MR. COTTON’S LETTER EXAMINED AND ANSWERED. (continued 2)

Mr. Cotton’s own confessions are sufficient answers to himself.

I grant with him the failings of churches are not forthwith to be healed by separation; yet himself, within a few lines, confesseth there is a lawful separation from churches that do but tolerate their members in causeless reproaches.

Not for a sore of infirmity, but a leprosy or gangrene of obstinacy, ought a person to be cut off. Mr. Cotton deeply guilty of cruelty both against consciences and bodies in persecuting of them, yet cries out against the appearance of due severity in the church of Christ.

I confess also that it is not chirurgery but butchery, to heal every sore with no other medicine but with abscission from the body: yet himself confesseth before, that even churches of godly persons must be separated from, for immoderate worldliness: and again here he confesseth they may be separated from, when they tolerate their members in such their causeless reproachings. Beside, it is not every sore of infirmity or ignorance, but an ulcer or gangrene of obstinacy, for which I maintained that a person ought to be cut off, or a church separated from. But if he call that butchery, conscientiously and peaceably to separate from a spiritual communion of a church or society, what shall it be called by the second Adam, the Lord Jesus, who gives names to all creatures and all actions, to cut off persons, them and theirs, branch and root, from any civil being in their territories; and consequently from the whole world, were their territories so large, because their consciences dare not bow down to any worship but what they believe the Lord Jesus appointed, and being also otherwise subject to the civil state and laws thereof.[262]

CHAP. XXIII.

Thirdly, whereas I urged a speech of his own, viz. that God had not prospered the way of separation, and conceives that I understood him of outward prosperity: he affirms the puritans to have been worse used in England than the separatist, and thus writes: “The meeting of the separatists may be known to the officers in court and winked at, when the conventicles of the puritans, as they call them, shall be hunted out with all diligence, and pursued with more violence than any law can justify.”

God’s controversy for persecution.

Answer. Doubtless the controversy of God hath been great with this land, that either of both have been so violently pursued and persecuted. I believe they are both the witnesses of several truths of Jesus Christ, against an impenitent and unchristian profession of the name of the Lord Jesus.

The sufferings of the separatists and puritans in England compared. Mr. Udall, Mr. Penry, Mr. Barrow, Mr. Greenwood.

Now for their sufferings: as the puritans have not comparably suffered, as but seldom congregating in separate assemblies from the common,[263] so have not any of them suffered unto death for the way of nonconformity to ceremonies, &c. Indeed the worthy witness Mr. Udall,[264] was near unto death for his witness against bishops and ceremonies;[265] but Mr. Penry,[266] Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their gibbets on their shoulders, and were hanged with him and for him, in the way of separation:[267] many more have been condemned to die, banished and choaked in prisons, I could produce upon occasion.

Few conscientious separatists, but first were puritans. The nonconformist’s grounds enforce separation.

Again, I believe that there hardly hath ever been a conscientious separatist, who was not first a puritan: for, as Mr. Canne hath unanswerably proved,[268] the grounds and principles of the puritans against bishops and ceremonies, and profaneness of people professing Christ, and the necessity of Christ’s flock and discipline, must necessarily, if truly followed, lead on to and enforce a separation from such ways, worships, and worshippers, to seek out the true way of God’s worship according to Christ Jesus.

But what should be the reason, since the separatist witnesseth against the root of the church constitution itself, that yet he should find, as Mr. Cotton saith, more favour than the puritan or nonconformist?

Most of the separation of the lower sort of people.

Doubtless the reasons are evident: first, most of God’s servants who, out of sight of the ignorance, unbelief, and profaneness of the body of the national church, have separated and durst not have longer fellowship with it:—I say, most of them have been poor and low, and not such gainful customers to the bishops, their courts and officers.

The poverty of Mr. Ainsworth. The nonconformists have been a fair booty for bishops.

That worthy instrument of Christ’s praise, Mr. Ainsworth, during some time, and some time of his great labours in Holland, lived upon ninepence per week, with roots boiled, &c.[269] Whereas on the other side, such of God’s servants as have been nonconformists have had fair estates, been great persons, have had rich livings and benefices, of which the bishops and theirs, like greedy wolves, have made the more desirable prey.

The separatists have been professed enemies; but the puritans in many things professed friends and subjects to the bishops.

Secondly, it is a principle in nature to prefer a professed enemy, before a pretended friend. Such as have separated have been looked at by the bishops and theirs, as known and professed enemies: whereas the puritans professed subjection, and have submitted to the bishops, their courts, their officers, their common prayer and worships: and yet, as the bishops have well known, with no greater affection than the Israelites bore their Egyptian cruel taskmasters.

Mr. Cotton.

He saith, “God hath not prospered the way of separation with peace amongst themselves, and growth of grace.”

A false church may enforce a present peace greater (though false) grace than the true spouse of Christ Jesus. God’s people have found infinite sweetness and peace in some times of their holy communion. Breaches have been and must be among all God’s people, to make them celebrate the Lord’s holy ordinances according to due order.

Answer. The want of peace may befal the truest churches of the Lord Jesus [as] at Antioch, Corinth, Galatia, who were exercised with great distractions. Secondly, it is a common character of a false church, maintained by the smith’s and cutler’s shop, to enjoy a quiet calm and peaceable tranquillity, none daring, for fear of civil punishment, to question, object, or differ from the common road and custom. Thus sings that great whore, the anti-christian church, Rev. xviii. [7,] I sit as a queen, am no widow, see no sorrow: while Christ’s dearest complains she is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God’s people in that way, have sometimes long enjoyed sweet peace and soul contentment in England, Holland, New England, and other places, and would not have exchanged a day of such an holy and peaceable harmony for thousands in the courts of princes, seeing no other, and in sincerity seeking after the Lord Jesus. And yet, I humbly conceive, that as David with the princes, and thirty thousand Israelites, carrying the ark on the shoulders of the oxen, leaped and danced with great rejoicing, until God smote Uzzah for his error and disorder, and made a breach, and a teaching monument of Perez Uzzah, the breach of Uzzah: so in like manner all those celebrations of the spiritual ark or ordinances, which yet I have known, although for the present accompanied with great rejoicing and triumphing, yet as they have not been after the due order, so have they all met with, and still must, a Perez Uzzah, breaches and divisions, until the Lord Jesus discover, direct, and encourage his servants in his own due holy order and appointment.

Many graceless Judases amongst God’s people. Multitudes of gracious and holy persons that have professed separation.

And for growth in grace, notwithstanding that amongst all sorts of God’s witnesses some false brethren creep in as cheaters, and spies, and Judases, dishonouring the name of Christ Jesus, and betraying his witnesses: yet Satan himself, the accuser of the saints, cannot but confess that multitudes of God’s witnesses, reproached with the names of Brownists, and anabaptists, have kept themselves from the error of the wicked, and grow in grace and knowledge of the Lord Jesus, endeavouring to cleanse themselves from all filthiness both of flesh and spirit, and to finish holiness in the fear of God. I will not make odious and envious comparisons, but desire that all that name the name of the Lord Jesus may depart wholly and for ever from iniquity.

CHAP. XXIV.

Mr. Cotton.

Lastly he addeth, “That such as erring through simplicity and tenderness, have grown in grace, have grown also to discern their lawful liberty in the hearing of the word from English preachers.”[270]

Four sorts of backsliders from separation far from growth in grace.

Answer. I will not question the uprightness of some who have gone back from many truths of God which they have professed: yet mine own experience of four sorts who have backslidden I shall report, for a warning to all into whose hands these may come, to be like Antipas, Rev. ii. [13,] a faithful witness to the death, to any of the truths of the Lord Jesus, which he shall please to betrust them with:

Some backsliding turn to familism.

First, I have known no small number of such turn to absolute Familism, and under their pretences of great raptures of love deny all obedience to, or seeking after the pure ordinances and appointments of the Lord Jesus.

Some to profaneness.

Secondly, others have laid the reins upon the necks of their consciences, and like the dog licked up their vomit of former looseness and profaneness of lip and life; and have been so far from growing in grace, that they have turned the grace of God into wantonness.

Some to persecuting of others.

Thirdly, others backsliding have lost the beauty and shining of a tender conscience toward God, and of a merciful compassion toward men, becoming most fierce persecutors of their own formerly fellow-witnesses, and of any other who have differed in conscience from them.

Some to languishing in sorrow and sadness, &c.

Lastly, others although preserved from familism, profaneness, and persecuting of others, yet the leaf of their Christian course hath withered, the latter beauty and savour of their holiness hath not been like their former; and they have confessed and do, their sin, their weakness, their bondage, and wish they were at liberty in their former freedom; and some have gone with little peace, but sorrow to their graves, confessing to myself and others, that God never prospered them, in soul or body, since they sold away his truth, which once they had bought and made profession of it never to sell it.

CHAP. XXV.

Mr. Cotton.

Yea; but, saith he, “they have grown to discern their lawful liberty, to return to the hearing of the word from English preachers.”

Mr. Canne’s answer to Mr. Robinson’s liberty of hearing.

Answer. Here I might engage myself in a controversy, which neither this treatise will permit, nor is there need, since it hath pleased the Father of lights to stir up the spirit of a faithful witness of his truth in this particular, Mr. Canne, to make a large and faithful reply to a book, printed in Mr. Robinson’s name, tending to prove such a lawful liberty.[271]

Mr. Cotton’s confession concerning the ministry.

For such excellent and worthy persons whom Mr. Cotton here intends by the name of English preachers, I acknowledge myself unworthy to hold the candle to them: yet I shall humbly present what Mr. Cotton himself professeth in three particulars:

First, concerning this title, English preachers.

Secondly, hearing the word from such English preachers.

Thirdly, the lawful calling of such to the ministry or service, according to Christ Jesus.

ποίμενες διδασκαλοὶ ἐπισκοποὶ πρεσβυτεροὶ Matt. xxviii. μαθητέυειν. Preachers and pastors far different.

For the first, he acknowledgeth, that the ordinary ministers of the gospel are pastors, teachers, bishops, overseers, elders, and that their proper work is to feed and govern a truly converted, holy, and godly people, gathered into a flock or church estate; and not properly preachers to convert, beget, make disciples, which the apostles and evangelists professedly were. Now then, that man that professeth himself a minister, and professeth to feed a flock or church with the ordinances of word and prayer, he must needs acknowledge that his proper work is not to preach for conversion, which is most preposterous amongst a converted Christian people, fed up with ordinances in church estate. So that, according to Mr. Cotton’s confession, English preachers are not pastors, teachers, bishops, elders, but preachers of glad news, evangelists, men sent to convert, and gather churches, apostles, ambassadors, trumpeters, with proclamation from the King of kings, to convert, subdue, bring in rebellious, unconverted, unbelieving, unchristian souls to the obedience and subjection of the Lord Jesus.

Conversion in a church accidental.

I readily confess that at the pastor’s, or shepherd’s feeding of his flock, and the prophet’s prophecying in the church, an unbeliever coming in is convinced, falls on his face and acknowledgeth God to be there: yet this is accidental that any unbeliever should come in; and the pastor’s work is to feed his flock, Acts xx. [28,] and prophecy is not for unbelievers, but for them that believe, to edify, exhort, and comfort the church, 1 Cor. xiv. 3, 22.

Personal repentance wrought in thousands by godly persons in popish ministries.

I also readily acknowledge, that it hath pleased God to work a personal repentance in the hearts of thousands in Germany, England, Low Countries, France, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain, Rome, not only by such men who decline the name of bishops, priests, deacons, the constituted ministry of England hitherto; but also by such as have owned them, as Luther remaining a monk, and famous holy men remaining and burning Lord Bishops. For all this hath been under the notion of ministers feeding their flocks, not of preachers sent to convert the unconverted and unbelieving.

To preach mainly for conversion of that people to whom a man stands shepherd, as to a converted people and flock of Christ, a dangerous disorder. God’s people must seek after a ministry sent by Christ to convert.

This passage I present for two reasons; First because so many excellent and worthy persons mainly preach for conversion, as conceiving, and that truly, the body of the people of England to be in a natural and unregenerate estate; and yet account they themselves fixed and constant officers and ministers to particular parishes or congregations, unto whom they also administer the holy things of God, though sometimes few, and sometimes none regenerate or new born have been found amongst them; which is a matter of high concernment touching the name of the Lord Jesus Christ, and the souls of men. Secondly, that in these great earthquakes, wherein it pleaseth God to shake foundations civil and spiritual, such a ministry of Christ Jesus may be sought after whose proper work is preaching, for converting and gathering of true penitents to the fellowship of the Son of God.

CHAP. XXVI.

Mr. Cotton.

The second thing which Mr. Cotton himself hath professed concerning English preachers is, that “although the word, yet not the seals may be received from them: because,” saith he, “there is no communion in hearing, and the word is to be preached to all, but the seals,” he conceives, and that rightly, “are profaned in being dispensed to the ungodly, &c.”

The communion or fellowship of the word taught in a church estate.

Answer. Mr. Cotton himself maintaineth, that “the dispensing of the word in a church estate, is Christ’s feeding of his flock, Cant. i. 8: Christ’s kissing of his spouse, or wife, Cant. i. 2: Christ’s embracing of his spouse in the marriage bed, Cant. i. 16: Christ’s nursing of his children at his wife’s breast, Cant. iv.:” and is there no communion between the shepherd and his sheep? the husband and his wife in chaste kisses and embraces? and the mother and her child at the breast?

Besides, he confesseth, that that fellowship in the gospel, Phil. i. 5, is a fellowship or communion in the apostles’ doctrine, community, breaking of bread, and prayer, in which the first church continued, Acts ii. 46. All which overthrows that doctrine of a lawful participation of the word and prayer in a church estate, where it is not lawful to communicate in the breaking of bread or seals.[272]

CHAP. XXVII.

Eminent ministers, so accounted in Old England, profess themselves private Christians in New England.

Thirdly, concerning the lawful commission or calling of English preachers. Mr. Cotton himself, and others most eminent in New England, have freely confest, that notwithstanding their former profession of ministry in Old England, yea, in New England, until they received a calling from a particular church, that they were but private Christians.[273]

Secondly, that Christ Jesus hath appointed no other calling to the ministry, but such as they practise in New England; and therefore consequently, that all other which is not from a particular congregation of godly persons, is none of Christ’s.[274]

False callings or commissions for the ministry.

As first, a calling or commission received from the bishops.

Secondly, from a parish of natural and unregenerate persons.

Thirdly, from some few godly persons, yet remaining in church fellowship after the parish way.

Lastly, that eminent gifts and abilities are but qualifications fitting and preparing for a call or office, according to 1 Tim. iii. Tit. i. All which premises duly considered, I humbly desire of the Father of lights, that Mr. Cotton, and all that fear God, may try what will abide the fiery trial in this particular, when the Lord Jesus shall be revealed in flaming fire, &c.

CHAP. XXVIII.

Mr. Cotton.

The close of his letter is an answer to a passage of mine, which he repeateth in an objection thus: “But this you fear is to condemn the witnesses of Jesus, the separate churches in London and elsewhere, and our jealous God will visit us for such arrearages: yea, the curse of the angel to Meroz will fall upon us, because we come not forth to help Jehovah against the mighty: we pray not for them, we come not at them, (but at parishes frequently); yea, we reproach and censure them.”

To which he answereth, “that neither Christ nor his apostles after him, nor prophets before him, ever delivered that way. That they fear not the angel’s curse, because it is not to help Jehovah but Satan, to withdraw people from the parishes where they have found more presence of Christ, and evidence of his Spirit, than in separated churches: that they pray not for them, because they cannot pray in faith for a blessing upon their separation: and that it is little comfort to hear of separated churches, as being the inventions of men; and blames them, that being desirous of reformation, they stumble not only at the inventions of men, but for their sakes at the ordinances of the Lord: because they separate not only from the parishes, but from the church at Plymouth, and of that whereof Mr. Lathrop was pastor,[275] who, as he saith, not only refuse all the inventions of men, but choose to serve the Lord in his own ordinances. Only, lastly, he professeth his inward sorrow that myself help erring, though zealous souls, against the mighty ordinances of the Lord, which whosoever stumble at shall be broken, because whosoever will not kiss the Son, that is, will not hear and embrace the words of his mouth, shall perish in their way.”

Answer. However Mr. Cotton believes and writes of this point, yet hath he not duly considered these following particulars.

The garden of the churches of both Old and New Testament, planted with an hedge or wall of separation from the world. When God’s people neglect to maintain that hedge or wall, God hath turned his garden into a wilderness.

First, the faithful labours of many witnesses of Jesus Christ, extant to the world, abundantly proving, that the church of the Jews under the Old Testament in the type, and the church of the Christians under the New Testament in the antitype, were both separate from the world; and that when they have opened a gap in the hedge, or wall of separation, between the garden of the church and the wilderness of the world, God hath ever broke down the wall itself, removed the candlestick, &c. and made his garden a wilderness, as at this day. And that therefore if he will ever please to restore his garden and paradise again, it must of necessity be walled in peculiarly unto himself from the world, and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.[276]

The nonconformist’s grounds necessarily enforce a separation of the church from the unclean, in clean and holy things.

Secondly, that all the grounds and principles leading to oppose bishops, ceremonies, common prayer, prostitution of the ordinances of Christ to the ungodly, and to the true practice of Christ’s own ordinances, do necessarily, as before I intimated, and Mr. Canne hath fully proved, conclude a separation of holy from unholy, penitent from impenitent, godly from ungodly, &c; and that to frame any other building upon such grounds and foundations, is no other than to raise the form of a square house upon the keel of a ship, which will never prove a soul saving true ark or church of Jesus Christ, according to the pattern.

The great suffering for this cause.

Thirdly, the multitudes of holy and faithful men and women, who since Queen Mary’s days have witnessed this truth by writing, disputing, and in suffering loss of goods and friends, in imprisonments, banishments, death, &c.—I confess the nonconformists have suffered also; but they that have suffered for this cause, have far exceeded, in not only witnessing to those grounds of the nonconformists, but to those truths also, the unavoidable conclusions of the nonconformists’ principles.

Mr. Cotton’s and others’ zealous practice of separation in New England. Mr. Cotton allowing liberty to frequent those parishes in Old England: which parishes he himself persecutes in New England.

Fourthly, what is that which Mr. Cotton and so many hundreds fearing God in New England walk in, but a way of separation? Of what matter do they profess to constitute their churches, but of true godly persons? In what form do they cast this matter, but by a voluntary uniting, or adding of such godly persons, whom they carefully examine, and cause to make a public confession of sin, and profession of their knowledge and grace in Christ?[277] Nay; when other English have attempted to set up a congregation after the parishional way, have they not been suppressed? Yea; have they not professedly and lately answered many worthy persons, whom they account godly ministers and people, that they could not permit them to live in the same commonwealth together with them, if they set up any other church and worship than what themselves practise?[278] Let their own souls, and the souls of others seriously ponder in the fear of God, what should be the reason why themselves so practising, should persecute others for not leaving open a gap of liberty to escape persecution and the cross of Christ, by frequenting the parishes in Old England, which parishes themselves persecute in New England, and will not permit them to breathe in the common air amongst them.

A great mystery in the escaping of the cross of Christ.

Fifthly, in the parishes, which Mr. Cotton holds but the inventions of men,[279] however they would have liberty to frequent the worship of the word, yet they separate from the sacraments; and yet, according to Mr. Cotton’s own principles, as before, there is as true communion in the ministration of the word in a church estate as in the seals: what mystery should be in this, but that here also the cross or gibbet of Christ may be avoided in a great measure, if persons come to church, &c.

The New English churches pretended by some to be purer than the first established by the apostles.

Lastly, however, he saith, he hath not found such presence of Christ, and evidence of his Spirit in such churches, as in the parishes: what should be the reason of their great rejoicings and boastings of their own separations in New England, insomuch that some of the most eminent amongst them have affirmed that even the apostles’ churches were not so pure? Surely if the same New English churches were in Old England, they could not meet without persecution, which therefore in Old England they avoid by frequenting the way of church worship, which in New England they persecute—the parishes.

The reformation desired now had been accounted heresy in Edward the Sixth’s days.

Upon these considerations, how can Mr. Cotton be offended that I should help (as he calls them) any zealous souls, not against the mighty ordinances of the Lord Jesus, but to seek after the Lord Jesus without halting? Yea; why should Mr. Cotton, or any desirous to practise reformation, kindle a fire of persecution against such zealous souls, especially considering that themselves, had they so inveighed against bishops, common prayer, &c., in Edward the Sixth’s days, had been accounted as great heretics, in those reforming times, as any now can be in these? yet would it have been then, and since hath it been, great oppression and tyranny to persecute their consciences, and still will it be for them to persecute the consciences of others in Old or New England.

Persecution is unjust oppression wheresoever.

How can I better end than Mr. Cotton doth, by warning, that all that will not kiss the Son, that is, hear and embrace the words of his mouth, shall perish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul to whom these lines may come, seriously to consider in this controversy, if the Lord Jesus were himself in person in Old or New England, what church, what ministry, what worship, what government he would set up, and what persecution he would practise toward them that would not receive Him?[280]