some persons concerning others upon such occasions as I will by no meanes excuse or justifie but they might be spoken upon such weights as might justly hold weight in the Ballance of the Sanctuary The latter part of my Answer which he saith cometh not neere the Question I now understand so much by the Discusser but it did not so appeare to me by the Author of the Letter Discusser Mr. Cotton concludeth with a consident perswasion of having removed the grounds of that great Error viz. that persons are not to be persecuted for cause of Conscience Defender How hard a thing is it to write against the Truth and yet to speake with a lip of Truth Compare the words of my conclusion with the Discussers relation or representation thereof The words of my conclusion were these Thus much I thought needfull to be spoken for the avoyding of the grounds of your Error 1. Then let him speake what words of mine doe expresse the confidence of my perswasion It is true I belâ—ive and therefore speake what I have written but wherein did I blow up my beleife to a confident perswasion I thank God I doubt not of the truth of what I have written but it is one thing what I conceive in my minde another thing what I thinke meet to expresse 2. I doe not say in this conclusion that I have removed the grounds of his Error but that I have spoken so much for that end but whether I have done it or no according to the helpe of Christ received I leave others to judge 3. The name of a great Error is foisted in by himselfe ad exaggerandam gloriationis invidiam et indignitatem but though the Error be indeed great yet I did not so stile it when I spake of mine owne endeavour to remove the grounds of it 4. It is an evident falshood that I should conclude This to be that great Error That persons are not to be persecuted for cause of Conscience For it is that which in stating the Question I did in expresse termes deny that any was to be persecuted for cause of Conscience no not an Heretick no not in a Church-way much lesse in a civill way till being convinced in his owne Conscience of his wickednesse he do stand out therein not only against the Truth but against the light of his owne Conscience that so it may appeare he is not persecuted for cause of Conscience but punished for sinning against his Conscience Onely this I now further adde which I know not whether I had not occasion to speake to in this Discourse hitherto unlesse in a touch that sometime it may be an aggravation of sinne both in judgement and practise that a man holdeth it or committeth it in Conscience But that is onely in case when a man hath been wonted to sin so oft against his light and against the cleare Principles of Truth and godlinesse that it may appeare the just curse of God hath given him up to a reprobate-blinded-minde and seared Conscience But of that wee have not had occasion to dispute in this Discourse Discusser But I beleive it shall appeare That the charge of Error Reboundeth backc even such an Error as may be called the Bloudy-Tenent Defender I hope It hath by this time appeared in the former dispute through the blessing of Christ That that which he calleth the Bloudy-Tenent is washed white in the bloud of the Lambe and tendeth both to the ends for which the Prince of peace dyed viz. To the saving of his sheep from devouring to the dissolving of the cursed works of Satan to the maintenance of his Truth and to the preservation of sacred and civill peace both in Churches and Common-wealth CHAP. 78. A Reply to his Chap. 81. Defender TO the last Chapter of the Discusser I thinke it not worth the while to speake any thing it consisting cheifly of the Discussers selfe-applauses and vaine-glorious Triumphs As that he knoweth That the God the Spirit and Prince the Angells of peace and that all the true awaked sonnes of peace will call the Truth be meaneth this Doctrine of Toleration held forth by himselfe blessed That the contemplations thereof are sweet and pretious but Ob how sweet the actions and Fruitions That these lips of Truth to wit distilling in his Pen drop as the honey Combe Honey and milke are under her Tongue and oh that these drops these streames might flow without interruption Onely one passage of his glorious boasting I may not let passe without some Animad version because the Name of Christ is interested in it and dishonoured by it Discusser Were I saith he beleived in this That Christ is not delighted with the bloud of men but shed his owne bloud for his bloudyest enemies That by the word of Christ No man for gainsaying Christ or joyning with his enemy Antichrist should be molested with the Civill sword were this foundation laid and the Magna Charta of highest Liberties and good security given on all hands for the preservation of it How soone would every Brow and House be stuck with Olive Branches Whether this be not to Conclude with confident perswasion the same and farre greater then that which he noted in me even now I matter not Let him reserve conclusions with confident perswasions to himselfe alone Had he ground from the eternall word of Truth for such confidence It would never trouble me nor hurt him But this is not pleasing to Christ nor to the Spirit of his
against him was an act of Persecution 3. Nor did I ever see cause to doubt but that in some cases such as this of his was Banishment is a lawfull and just punishment if it be in proper speech a punishment at all in such a Countrey as this is where the Jurisdiction whence a man is banished is but small and the Countrey round about it large and fruitfull where a man may make his choice of variety of more pleasant and profitable seats then he leaveth behinde him In which respect Banishment in this Countrey is not counted so much a confinement as an enlargement where a man doth not so much loose civill comforts as change them And as for spirituall liberties liberty of Church Ordinances they were a burden and bondage to his spirit here And therefore he cast them off before they left him neither doth he to this day look at it as a way of God for any Christian man to look after the Ordinances of God in a Church-estate at all As conceiving that the Apostasie of Antichrist hath so farre corrupted all that there can be no recovery out of that Apostasie till Christ shall send forth new Apostles to plant Churches anew But as for the true cause why I medled not in his civill Censure it was chiefly because Civill Censures belong unto another Kingdome then that which we are called to administer Civill Censures are not the weapons of our warfare and partly also because I was carried as still I am with a compassion of his Person and likewise of his wife a woman as then of a meek and modest spirit who a long time suffered in spirit as I was informed for his offensive course which occasioned him for a season to withdraw communion in spirituall duties even from her also till at length he drew her to partake with him in the errour of his way But Mr. Williams affirmeth That in Letters past between him and me he proved and exprest that if he had perished in that sorrowfull winters flight onely the bloud of Christ could have washed me from the guilt of his Answ That he did expresse such a thing in some Letters to me as I doe not remember it so neither will I deny it but that he proved it I may as safely deny it as he boldly affirme it Could he then have given any such proofes doubtlesse he would not have concealed them now when he undertaketh to cleare to the world the pretended innocency of himselfe and the supposed iniquitie of his supposed Persecutors How precious the bloud of Christ is to me and how needfull I blesse the Lord my soule knoweth but that I needed it to wash away the guilt of any injurious proceedings against the bloud of Mr. Williams I speake it in holy confidence I never discerned it to this day The proofes which he alledgeth in the sequell for my hand in his Banishment I shall God willing cleare them anon in due place Meane while what answers I made to him concerning the same in other Letters he wisely concealeth but contenteth himselfe to tell us that my finall Answer was That had he perished in his flight his bloud had been upon his own head It was his sinne to procure it and his sorrow to suffer it If this was my finall Answer it seemeth I gave him other former Answers what they were I have now forgotten but I suppose had they been insufficient or impertinent I should have heard of them But what is amisse in this finall Answer The margent noteth it as an unmercifull speech of a mercifull man But when it shall please the Father of mercies of soften the heart of Mr. Williams and to give him an heart and eare to hearken unto the wholesome Counsell of his true friends he will at length see the speech was truly mercifull as well as the man that spake it When a Fountaine is opened to Hierusalem for sinne and for uncleannesse the Prophets who have deceived the people shall at length see and acknowledge their errour and being demanded the cause of the wounds in their hands They shall answer each of them for himselfe thus was I wounded in the house of my Friends Zach. 13.1 with verses 4 5 6. An heart softened with the Bloud of Christ will judge the wounds of his friends faithfull Prov. 27.6 I meane such reproofes for sinne which though they may seeme to wound yet wound to heale David thought such smiting to be a kindnesse yea an excellent Oyle which doth not breake the head but heale the heart Psal 141.5 There is one thing more in his Epistle to the Reader which calleth for Answer It cannot now saith he be justly offensive that finding this Letter publick by whose procurement I know not I now present to publick view my formerly intended Answer Answ It had not been offensive to me that he did present his Answer to publick view if he found my Letter publick without his own or his friends procurement especially if his Answer had been returned in words of truth and faithfulnesse Which how farre they fall short of I hope by the help of Christ will appeare in the sequell Meane while I feare it is justly offensive to the Spirit of Grace and Love That whereas he judged me to allow my selfe and others to rest securely in the Doctrine and Practise of bloudy Persecution that all this while even for the space of nine or ten yeares he suffered me to sleep so long so quietly under the guilt of such a crying sinne Nay it may seeme by his own words if he had not found my Letter publick it may be doubted whether ever I should have heard any further word from him hereabouts at all If I had been esteemed as a Brother sinne should not have been suffered to lie so long upon a Brother Levit. 19.17 If an enemy yet the very Oxe or Asse of an enemy is not to be suffered to lye so long groveling under his burden Deut. 22.4 But when he addeth in the next sentence That he rejoyceth in the goodnesse and wisedome of him who is the Father of lights and mercies in ordering the season of his own present opportunitie of Answer I confesse we on the contrary have cause to admire and adore the wisdome and dreadfull Justice of God herein That seeing Mr. Williams hath been now as a branch cut off from the Church of Salem these many yeares he should bring forth no spirituall good fruits in due season and that which he bringeth forth now at the last is bitter and wild fruit and that in such a season when the Spirit of Error is let loose to deceive so many thousand soules of our English Nation So that now their hearts are become as Tinder ready to catch and kindle at every sparke of false light Even so O Father because thy good pleasure is such to let loose this Spirit of Error in the mouth of this Backslider in the very houre and power of darknesse
himselfe ver 11. it may appeare he is not persecuted for Cause of Conscience but for sinning against his own Conscience 3. In things of lesse moment whether Points of Doctrine or worship if a man hold them forth in a spirit of Christian meeknesse and love though with zeale and constancy he is not to be persecuted but tolerated till God may be pleased to manifest his Truth to him Phil. 3.17 Rom. 14.11 12 13 14. 4. But if a man hold forth or professe any error or false way with a boysterous and arrogant spirit to the disturbance of Civill Peace he may justly be punished according to the measure of the disturbance caused by him This is that way of Persecution which Mr. Williams expresseth to be mine In all which I durst appeale to Mr. Williams his own Conscience were it not Leavened with over-deepe prejudice whether in all this way there be any crevise opening a doore for the Persecution of Christ himselfe bringing further light Let no man take it amisse that in the Parenthesis I intimate the Conscience of Mr. Williams in this case to be leavened with overmuch prejudice For if extreme prejudice were not predominant in him in this case I should stand amazed how a man of understanding could out of such Conclusions make up this Inference which he gives in the Title of the Chapt. pag. 7. That I doe professedly maintaine Persecution for Cause of Conscience I that doe expresly professedly deny Persecution of any even of Hereticks unlesse it be when they come to persist in heresie after conviction against conscience how can I be said to maintaine Persecution for Cause of Conscience But oh the wofull perversenesse and blindnesse of a Conscience when it is left of God to be so farre transported with prejudice as to judge a Cause of Conscience and a cause against Conscience to be all one For the shutting up of his Chapter he is pleased to Comment upon a phrase in my Letter wherein I styled my selfe a man of uncircumcised lips And he doth acknowledge it to be an holy Character of an heavenly Spirit to make an ingenuous and true acknowledgement of an uncircumcised lip Yet saith he that discerning Spirit which God graciously vouchsafeth to them that tremble at his Word shall finde that not onely the will-worships of men may be painted and varnished over with the glittering shew of Humilitie Colos 2. but even Gods dearest servants eminent for humility and meeknesse may yet be troubled with a swelling of spirituall pride out of the very sence of their humilitie c. Humilitie is never in season to set up superstition or persecute Gods children Answ I could intreat some or other of Mr. Williams his acquaintance whose words may finde better acceptance with him then mine doe to perswade him not to attribute too much to his own Spirit of discerning which though he truely saith God doth vouchsafe to them that tremble at his word yet I never read nor heard that God did vouchsafe a Spirit of discerning to any that are so farre from trembling at the word that they doe not vouchsafe to heare the word from the mouth of so many thousand faithfull Ministers of the Gospel As for me I desire not to neglect any word from the mouth of Mr. Williams upon what pretence soever spoken that putteth me in minde of spirituall pride arising out of the very sence of humilitie Such smiting shall not breake my head But when he concludeth with this Aphorisme Humilitie is never in season to set up superstition or to persecute Gods children I desire it may be considered what is Superstition what is Persecution and whether my Letter unto him tended to set up the one or to set forward the other Superstition is properly cultus supra statutum which I speake not from the Etymology of the word for I know Latinists doe otherwise derive it but from the nature of the thing And what is Persecution It hath been answered above the affliction of any for their Righteousnesse sake If it appeare in the sequele that my Letter tended either to set up any worship of God which he hath not appointed or to afflict any for their Righteousnesse sake then I will confesse it tended to set up Superstition and Persecution And the humilitie which he acknowledgeth to be expressed in my Letter I shall acknowledge to be out of season Meane while Affirmanti incumbit Probatio To CHAP. II. His second Chapter is spent in answering to a double charge which he saith he observeth I laid against him Though in very Truth I layd neither of them downe as charges against him but as discharges to my selfe from expecting that He should vouchsafe to hearken to my voyce who had refused to hearken both to the voyce of the body of the whole Church of Salem whereof he was a member and to the voyces of so many Elders and brethren of other Churches But suppose I did charge him with a double sinne in refusing to hearken to this double voyce though I did not say it was a sinne how doth he discharge himselfe For neglect of the former he excuseth himselfe by the charge of his Office which lay upon him on a Fast-day to discover to them eleven publick sinnes as causes of the present and publick calamities Which most of the Church seemed at first to assent unto untill afterwards the greater part of the Church whether for feare of Persecution or otherwise was swayed and bowed to practise such things which with sighes and groanes many of them mourned under But will this indeed discharge an Elder of the Church before the Lord from coming into the presence of the Church when they send for him because the greater part of them are bowed and swayed for feare of Persecution to slip and slide and to say and practise that which with sighes and groanes they mourned under Why then if the Wolfe come and scatter the sheepe and they slip out of the way let the Shepheard fly and leave them that the word of the Lord Jesus might be fulfilled He that is an Hireling and not the Shepheard whose own the sheepe are not he seeth the Wolfe coming and leaveth the sheepe and fleeth and the Wolfe catcheth them and scattereth the sheepe Joh. 10.12 Or will it goe for currant Doctrine before the Lord that if the greater part of a Church fall through feare or otherwise into sinne and such a sinne which they mourne under with sighes and groanes and which in it selfe is not hainous that then they doe ipso facto cease to be a Church and utterly to be cast out Why then let the Covenant between the Lord and his Church be no more reputed any branch of the Covenant of Grace but let it stand and fall as a Covenant of workes But surely if the greater part of the Church were gone astray I should think it would well become the faithfulnesse of a Church-Elder to hasten to them specially when he
of their Parishionall Churches but onely the falsenesse of the Power from whence their Ministery is derived to wit from Episcopall Ordination But the Examiner is much mistaken if he take us to conceive or if he himselfe conceive that the Power of the Ministeriall calling is derived from Ordination whether Episcopall or Presbyteriall or Congregationall The Power of the Ministeriall Calling is derived chiefly from Christ furnishing his servants with Gifts fit for the Calling and nextly from the Church or Congregation who observing such whom the Lord hath gifted doe elect and call them forth to come and helpe them For from that ground Paul and Silas to use the words of the Text assuredly gathered that the Lord had called them to preach the Gospel to the Macedonians Acts 16.9 10. to wit because a man of Macedonia in the name of the rest had called unto them to come into Macedonia and helpe them Pastor and flock are Relatives and Relatives doe consist ex mutuâ alterius affectione Their mutuall acceptance of one another is the essentiall cause of their Relation Ordination is but adjunctum consummans as Dr. Ames rightly observeth of the Ministers Calling the Relation between him and the people was truly wrought before As the Coronation of the Prince is not that which giveth the Essency of his Princely Calling but Election by the People where the Government is Elective so neither is Ordination that which giveth Essence to the Ministers Calling but the peoples choice Ordination by Imposition of Episcopall hands doth pollute an Adjunct of the Ministers calling to wit the solemnitie of it but doth not destroy the essence or nature of it much lesse derive a false power to it to evacuate the true The third Falshood which the Examiner chargeth upon the English-Parish-Churches is the False worship And truly whatsoever hath been corrupt in their worship whether Prescript Liturgies or undue Honour put upon Saints or Angels in denominating Dayes or Temples after them and such times and places dedicated to God which he never required and what ever other Devices of like nature I had rather bewaile before the Lord then excuse or justifie before men And I should thinke it had been a better service to God and his Churches and a greater comfort to the soule of the Examiner to have expressed particularly what the false worship had been which he beareth witnesse against and to have cleared wherein their falshood lyeth rather then to have rested in condemning all false worships in overly Generalities and especially at such a time when through mercy the State is set upon Reformation and calleth for light He that shall cry out against all false wayes in Travels by Land and exclaime against all Rocks and Quick-sands by Sea and give no particular notice where they lye what helpe doth he afford to the carefull Passenger or Marriner either by Land or Sea When Trumpets give such an uncertain and obscure sound who shall prepare themselves to avoyd the danger on the one hand or on the other But for the present two things would I say touching the point in hand 1. It is not every corruption in worship that denominateth the worship to be false worship It was doubtlesse a corrupt worship to Sacrifice in the High Places yet God doth not call it a false worship but rather seemeth to accept it as done to himselfe 2 Kings 33.17 False worship to speake properly is as good as no worship nor is the God of Truth wont to accept that which is false But there may be many aberrations in the manner of worship when yet both the object of the worship is the true God and the substance of the worship is true worship and God may accept that which is Truth from an honest and true heart and passe by many aberrations as infirmities and not reject all as falsities The second thing I would say is That whatsoever we have discerned to be corrupt or irregular in the worship of God we have beleeved it to be our duty both to judge our selves for it before the Lord and to reforme it in our practise If any shall discover any further failings in our worship or in the worship of those Churches whom wee communicate with I hope the Lord will not shut our eyes against the light The fourth Falshood which the Examiner chargeth upon the English-Churches is false Government which if he meane the Government of the Parishes by the godly Ministers with whom our people communicate in hearing that Government is chiefly administred by the publick Preaching of the Gospel and by private admonition Which he that shall challenge it to be a false Government though it may be defective in some Directions verily the spirit of Truth and Grace in those who are governed and led by it from darknesse to light from the Power of Satan unto God from a state of Grace to assured hopes of eternall Glory in Christ Jesus will convince all such slanderous tongues of notorious falshood But if he speake of the Nationall-Church-Government we must confesse the Truth there indeed Truth is fallen and falshood hath prevailed much For whether we speake of the Hands by which that Government hath been administred or of the Ecclesiasticall Courts in which it is administred or of the Rule according to which it is administred or of the End for which it is administred All of them are forsaken of Truth and can challenge no warrant of Truth but falsly The Hands by which that Government hath been administred are the Prelacy and their Servitors who though they have of late challenged Institution by Divine Right yet the claime is utterly false The Divine Authoritie hath none to attend upon Rule and Government in the Church but such as are inferior to Pastors and Teachers in Congregations who labour in Word and Doctrine 1 Tim. 5.17 Diocesan Bishops in the dayes of the Gospel are like Kings in Israel in the dayes of the Judges both of them wanting Divine Institution What a pity is it that some men eminent for Piety and Preaching and others for learning and moderation should come to be as Jothams Parable speaketh advanced over their Brethren and so leave their fatnesse and sweetnesse and fruitfulnesse wherewith they had been wont to serve both God and man The Ecclesiasticall Courts in which that Government is administred are like the Courts of the High Priests and Pharisees which Solomon by a spirit of Prophecy styleth Dens of Lyons Mountaines of Leopards Cant. 4.8 And those who have had to doe with them have found them Markets of the sinnes of the People the Cages of uncleannesse the forgers of Extortion the Tabernacles of Bribery The Rule according to which the Government is administred is not the word of God which alone is able to make a Church-Governour perfect to every good worke 2 Tim. 1.17 but in stead thereof the Canon Law the Decretalls of Antichrist and most unworthily and falsly applyed to the Government of
those words Come out of Babel my People locall separation be intended yet when he addeth Lest yee be partakers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 her sinnes I beleeve spirituall separation is much more required and locall separation as a meanes the better to attaine that end of spirituall separation from partaking in her sinnes Which may also cleare the meaning of the Text and the fraud of the Examiner For the words are not as he alledgeth them Come out of Babel my people Partake not of her sinnes For so the latter part might be an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or explanation of the former Coming out of Babel might be all one with Partake not of her sinnes But the words of the Text be Come out of her my People that yee be not partaker of her sinnes Which plainly argueth that coming out of Babel locally is a meanes to prevent partaking in her sinnes spiritually It is true which he saith The Lord Jesus hath broken downe all difference of Places Joh. 4. and all difference of Persons Acts 10. To wit in regard of ceremoniall pollution or ceremoniall holinesse But if he thinke there is no difference between one Citie or Countrey more then another in morall pollutions of Idolatry superstition unrighteousnesse and uncleannesse he maketh himselfe a greater stranger both to the Word and to the world then I did thinke he had been The two causes of Gods Indignation against England which he suggesteth are worthy due consideration and attention I would rather say Amen to them then weaken the weight of them Onely I should so assent to the latter as not to moove for a Toleration of all Dissenters Dissenters in Fundamentalls and that out of obstinacy against conscience and Seducers to the perdition of soules and to the disturbance of Civill and Church-Peace but onely of such Dissenters as vary either in matters of lesse weight or of fundamentall yet not out of wilfull obstinacy but out of tendernesse of Conscience As for the Controversie which the Examiner saith He hath with me Whether false worship be not onely locall but a spirituall Guilt and not onely a Guilt but also an Habit c. I doe acknowledge no such controversie between us I wholly consent with him in the Point Onely I doe not beleeve all that to be either a Guilt or an Habit of false worship which he doth imagine but in his termes I accord TO CHAP. XVI HIs 16th Chapter is taken up in Examining and Answering the Exposition which my Letter gave of that Text formerly alledged 2 Cor. 6.14 15 16. Of which I said 1. That the Text onely requireth Coming out from Idolaters in the fellowship of their Idolatry No Marriages were they to make with them No Feasts were they to hold with them in the Idolls Temples No intimate Familiaritie were they to maintaine with them Nor any Fellowship were they to keepe with them in the unfruitfull workes of Darknesse And this is all which the place requireth But what maketh all this to proove that we may not receive such Persons to Church-fellowship as our selves confesse to be godly and who doe professedly bewaile and renounce all knowne sinne and would renounce more if they knew more Although it may be they doe not see the utmost skirts of all that pollution they have sometimes been defiled with as the Patriarchs saw not the pollution of their Polygamy In Answer to this the Examiner telleth us 1. That if the regenerate and prepenting English did come thus farre forth it would availe much to the sanctifying of the Name of the Lord Jesus to the pacifying of his jealousie c. Reply But this is no Answer at all unlesse he did assume that our repenting English did not come thus farre forth Therefore he giveth for another Answer that which is indeed but a part of this That according to the former Distinction of Godly Persons who possibly may live in ungodly practises especially of false worship And then according to Mr. Cottons Interpretation they come not forth Reply That former Distinction hath been considered above and weighed but hath been found impertinent to the case in hand The Examiner neither doth nor ever will make it good That the Godly persons amongst us doe live in any ungodly practises of false worship Nor doe they take his Affirmation without any mention of Scripture-ground for a sufficient conviction But saith he if there be any voyce of Christ in the mouths of his witnesses against these sinnes they are not then of ignorance but negligence and spirituall hardnesse against the wayes of Gods seare Isai 63. c. Reply If there be saith he any voyce of Christ in the mouths of his witnesses against these sinnes c. If there be he doth not say there be And if there were how doth it appeare that their voyce is the voyce of Christ or that they be the witnesses of Christ in whose mouths this voyce is How easie had it been for the Examiner if he himselfe knew any such voyce of Christ in the mouths of any of his witnesses against these sinnes of false worship which our godly Brethren doe live in to have alledged the same and the word of Christ which might have been witnesse to the voyce of those witnesses But these Ifs and Overtures will neither convince nor edifie others nor justifie himselfe Besides what if there be some witnesses have testified against the false worship in England and against the hearing of those Ministers by reason of that false worship What if the Godly Persons of whom he speaketh here are not so ignorant but they know what those witnesses have said nor so negligent but they have duly considered and pondered the same and weighing it in the Ballance of the Scriptures have found it too light Is it spirituall hardnesse to choose rather to feare God and his Word then to feare the false Interpretations and Applications of it by the spirit of Error The word of the Lord wee reverence and acknowledge Come not yee to Gilgall neither goe yee up to Bethaven But doe wee come to Gilgall or goe up to Bethaven when we heare the word of the Lord from the godly Preachers in the Parishes in England If such alledgements of Scripture may goe for the voyce of Christ in the mouths of his witnesses we shall soone forget the Counsell of Solomon Cease my Sonne to heare the Instruction which causeth to erre from the words of knowledge Pro. 19.27 The Apostle John hath long since directed us Hereby know we the spirit of Truth and the spirit of Error He that knoweth God heareth us that is the Apostles and those that preach their Doctrine He that is not of God heareth us not 1 Joh. 4.6 But for another Answer the Examiner proceedeth Moreover saith he the Question is not of the utmost skirts of pollution but the substance of a true and false Bed of worship Cant. 1.16 In respect of coming out of the false before the entrance
knowne and secret and the faith of the godly party is more able to sanctifie the corrupt and uncleane sort to their Communion then the corruption of the uncleane sort is able to corrupt the Minister and Worship and Church-estate of all To CHAP. XXVIII IN this last Chapter of his though he doe repeate some passages of the close of my Letter yet I doe not discerne how his Answer is fitted at all to those passages Neverthelesse because he is pleased to gather from those passages That I have not duly considered sundry particulars I am willing to take up the consideration of them for a Conclusion The first particular is The necessitie of Separation between the garden of the Church and the wildernesse of the world As the Church of the Jewes under the old Testament was separate from the world so ought the Church of the New Testament to be Reply 1. Of this particular I have considered not in a confused generalitie as he delivereth it but in a distinct apprehension thus The world is taken in Scripture more wayes then one and so is separation The world is taken sometimes for the frame of heaven and earth and all the hosts of them man and beast c. as when God is said to have made the world Act. 17.24 Sometimes for the state of the world as when Christ is said to have redeemed us from this present evill world Gal. 1.4 Sometimes for the Civill Government of this world as when the Apostle exhorteth the Romans not to conforme their Church-bodies according to the platforme of the Romane Monarchy into Oecumenicall Nationall Provinciall Diocesan Bodies Rom. 12.2 Sometime for the wicked of the world as when it is said The world loveth his own Joh. 15.19 And the whole world lyeth in wickednesse 1 Joh. 5.19 Sometimes likewise for the corruption that is in the world 2 Pet. 1.4 The lusts of the world 1 Joh. 2.16 In like manner there be more wayes of Separation then one As first there is a separation in affection Love not the world 1 Joh. 2.16 Jam. 4.4 Secondly there is a separation in habitation which is part of the meaning of Isai 52.11 Revel 18.4 Thirdly there is a separation of Communion 2 Cor. 6.14 to 17th Besides there be diversities likewise of Communion for there is a Civill Communion and there is a religious Communion And of either sort there is a confederate Communion And there is a Communion without confederacy And of confederate Communion there is a confederacy in matters of common civilitie and there is a confederacy in matters of more intimate friendship societie and familiaritie To apply these different considerations of the world and of Separations according to the due and right apprehension thereof in the word of truth First It is lawfull to have civill peace and loving correspondency with neighbours in the world yea even with Idolaters and Infidels so as not onely to trade with them but to feast with them yea and to succour them in their distresses Rom. 12.18 1 Cor. 10.27 Luk. 10.34 Secondly It is lawfull to make leagues of peace with all men in the world even with Idolaters and Infidels to wit for free commerce for trade and inoffensive neighbourhood Gen. 31.44 to 53. Judg. 4.17 Thirdly It is lawfull for the Subjects of the same State to enter into confederacy amongst themselves and with their Princes to submit to the same Civill Government and Lawes and to assist one another in mutuall defence against a common enemy 2 Sam. 5.3 Eccles 8.3 But on the other side this consideration I have had of Separation from the world which the Examiner may consider whether it be due or no. First That from the world as taken for the creatures of the world we are to separate in affection to wit from the inordinate love thereof Jam. 4.4 Secondly From the world as taken for the carnall malignant estate of it we are to separate both in our affection and in our conversation Gal. 1.4 Phil. 3.20 Thirdly From the world as taken for the Civill Government of it we are to separate our Church-bodies and the government thereof in frame and constitution Rom. 12.1 2. Fourthly From the world as taken for the Cities and Countreys thereof which are fit to pollute us with their prevalent pollutions we are to separate in our habitations which is part of the meaning of Isai 52.11 Rev. 18.4 Fiftly From the world as taken for the corruptions and lusts thereof their evill examples corrupt worship Idolatries superstitions vaine fashions and the worldly persons addicted to these things we are to separate both in affection and in Communion whether we speake of religious Communion or of Civill Confederate Communion in matters of intimate friendship society and familiaritie As we may not partake in Idolatrous feasts or worship nor enter into marriage-Covenant with Idolaters 2 Cor. 6.14 to 17. Nor may we confederate with them in leagues of amitie to have friends and enemies in common 1 Kings 20.4 nor to have partnership in trade and commerce 2 Chron. 20.35 36 37. Sixtly There is yet another separation whereby the Church and people of God doe separate from the scandalous offenders of their own body 2 Thes 3.6 1 Cor. 5.11 This though it be in a speciall manner aymed at here by the Examiner yet is it by him most improperly and confusedly called separation from the world The Apostle doth most expresly contradistinguish these the one from the other I wrote unto you saith he in an Epistle not to company with fornicators yet not altogether with the fornicators of this world or with the covetous or extortioners or with Idolaters for then must yee needs goe out of the world But if any man that is called a brother be a fornicator or covetous or an Idolater with such an one no not to eate 1 Cor. 5.9 10 11. As who should say a fornicator or Idolatrous brother of the Church is one thing a fornicator and Idolater of the world is another from a fornicator or Idolatrous brother you are to be separate from a fornicator or Idolater of the world in some kinde you need not to separate In as much therefore as the Churches of England doe not separate sundry notorious scandalous persons from their Church-Communion though it be a leavening corruption yet their sinne is not want of Separation from the world but want of purification of the Church In the meane time they are separated from the world of Pagans and Infidels as the Church of Israel notwithstanding their toleration of all sorts of offenders Idolaters murderers adulterers they were yet separated from Pagans by profession of a different Religion and the ordinances thereof The second particular which the Examiner saith Mr. Cotton hath not duely considered is That all the grounds and principles leading to oppose Bishops Ceremonies Common Prayer prostitution of the Ordinances of brist to the ungodly and the true practise of Christs own Ordinances doe necessarily conclude a