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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A34668	A censure of that reverend and learned man of God, Mr. John Cotton, lately of New-England, upon the way of Mr. Henden of Bennenden in Kent, expressed in some animadversions of his upon a letter of Mr. Henden's sometimes sent to Mr. Elmeston (2) a brief and solid exercitation concerning the coercive power of the magistrate in matters of religion, by a reverend and learned minister, Mr. Geo[r]ge Petter ... (3) Mr. Henden's animadversions on Mr. Elmestons's epistle revised and chastized.	Elmeston, John.; Cotton, John, 1584-1652. Censure ... upon the way of Mr. Henden.; Petter, George. Brief and solid exercitation concerning the coercive power of the magistrate in matters of religion.	1656 (1656)	Wing C6415; ESTC R20949	43,719	60

restrained from evill than that they be permitted willingly to rush into it It is also an Antinomian misconceit to think that nothing is done willingly and out of love to God which is done out of obedience and respect to a commandement enjoyning or prohibiting it 2. Gods people were to be a willing people in his service and to act out of love under the Law also as well as the Gospel For there must be a willing mind● and working out of love before any thing will be accepted And yet Abraham is commended that he would not onely exhort and perswade but out of his authourity command his houshold to feare God and Asa likewise that he commanded Judah to seek the Lord God and to doe the Law c. Which course of theirs had it hindred the willingnesse of those that were commanded in Gods service or their acting out of love it may seem strange that those so godly persons should pract●ce it stranger that it is recorded to the praise of both 3. It is as much required that men should be willing to abstain from foule sins against the second Table and to doe the good duties of it and that herein they should act out of love about which yet you allow the Magistrate to make lawes to r●straine men from Murder Fornication Theft c. and to cause them to be sober honest and just And how then doth this willingnesse and acting out of love hinder Mag●strates from making meet Lawes in matters of Religion Last Nothing can be spoken more punctually than that of the Apostle concerning Servants that what they doe in the Masters service they should doe it heartily and willingly Notwi●hstanding surely you will grant Masters that authority over Servants as to lay their command upon them to doe them just service and to punish the neglect of it Willingnesse to doe good and acting out of love is nothing hindred but may be promoted by the command of Authority It is true that if a thing be done onely out of obedience and respect to mans command it wants its acceptance with God but it is good in it selfe and though an humane command may give some occasion to the doing of it yet a godly person will doe it also yea and more out of the love of God and to shew his ready obedience to him But here we have a Criticisme cast in by the way viz. that the Hebrew Text carries it to signifie voluntaries as well as willing people as if forsooth there were some great and observable difference between these two words when the one is but our common English word the other coyned out of the Latine and are both the same in sense and signification Next we have a silly cavil about the Errors named as coming out of the womb of an univers●ll toleration Nay say you they were long extant before such a toleration was granted and so that could not be a womb to breed and bring them forth Answ. 1. It is more than we know that such a Toleration is yet granted If it be shew us the act for it It is and hath been indeed long pleaded for and practised 2. For those Errours and Heresies I speak not of their first rising which was heretofore in forraigne parts and those perhaps where too much way was given for such a Toleration but of their int●uding spreading and multiplying in ou● Land Concerning which if we look back unto the writings and practises of some later yeares it will appeare that if the one were not extant before the other that yet like two bad weeds they grew up together and that this Toleration did if not give them their first birth yet conferre much to their growth and enlargement What then becomes of that clamour that I have here non-pluss'd all Logicians as denying the cause to precede the effect and am one unworthy to be disputed with is denying the maine principles of Reason Good words I pray you be not so eager but let me in cold blood argue the matter with you If I were palpably mistaken in the rise and beginning of these things which you have not proved but barely ●ffi●med the mistake were onely in my calculating the time of their Nativity not in my denying that Logicall Axiome Causa est prior effectu If this Axiome were alledged to confut● me I should as readily receive the Axiome as you onely the question would be which of these were the cause which the effect and which was before the other whether that Toleration or these Errors and Heresies in nature and time I may here then return you some of your own language that my intellectualls as you jeere were not so much disturbed with any heat of passion against S●ctaries as your braines were taken with the whirligig out of your eager humour to carp and snarle What followes is more serious If Errours arise say you not carnall but spirituall weapons must beat them down Answ. I grant that spirituall weapons as preaching conference Church-censures and prayer are the most proper and effectuall for this work as more directly tending to informe in the Truth convince of Error and perswade mens hearts and minds and such are first and most to be used in this case But by your leave no these onely Spiritual weapons must be used against sinnes against the second Table as preaching admonition Church-censures to convines men thereof to restrain them and bring them to repentance But if these aloue should be used such sins and sinners would not so fully and effectually be repressed as when withall civill Lawes are made against them and such punishments prepared for them So here Spirituall weapons alone may be too weak to beat downe Errors and Heresies and keep them from breaking out and spreading abroad But if with these Spirituall weapons the carnall as you in some scorne call them viz. the prohibition of the Magistrate and some moderate punishment be added they will doe good as otherwise so to make erroneous persons the more seriously to consider of their wayes whether they be right or wrong and the more ready to receive the truth manifested to them which otherwise out of pride and selfe-conceit they will reject It is too well known that most erroneous persons are of the nature of the Servant Solomon speaketh of who will not be corrected with words though he understand well enough his Masters minde yet upon b●re words he will not answer nor be brought unto his duty So is it with these persons for the most let them be never so fully convinced let the truth be never so clearly manifested to them so that they cannot put it off but with grosse shifts yet for all words and spiritual weapons they will not yeild to it but of haughtinesse of spirit persisi in their errors and be oft more pertinatious and turbulent in their way Errors and Offences you say must come according to the Scripture to manifest the approved and to

A CENSURE OF That Reverend and Learned man of God Mr. JOHN COTTON Lately of New-England upon the way of Mr. Henden of Bennenden in Kent expressed in some Animadversions of his upon a Letter of Mr. Henden's sometimes sent to Mr. Elmeston 2. A brief and solid Exercitation concerning the Coercive power of the Magistrate in matters of Religion by a reverend and learned Minister Mr. Geoge Petter lately of Bread in SUSSEX 3. Mr. Henden's Animadversions on Mr. Elmestons's Epistle Revised and Chastized LONDON Printed by J. G. for JOHN STAFFORD at the signe of the George neer Fleet Bridge 1656. Mr. Hendons ANIMADVERSIONS On Mr. Elmestons EPISTLE Revised and Chastised I Will say little to your Preface but leave it to the discreet judicious and godly Reader to examine and censure as he findes cause Onely I desir● that the Reader may know that it is but your vain Surmise that my other Answer to your Letter as you intimate in the beginning of your Preface and hint elsewhere in your Book was the joynt-labour of sund●y Neighbor-Ministers concurring with me Touching which I can truly say that not any of them no not the neer●st to me knew much of it I am sure saw not a line of it untill I had sent a Copy of it to your selfe So farre were they from contributing their Midwifry to the Birth of it There was but unum ad unum according to the * Proverb But this is the over-weening confidence that you have of your selfe that l●k●Miles gloriosus the braggadosia Souldier in Plautus you think me too weak a man to grapple with you and indeed I boast not of my abilities What I am I am by the grace of God alone whom also I thank for that small mite of Learning humane or divine that I have But as St. Augustine saith so say I Ego parvas vires habeo sed Dei verbum magnas habet I have but small strength but the Word of God and the Truth have great power And as the learned Doctor Reynolds Bonam causam vel infans sustineat mala vix Cicero patronus sufficiat A very Babe may uphold a good cause but Cicero himselfe is fearce a sufficient Patron for a bad It savours of the like arrogant spirit that you would have my Answer to you come forth in the name and with the united forces of all our Ministers What is this but some spice of Goliah's termagant spirit who did defie the whole Host of Israel and more than an Herculean courage of whom the Proverb is Nè Hercules quidem contra duos Hercules himselfe would not take on him to deal● with two Methinks I heare from you the brags of that flattering Parasit● to his Braggadosi● Master that he Hostium legiones difflavit spiritu quasi ventus folia that he had blown away legions of enemies with a blast as the wind doth leaves It may be for all this your boasting you may have your hands full of one ere we have done as the Braggadosia Dares in the Poet had of aged Eutellus who upon encounter with that aged Worthy notwithstanding his insolent boast and challenge was faine to yeild him up the Bucklers upon Aeneas timely advice who saw it like else to go ill with him saying Nonne alias vires conversaque numina sentis Cede Deo Do'st thou not feale a strength above thine own And God against thee Vnto God sit down But leaving further to meddle with your Preface I passe to your Animadversions where you tell me that my Epistle comes galloping in c. Whereto I say That I was never noted among my neigbours for a Galloper but one that usually rode a sober pace The more unlikely is it that I should turne Galloper in my age or that my Epistle should come galloping in and that upon a wooden Horse who could not sure be very free of motion but as he was drawne by others strength But howsoever thus you j●●re at this not wooden story as you scoff but a pleasant Poeticall fiction yet the application of it to your opinion and practise about an Universall toleration in Religion doth so fully meet with you therein that it makes you kick and lash like a Jade nettled in the breech It is a vile and lewd perverting of my words meaning to say as you doe that liberty granted to tender consciences in Religion is by me compared to this Trojan Horse For I speak plainly of an Universall toleration of all wayes and consciences in Religion and that not as established and owned by the State as some did calumniate me For I knew and know that there was an Act made against Ranterisme that they had declared themselves against Arrians in condemning Mr. Fry his book and against Socinians in ordering the Cracovian Catechisme to be burnt for which their zeal for Christ and his Truth I blesse the Lord and wish that from all Gods people they may have their deserved honour but I mentioned it onely as a thing pleaded for taken up by the head-strong practise of too many which is sadly evident to the World And is there no difference between such a vast toleration and a just liberty granted unto tender consciences If men will be blasphemou●Mahumetans execrable Arrians and Socinians idolatrous Papists grosse Arminians wretched Soule-Mortalists fantastick Seekers c. Are these to be tolerated as men of tender consciences in Religion Such onely have been counted men of tender consciences in Religion whose mistakes have been in matters indifferent or at least in points not fundamentall of an inferiour allay carrying themselves in an humble and peaceable way and not strugling to make parties and rents in the Church with whom much patience is to had and to whom due liberty is to be granted But surely such as erre in matters fundamentall or next to the foundation and pertinaciously persist therein after due paines taken with them to informe them in the truth and convince them of their errour yea and also openly professe and spread them abroad to seduce others are far from men of tender consciences unlesse Drunkards Adulterers Railers c. be so also with whom Hereticks are coupled Gal. 5. 20. Tender Consciences and true Grace may meet in one subject and none indeed are truly of tender Conscience but such as are truly Gracious But what spark of saving Grace can be in such whose mindes and consciences are possessed and corrupted with damnable errors and heresies as Peter calls them It is but censorious ignorance which you manifest in taxing me for the use of this Poeticall fiction of the Trojan Horse nor is it utterly unsuitable to the majesty of Divinity though in this my Epistle I treat of no speciall point of Divinity especial●y in controversall writings to make use of Poeticall fictions or Poetry when as the Apostle in his preaching and writing did think the speeches of Heathen Poets suitable enough to his most serious D●vinity as

down their Idolatry and bring them to Gods worship But this is to be taken in by the way That meer force is not to be used but instruction and teaching to informe in the truth and to perswade the will ought to go along with power that they be not driven as Beasts but led fairly along as men of reason and understanding 3. For such Subjects as have been baptized into the faith of Christ and so have given themselves to the profession of it the Magistrate may and ought to provide against their renouncing of the Faith and falling to Heresie and Idolatry and for their submitting to meanes of being further taught and built up in it and holding forth the profession of it as otherwise so especially in frequenting the worsh●p of God Last The Magistrate may and ought by his Authority not onely give way to the profession of the true Religion and some way to countenance it but is bound to provide that Gods Word be preached by faithfull and able Ministers that they be encouraged and well maintained and to command the practice of Gods worship in all points by Gods people Now your Scriptures make not against this Assertion thus explained For they chiefly intend the inward conversion and work of Grace in the heart which is onely the work of the Spirit and to which the civil power cannot reach nor doe we allow him to meddle with it as if by his Lawes he could work it They concern not these outward actions mentioned which may be reached and regulated by the civill Power And though inward Conversion be the sole work of the Spirit yet doth it not exclude the use of outward meanes which do either more directly conduce or occasionally make some way for that work 1. It doth not exclude the preaching hearing or other use of Gods Word by which the Spirit worketh Faith and other saving Graces in men Nor 2. Doth it exclude the exercise of Church-censures which availe to keep men in the Faith and an holy Conversation Nor 3. The command of the M●gistrate so far as hath been said to restraine men from Idolatry and Heresie which cannot but hinder the work of true Conversion and to command the attendance on the Word preached and other meanes of instruction whereby men may be brought under the shadow of the holy Ghost that he may work on them But to touch upon your Scriptures more particularly for that of Zeeharie I shall desire the Reader to wait for the clearing of it untill I come to a passage in your Book following where it is againe alledged and will be more fitly examined To that of Rev. 6. 2. it is but your single conceit as you affect to be an odde man by your selfe that by the white Horse whereon Christ is said there to ride forth conquering or the Bow in his hand is meant of the Spirit It is an expression not to be parallel'd and sense not well sounding to say That Christ doth ride on the Spirit or carry the Spirit in his hand It is the more generall and genuine sense to understand it of the preaching of the Gospel according to that of Psal 45. where Christ it bid to ride forth verse 4. as on an horse which is there expounded his truth and furnished with sharp arrows verse 5. to pierce the heart of his enemies Now the preaching of the Word doth carry forth Christ as it were on Horseback in the view of men and out of it as a Bow in his hand doth he shoot his divine Doctrine Promises and Threats which pierce to the heart of men and by it he did and doth conquer the world The preaching of the Gospel hath its ●fficacy indeed from the Spirit going forth with it which conquering power of the preaching of the Gospel and of the Spirit the command of the Magistrate as above declared doth no way hinder but promote rather as tending to bring men within the rode of that white Horse that they may be conquered by his Rider and brought to his Obedience and within the reach of his Bow that his Arrowes may pierch their hearts with godly sorrow for sin and make them fall downe unto Christ Subordinata non pugnant saith the Logician Things subordinate fight not one with another but are subservient one to the other For the Stone cut out of the Mountain without hands Dan. 2. 34. it doth indeed typifie Christ and the Church his Kingdome And as he concerning his humane nature was framed in the Womb of the Virgin Mary without any procreation from man and set up as King of the Church by God alone without mans concurrence so his Church and Kingdome was first set up by Gods onely power and authority and not by that of Man but so that outward means were and are a●so used by him and all is not done by the immediate power of God without any use of meanes as at first the world was created by him For there are Ministers employed to preach the Gospell Magistrates set on work to countenance and defend it and by their authority to set it up in their Countreys Professours raised up to hold it forth in their lives to suffer for it bu● these means are so used by the Lord that the whole work and successe of it appears to be from Gods power and blessing alone not at all from man as hereafter I shall more largely shew and so is cut out as it were without hands It is manifest that in the overthrow of those mighty Monarchies figured and set out Dan. 2. the Lord did use the power of the Sword and Armies and I believe that you think that Christ this Stone doth so now and will doe the like in dashing to pieces all the mighty Opposers of his Kingdome And therefore all things that are done toward the advancement of this Kingdome are not wholly done without hands or externall meanes And why then may not Christ also use some hands or externall meanes in some things that more directly tend to the setting up and maintaining his Church and Kingdom whose successe and efficacy yet is not from themselves but wholly from Christs power and spirit and so effected as it were without hands For Psal. 110. 3. and 47. 9. which say That Gods people must be a willing people and 2 Cor. 5. 14. That they act not nobly unlesse out of love How doth the command of the Magistrate as it is above laid downe hinder them in Gods service to be a willing people or to act out of love For if they command good and lawfull things the command doth not hinder their willingnesse in the doing of them but encourage them in it as knowing that they shall do them with praise and approbation If they restraine them by their command from evill things men ought not at any time to be willing to doe evill but rather should willingly be restrained from it And it is better that against their will they be

the Mag●strate is by you wittingly dissembled and concealed to make their doctrine the more harsh and to set the fairer glosse upon your large discourse concerning the order of the Gospels working therefore to deale fairly you should have let them know that we doe not say that the Magistrate's command should goe out alone to force subjection to it but that there should goe with it all along the preaching of the Word and all good meanes of instruction to reclaime from ●●rour and instruct in the truth and perswade to the obedience of it It is their minde that men should be dealt with as reasonable creatures and led by reason and perswasion and not as bruit creatures onely forced with goads and whips 2. This course is far from opposing the Gospel's way as that it directly tends to further the working of it that the Lord thereby according to his Covenant may write his lawes in his peoples hearts The end of it as was said above is to bring men to the hearing of the Gospel and attend upon it without which it can never work either to the illightening of their understanding or the perswading of their wills Moreover for the Covenant which is That God will write his lawes in the heart this writing no doubt is meant of the whole Law that of the second table as well as that of the first What then may not Magistrates make Lawes to regulate mens actions in duties of the second Table as against the foule sins against it because Gods Covenant is to write these in the hearts of his people And if this writing such lawes in mens hearts evacuate not the Magistrates legislative power about such duties why should it take away the Magistrates power to make lawes about Religion and the duties thereof The like may be said concerning the Gospels illightening the minde and perswading the will which concernes not onely the mysteries of the Gospel and matters of Religion but the works and duties of the second Table to the right peformance whereof there is need of the illightening of the minde and perswading of the will about ordering which yet power is granted to the Magistrate Farther Why goe you not on to urge this farther with Familists and Seekers and the like against preaching the Word and such other meanes of edification as vaine and uselesse since God doth promise to write his lawes in his chosens hearts and mindes without mentioning any such external helps yea addeth that they shall no more teach one another saying Know the Lord for they shall know every one the Lord from the greatest unto the least of them Jer. 31. 33. 34. Obj. This was the method he Apostle followed 2 Corinth 3. 22. Answ. Here is a plaine change of the Question For the question is not what method the Apostles and Ministers may and ought to use for inward conversion but what course Magistrates may follow in outward matters of Religion Aliud est sceptrum as he said aliud est plectrum It is one thing to sway a Scepter and to carry the temporal Sword which cutteth the fl●sh and another thing to manage onely the sword of the Spirit viz. the Word and Church-discipline which onely medleth with mens spirits Another manner of power for making Lawes and assigning Punishments i● annexed to the temporall sword than to t●e spirituall 2. What answer hath been given to the former Arguments may serve here namely that this course doth not thwart the Apostles method but doth promote it 3. That that writing mentioned by the Apostle which was by the Spirit and in the fl●shly tables of the heart doth concern the duties of the second table about which the Apostle makes many exhortations in this and his other Ep●stles as well as dutyes in Religion wherefore the Apostles method excludeth the Magistrates power no more from medling with matters of the first Table than of the second and permitteth him equall power in them both Obj. You endeavour by a contrary course to constraine the body to what the heart opposeth And then if whatsoever be not of Faith is Sin your course is contrary to the Gospel-order and destructive to mens soules Answ. This Argument seemes not to be your Helena as you call an Argument of mine but your Achilles as a strong Argument is sometimes called Achilleum argumentum as which in this Question seemeth to be of the most force and strength But I answer that it is not contrary to the order of the Gospel nor destructive to mens soules by civil lawes instruction going along and being also used to restraine men from Idolatry and publishing Heresies or to command them to the necessary and naturall duties of Gods worship though it be against their minde and perswasions For first The Gospel doth not allow that mens erroneous consciences and perswasions should be their rule or guide in Religion or any other way but onely the Word of God 2. The Gospel doth no where allow unto men the practise of Idolatry or the open profession of Errors and Heresies 3. As Christ hath appointed that his Gospel should be preached to every creature so all men are bound when and where it is preached to be ready to heare it It is therefore more contrary to the Gospel and more destructive to mens Sou'es to suffer them without restraint to continue in Idolatrous worship and Hereticall wayes than to restrain and compell them according to the abovesaid order Obj. But whatsoever is not of Faith is Sin and men may not be compelled to sin Answ. It is true that whatsoever is not done with a due perswasion that it is right and lawfull but against such a perswasion and with a doub●ing conscience is sin to him that shall so doe it but is not alway so in it selfe nor to him that shall command the doing of it but may be a most just and necessary duty and very justly commanded to be done 1. There are things meerly indifferent in which to enforce men to practise against their consciences is against Charity is a breach of Christian liberty and an abuse of Magistracy For there is no breach of any command of God in doing or not doing such things and God may be honoured and acknowledged both in his doing or not doing thereof Rom. 146. 2. There be matters of lesse moment in Religion and circumstantiall points of Discipline or so in which who so dissent and carry their dissent in a peaceable and humble way are much to be born with and no hard measure is to be put upon them 3. There are maine and necessary but externall duties of Religion negative and affi●mative and some such as oblige all men even by the law of Nature which to command men to observe and restraine from the contrary evils though it go against their mindes is no sin in the Magistrate For first The doing of the one and the neglect of the other are manifest and palpable sins are sins per se and

as much as may be according to the Word of God 2. As if we did take authority to adjudge all beside our selves to be Hereticks Schismaticks c. and did seek by humane force to captivate others to our wills and canons and were beneath a legall Spirit in dealing worse with others than we would be deale withall All which are but the lashings of a netled Jade that kicks and ●●ings his heeles at randome at those that are about him For first Who is there of those that I name expr●sly that you will have the face to excuse from the blame of an eroneous Sect Which are Arminians Antinomians Soule-mortalists Antisabbatarians Seekers and Anabaptists with rigid irreconcileable Seperatists Or where doe I speak of captivating all others to our wills Our Independent Bretheren here you gloze withall and stroke them for which yet they have little cause to con you any thank For in your book you soundly box them N●xt followes a blazing of the conscientious Piety and State-Fidelity of your party and some others with a plen for an Universal Liberty To which this is all that I will say that where those things are found of which you boast for your selves and others which is no great modesty as they deserve their due respect and encouragement so they may not nor can serve for a just plea to countenance any errour or erroneous course nor can challenge any other liberty than will stand with the leave of Gods Word for the Magistrate to grant And if any laid out their dear lives to purchase this vast Universall Liberty for themselves and others they spent their lives to no good purpose and with small comfort to themselves When we and many other peaceable Christians were under the Prelaticall yoak what Liberty would have been gratefull to us appeared by the writings and Petitions of Non-conformists in those dayes which was an ease from the burden of Subscription and sundry Ceremonies superstitious and plainly superflaous without any endeavour to break off communion in the publique worship of Prayer Hearing and Sacraments wherein they were willing to joyne much more without pleading for a Toleration for all wayes in Religion an abomination by them abhorred or derogating from the Magistrates power to command in matters of Religion which they did then as now unanimously maintain and your Sect did eagerly oppose When we are guilty of that calumny which you falsely charge on us we shall neede your jeering advice But in the meane while I say with the Poet Loripedem rectus derideat Ethiopem albus Let the straight foot jeere the polt-footed man And the faire face the Ethiopian To go along with you after you have smeared your paper with some foule over flowings of your gaule in charging upon me Fopperies opprobrious dealings c. without instancing any particulars which is but deceitfull dealing you schoole me for taxing your way for a Sect and Sch●sme and assay to informe me better in the nature of these A Sect say you is a Rent a Schisme is a cutting off or dividing from the truth Answ. It is not worth the labour to make much adoe about words but it will not be amisse to let men see your ignorance in some things wherein you would seem to be acute A Sect therefore cannot rightly be Englished a Renting It comes not from any word that signifies to rent but is derived as some either à secando which is to cut whence is sectum secta and so sectu is as it were a part cut off from others or from the truth to which they should stick and adhere by which course there is a dividing into sundry sides according to that of the Poet Soinditur incertum studia in contraria vulgus The inconstant people doe themselves divide Into contrary parts from side to side Or as others à sectando which signifies earnestly to follow noting a company which doth stiffly follow some opinion or party with a resolution to cleave thereto A Schisme is a Greek word orginally and comes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which signifies to cut or cleave in two and as it were divide one from another and is translated Mat 9. 16. Mark 2. 21. Luke 5. 36. rather a rent than a cutting off because in an old cloath patched up with a new piece it is not meant that thereby one piece is cut off from another but that therein when it is worne out the breach is made the wider 2. Not is it rightly said that a Schisme is a cutting off or dividing from the truth but rather a dividing of mindes and affections between men and a breaking off from Church communion between those that agree in the truth of the Gospel This by Divines is usually laid downe to be the difference between Heresie and Schisme Heresie stands in the intertaining and stiffe maintaining false and perverse Doctrine Schisme is the practise of an unlawfull and undue separation from a true Church One may be an Heretick and not a Schismatick as if a man denying some prime Article of Faith doe yet adhere to a Church confessing the true Faith And one may be a Schismatick which it not an Heretick as if a man soundly holding all the articles of the Faith will not yet communicate with a true Church is Gods publique worship Schismaticum facit saith another communion●● dir upta societas The breaking off from Church-society and communion doth make one a Schismatick Of which who is more guilty you in your way or we can be no question when as you display this course of Separation as the chief banner of your company in defiance of all Church-society It is true as you say that truth newly springing is often branded with the black cole of a Sect and Heresie And it is also as true that Error when it cometh abroad is wont to disguise it self under a counterfeit habit of Truth the better to in grati●te her selfe with unwary persons And from whomsoever you should heare such language touching your way that it is a Sect or Schisme it may be playne but no soul language to call a Fig a Fig or a Spade a Spade Next for some touches given your company you are shrewdly passionate and kick and lash very wildly In Ovids Verses taken up by me onely in way of allusion there is nothing can be found by you but scurrility ribaldry and the language of Hell Alack good man that a verse or two of witty Poetry should be taken in so ill part by you But this is nothing but the cynicall arrogance and churlishnesse of your spirit The truth is it was such a pretty picture of your gadding and r●mbling company that you could not see it so lively set forth with patience And if a verse or two out of Ovid be the language of H●ll what language use you who alledge a verse of his but I wo● to little purpose in the margent of your Book pag. 78. Morte