either such as resent their ungracious courses relent for them these being not justly to be excommunicated or else they are habitual obdurate Offenders This sentence as you seem to understand is to them an indulgence it serves to gratifie not terrifie them depriving them of that Sacrament whereof they deprived themselves If you cast an eye upon the Judaical and the Ancient Christian Discipline Ecclesiastical This appears but the first gradation of Excommunication nay scarce that The first step among the Jews was Niddui which signifies separation twenty four causes whereof are recited This was in some measure and degree a remotion not only from Ecclesiastical but Civil and Domestick Society such was not to be approached to within four paces of this sort probably was Cains Excommunication Those who were excommunicated were the Menudde who were discerned by their lips cover'd and confined to the gate of the Mourners not admitted to the gate of the Bridgegrooms This is that separation mention'd Luk. 6. 22. The exclusion putting out of the Synagogue John 9. 22. the 12. 42. and 16. 2. This was a limited censure for three days Such was the restraint of the Abstenti mention'd by St. Cyprian But the Offenders persevering obstinate there was a second gradation an aggravation of censure without limitation of time Cherem with the addition of solemn Mosaical execration without capacity of being Rabby or Disciple neither being debarred in the former gradation without liberty of access to any part of the Temple or Synagogue This judgement proving ineffectual the delinquent persisting impenitent The third Gradation Samatha or Schammatha is an intire proscription a banishing from any Society of Gods people an ultimate appeal an immediate surrender to Divine vengeance The Canonists and Schoolmen distinguish a lesser and a greater Excommunication how warrantably as to Scripture Rules I discuss not the lesser is a suspension from the Sacrament but the greater from all holy Assemblies and Duties as Prayers and Sermons in the Congregation This is a delivering to Satan to be destitute of the Spiritual Armory for resisting rejecting Satan and in the Primitive Apostolical Church to be outwardly afflicted corporally tormented by him This greater Excommunication doth dispriviledge the living from legal Judicature and the dead from solemn Christian Sepulture◠not admitting the excommunicated till absolv'd into the Church for any act of Communion Devotion or Attention Not into Civil Courts for any Testimonies not into private Houses for repast unless in special exigencies and relations allowing them neither the Commodity of Commerce of Traffick nor the familiarity of converse of discourse there being a glimmering resemblance hereof among the Heathens in Orestes Adrastus in the judgement of Melanchthon The Schoolmen express these restraints in a Poetical summary Si pro delictis Anathema quis efficiatur Os orare vale communio mensa negatur Even in relaxation of this severe censure there was in the Greek Church a gradual progress chalk'd out before a plenary absolution The first Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be weepers without the gate of the Church in a doleful note to supplicate for the Prayers of those that enter in who passionately mourn for them saith Origen as for the dead The Second Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be Auditors within the gate The third Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for an Humiliation of Devotion to pray and depart with the Catechumeni The fourth Station is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be rank'd with the faithful in the Congregation The last Station the perfection of the rest is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be re-admitted to the Sacred Encharist These gradual abatements and inhancements of judiciary severity may be singular restraints to curb the loose reigns of prophaneness in those that retain any reverence to the Ordinance of Church Discipline However to be debarred Civil Enfranchising and Domestick Offices will bridle the most insolent extravagant Offenders who have the least ingenuity of Nature To conclude this point insensibly spun out beyond my intention Currente rota As for your objection of whole Parishes that have deserved to be excommunicated St. Austin doth not approve the Excommunication of a community a multitude because such a sentence will fail of obedience it invites contempt and rather steels and hardens than scares and saddens Malefactors Aquinas seconds St. Austin with this reason lest the pure ear be rooted up with the tare The Canon Law fortifies the same caution lest the innocent be exterminated out of the Church together with the delinquent When in a Community all are engaged in the act of wickedness yet not all alike in the guilt some primarily interested others secondarily some with delight others with regret However a vitious multitude professing Christianity if uncensured is not Unchurch'd The LETTER There are scandalous persons in Corinth yet a Church What they were in the first constitution appears 1 Cor. 1. Where the Apostle brings them back to the consideration of as if he should have said Is it not a shame you should be thus and thus now consider what you were and upon what account you were received at first 2. It s true there were wicked men among them but they were enjoyn'd by the Apostle to cast out those wicked men and if they did not do it it was their sin and they were defiled by it so that they remained such a Church still as might excommunicate their corrupt Members The ANSWER You start an Objection and quickly startle from it as willing to be rid of it it is propounded to its own disadvantage contracted and disfigured like one who contrives the disesteem of a choice piece of Tapestry by discovering the wrong side and that not folded but rufled You could have displayed it in a fuller measure for proportion in a brighter lustre for view The whole Church of Corinth was discompos'd in its Members corrupted for Doctrine Discipline Practice The Resurrection a Principle a Fundamental of Religion contradicted scoffed A heinous prodigious incest not only not censured but not mourned for Carnal stains of Animosities Parties Sects Contentions injurious Suits scandalously prosecuted before Pagan Tribunals Intimation of Christian Liberty abused Chastity violated The wounding of Consciences Spiritual Murther baning of souls Idolatrous Pollutions The Decency of Ecclesiastical Ceremies slurred The Piety of Ecclesiastical Assemblies blemish'd Disorderly riot and distemper recorded The Sacrament of the Lords Supper prophaned and the diffusive guilt evidenced by a diffusive Judgement Ohè lassatum juvate posteri The Church of Corinth was an Augean stable to be purged Can any Separatist point out the Church of England with a more uncomely feature Indeed the Church of England doth not discover more scandal than that of Corinth but you express less Charity than the Apostle He entitled the Church of Corinth thus depraved the Church of God
in the marg r. notatam p. 157. l. 10. dele or p. 167. l. 24. r. concurrent p. 174. l. 2. r. add is ib. in the marg r. Sodomam p. 179. l. ult r. bursts p. 181. The account of Causabon touching Hesychius misplaced in the marg p. 187. l. 21. r. reins p. 291. l. 10. r. paint ib. l. 19. r. solution p. 192. l. 27. add a p. 193. in the margin 〈◊〉 p. 201. l. 13. r. add I p. 203. l. 16. r. moderator p. 209. l. 23. r. Nyssen ◠〈◊〉 l. 10. add of p. 217. 11. r. the p. 223. l. 2. r. your ib. l. 12. r. too p. 〈◊〉 11. r. conjure p. 225. in the marg r. nolint p. 227. l. 13. dele that ib l. â—â— r. earth p. 229. l. 6. r. sit p. ib. in the marg dele Aug. SIR SIr Henry Wootton who had studied Men and Books versed in numerous Cities and various Manners like Ulysses desired to be celebrated to posterity only in being the Author of this sage Observation The Itch of disputing becomes the Scab of the Church This Scab is almost improved to a Leprosie Differences not only started in points of Indifferency Controversies touching Circumstances Ceremonies shadows of Religion but the Body the Substance is unsinewed by disputes established Doctrines being bandied Queries the Principles of Belief being entertained for Problems of Debate whereby both the Staves of Zachary are broken and the Splinters of those Staves have pierced to Wounds and Gashes the Church being become like S. Epiphanius Bed of Snakes The sad apprehensions hereof inclined me to mourn for these Divisions rather than to stickle in them for to cure Contention by Devotion accounting my Prayers and my Tears my best Weapons that I might contribute my assistance to quench not forment the Flame But recollecting that the Grecians enacted severe Sanctions against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as rejected quitted their Shields and Targets though they tolerated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as abandoned their Swords and Spears Pondering also that Apostolical Precept to be ready always to give an answer an apology to every man that asketh you a reason of the hope that is in you with meekness and fear dreading lest my silence should confirm that errour I disprove not lest it should be interpreted consent by man and charged for guilt by God having withal received an assurance in our last discourse of a candid Reception I vanquished my own resolution of waving any Reply assaying a particular Answer to each part of your civil Letter in point of Separation Wherein I pray God grant us discerning solid Judgments with humble upright hearts a prudence tempered with innocence that truth and peace may sincerely be promoted The LETTER That reverend opinion and Christian perswasion which I have of your Learning and Piety together with your moderate and sober Disposition which I lately perceived towards those that differ from you in some Circumstantials of Religion invites me to write to you The ANSWER Your undeserved Character puts me to the mixture of a Blush and Anguish who own nothing but Defects and Infirmities As for Literature I dare pretend no claim but that of the Greek Orator of Affection to it not of the least Perfection in it As to Piety my sole interest is a deep sense of my Impiety a constant acknowledgment of a constant Guilt with the Prophet David My sin is ever before me That of Tertullian is my Motto Born to drive on no design to expedite no task but repentance As to a moderate temper I hope I shall not frustrate your expectation Religion needs not our Passion to bolster it The Hearts of Christians may be cemented when their Brains are not Non eadem sentire bonos de rebus iisdem Incolumi licuit semper amicitia It is S. Paul's Lecture Bear one anothers Burdens It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As the Tenets of others are irksome disgusting to us if different so are ours to them so that a mutual moderation discarding rancour and animosity is a debt reciprocally to be discharged and disburst Even in substantial Differences when I condemn any erroneous Opinion I shall commiserate the person who asserts it though it were not his Infirmity but his Obstinacy For even this state of spiritual desertion is most to be condoled As to you I shall not dip my Pen in Gall or Oil to revile or flatter expect not a Satyrist or a Parasite As God's Minister I shall not dare not mince nor shuffle in Religion as I hinted to you in my last Conference but shall search the Wound of Separation with the tenderness yet with the faithfulness of a spiritual Chirurgion The LETTER Wherein I have declared my present Light of which I am convinced to be a truth according to the Word of God and therefore walk therein yet I hope a heart ready to embrace further what God shall by any means from the Law and the Testimonies reveal The ANSWER This present Light is but a new Light I pray beware lest it prove the delusion of the old Serpent The Spirit of Darkness can transform himself into an Angel of Light Conviction may in this case tend to Condemnation The Jews plead that they are convinced that their confident Tenets are evident truths by the Light of the Prophets yet the dismal fatal Veil is over their Hearts May the enlightning sanctifying Spirit cleanse our Consciences clear and rectifie our Apprehensions our Opinions that neither yours nor mine may be dimmed depraved Whilst you are thus convinced to walk by this Conduct I blame you not For an erroneous Conscience is in a sort obligatory though Conscience ought to be sifted that it be not erroneous Gentilis the Heretick pretended Conscience for his Blasphemy against the Trinity S. Paul vindicates himself I have in all good conscience served God until this day not only when he was a Pilot to steer the Church but when he was a Pyrate to rifle it when he was Paul the Apostle and when he was Saul the Persecutor in all good conscience though for a time errante with an erring yet not repugnante vel dubitante with a clashing or scrupling Conscience Your profession of a prompt cordial submission to the Law and the Testimonies is pious and commendable Though Scripture be the purest the exactest test for decision yet not without some cautions Satan like Hannibal can lay an ambush in the smoothest Field The Apostle decyphers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 making the word of Truth a passport for Falshood and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that deal with Scriptures as Hucksters do with Wares to corrupt or as Vintners do with Wine to sophisticate them that make earthly Merchandise of Heavenly Oracles The Hereticks of all Ages have cited the Scriptures as Patrons of their Errours The Tempter the Grand Patriarch of Hereticks in his conflict with our Redeemer
Imprimatur Junii 24. 1678. Geo. Thorp R mo in Christo P. D. D. Guliel Archi-Episc Cant. à Sacris Domesticis AN APOLOGY FOR THE Church OF ENGLAND In Point of Separation From it By the Reverend Father in God William Lord Bishop of St. Davids LONDON Printed for William Leach at the Crown in Cornhil near the Stocks Market 1679. TO THE READER The design of this address is to recite the occasion of the writing and of the publishing of this Tract Hic Rhodus hic saltus As for the rise of the Composure of it Having had a conference and therein an amicable dispute with a profest Pastor of a separate Church in the time of the Protectors Usurpation he shortly after sent to me a large letter fraught with arguments for vindicating his separation from the Church of England I determined for some months to wave any reply to it being not the enquiry of a disciple or sceptick for satisfaction but rather the challenge in effect of an adversary for victory for triumph I persisted in the same resolution till I was advertised that my silence was interpreted conviction in judgment and that the letter whilst unanswered was concluded unanswerable Though I could have tacitly brooked a contempt a contumely as to my self yet my duty prompted me to assert the cause the honour of my Mother the Church of England especially in the distress the umbrage of her persecution being no Persian Votary to adore the rising to revile the setting Sun I have in this Apology entirely avoyded not only virulency of passion but also acrimony of style recollecting the grave candid animadversion of Mr. Hooker There will come a time when three words uttered with charity and meekness will receive a more blessed reward than three thousand volumes written with disdainfull sharpness of mitt As for the printing of this Tract it had still layd dormant in obscurity had I not been lately informed that the Original conveigh'd out of my study above twenty years since without my knowledge was imperfectly copyed thereby disadvantagiously disperst in many hands and that if I would not recommend a true copy to the press a false would be obtruded without my correction or approbation I alleged my incapacity of compliance being destitute not only of my first draught but indeed of any other To remove this obstruction the same transcript which was delivered to my Antagonist was retrieved and produced to me which is now exposed to the view of a censorious world without any alteration One reason that after much reluctancy sways me to a publication is the charitable sentiment of several judicious persons that this Apology may by the divine blessing conduce to reclaim some who have unwarily separated from the Church of England at least to fix others to prevent an unwarrantable recess which I primarily aim at within my own Episcopal charge that those precious souls I am accountable for be not like clouds whifled about with every gust of wind with every novel fancy as if their compass for Religion had as many points to vary as the Mariners for navigation I wish my dissenting Brethren would pensively consider what advantages they exhibit to our Romish adversaries who glory in the infamy of our divisions though fomented by themselves in varieries of disguises accounting our brands their ornaments our rents their Union As Themistius did recriminate return the Pagan objection of Sects among the Primitive Christians to the Philosophers divided bandied against each other so may I retort the same papal Argument against the Protestants to the modern Romanists whose jarring parties are not more linkt cemented than ours but their enmities animosities more concealed smothered as to vulgar notice How confidently do they spread their plumes whilst some Separatists no less unadvisedly than invalidly attempt to justify their separation from the Church of England by the separation of the Church of England from that of Rome Par impar In sum They are not bottomed on the same solid important grounds They are not empower'd by the same or equal legal Authority the one withdrawn from a foreign indirect unlawfull usurpation the other from a genuine direct lawfull jurisdiction They have not been managed by the same sedate prudent regular methods and expedients as I have assayed to demonstrate in this Tract The one hath an amiable aspect by the unsullied colours and lineaments of a Reformation the attractive beauty of truth and holiness The other hath an uncomely feature disfigured with the scars the gashes of schism I acknowledge I received a speedy rejoynder to my Apology from my Antagonist the answering whereof I deliberately declined for three reasons 1. Because the rejoynder was not compleat nor distinct to my Apology as this was to his letter Onely some passages reflected on wherein the material exceptions were discust before 2. The rejoynder started new debates like Hydra's heads with reiterated sharp invectives against enormities of practice in Ecclesiastical Courts which probably sifted might prove unweighed aspersions no less readily credited than reported Accusations are no evidences of Crimes Barely to be impeacht makes no man a delinquent However I espoused no such quarrels I neither was nor am an Advocate for the defailances or corruptions of any members or professors but for the Doctrine and Discipline of the Church of England which upon mature examination my conscience hath constantly dictated to me to be the best constituted reformed Church in the world most untainted unbyassed for principles of Piety and Loyalty the pillars of Church and State of exactest correspondence with Christs signal precept Render unto Caesar the things which are Caesars and unto God the things which are Gods Matth. 22. 21. Of nearest resemblance to primitive purity so reputed by disinteressed persons by eminently learned accomplisht foreiners Isaak Casaubon Hugo Grotius and many others Whereas I scanned the arguments of my Antagonist which himself framed to Syllogisms by the rules of Logick the most proper test having manifested their defects and blemishes in form and matter having reduced them to several sorts of Elenchs of fallacyes the better to unmask such specious pretences He hath offered no other defence for himself nor confutation of me but only this concise Evasion that he will not meddle with my fallacies Whereby I apprehended my self disengaged as to further contest which at this rate would prove fruitless and endless ERRATA PAge 7. Line 11. read wines p. ib. in the Margent r. infinitam p. 9. l. 16 r. no. p. 11. l. 24. r. renew p. 25. r. Damus veniam p. 32. l. ◠dele the p. 32. l. 16. r. imagination p. 63. l. 21. r. initiation p. 72. in the margent r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 82. l. 7. dele of ib. l. 9. r. 12 p. 103. l. 5. r. initiate p. 108. in the marg r. refers p. 113. in the marg r. Scult p. 119. l. 18. r. offerers p. 120. l. 18. r. Cherem p. 131. in the matg r. ludatur p. 156.
the Saints as Fellow Members I desire to be resolved who those Saints are Not the reformed Protestants not the Primitive Christians you exclude both their Church being not separate if they be acknowledged Members of the Catholick Church they are interested in the Communion of Saints expressed in the Creed And then your separation from them amounts to a separation from the Church and the Communion specified in the Creed To ascend higher are the Apostles the Saints you own a Communion with Then prove they made such separations from Christian Congregations as you do But you admit them not the Title of Saints let me inoffensively ask for my own satisfaction if they be real Saints why not Titular If your selves as real assume the Title why may not the Apostles be indulged that privilege in regard you plead to be Saints of the same extraction especially since us to the judgment of others at least there is greater certainty infallibility of their Saintship than of yours As for your desire of company comfortably to partake the things of God those Assemblies you have quitted do afford those sacred Comforts you have deserted them for wherein sacred Ordinances are most comfortably because most charitably celebrated Being private Persons or Pastors of a Parochial Church we are principled to be Converts not Judges to exercise severity in repentance not censure to be inquisitors in our own Breasts to condemn none but our selves Religion is not tainted with Faction among us nor Zeal stained with Schism We bewail the practical prophaneness of any that the same tincture of Grace is not visible in Worship and in Life however our wickedness is not in Gilgal as to this charge God's pure Ordinances are not slurred not vitiated much less vacated rendred ineffectual by mens impure desailances unless to themselves only To the pure all things are pure The LETTER Therefore do humbly offer these ensuing grounds to your serious consideration desiring your judgement on them and thoughts of them The ANSWER I take no felicity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Nazianzens expression to mould Divinity into a Comedy I shall not by the Divine assistance fail of a serious Discussion of your Advertisements weighing them in the ballance of Reason and Religion I am not so improvident an Enemy to a numerous Family as to be peevishly wedded to clouded Tenets could I be rationally and conscienciously divorced from them I should not stick to pen my own Retractations according to the laudable Example of St. Austin The LETTER That there is a Church of God here on Earth all do agree in concerning the Matter and Form in general there is no great difference That it is coetus fidelium a company of people called out and segregated from the World by the Word to walk together in the Gospel of Jesus is granted The ANSWER The quod sit that there is a Church is uncontrolled undiscussed the quid sit what that Church is is the subject of Ancient and Modern Debates Here the Logick Rule is to be observed Ambiguous words are first to be distinguish'd then defined The Church is either Universal or Particular Grand Differences being loudly prosecuted touching the Matter and Form of both The Romanists comprehend Miscreants Reprobates for material parts and Members of the Catholick Church the Reformed allow only Elect Persons to be true and real Members of this Church yet they avouch vitious Christians nay scandalous till excommunicated to be Members of a particular visible Church but the Separatists do quite expunge raze them out The Romanists exact not as a consecutive but a constitutive essential Note as a formal mark of every particular Church Subjection to the Pope The Separatists require a Church Covenant an evidence if not assurance of the grace of every Member The Reformed Protestants dissent from both But not to tread out of your track Your Latin definition of the Church coetus fidelium is accommodated to the inward Church invisible Though an Assembly if particular be an object of Sense Believers properly are not But your English illustration of it is the Character of the outward visible Church that walk in the profession of the Gospel of Jesus If they walk whether in the Notion of Nature or Scripture if they profess they must be visible This is to shuffle together Disparata The LETTER 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saints by calling is Scripture Definition Rom. 1. 7. 1 Cor. 14. 33. but how far these terms may be understood how far extended and wherein restrained is the controversie The ANSWER I shall not except at the Etymologie nor the Scripture definition but the Restriction of it That 's the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the main hinge of the Question If you understand Saints by calling of an inward effectual vocation the Testimony is an impertinency as to our debate touching an outward visible Church If you understand it of an outward Vocation remember our Saviours uncontrolled Maxime many are called but few are chosen This suites with a mixt Communion with an outward profession take Aretius his rational descant on St. Pauls Character How are they called Saints since it is certain many Novices in belief yea notorious lewd wretches in life were among them whereto he frames a double answer They were Saints by calling because called to Sanctity and endowed with preparatory Graces Because the better part were Holy the rest were Saints in the judgement of Charity though not of Infallibility It is the Candor the Rhetorick of the Apostle that the Title might be a Lecture the name a charm to Holiness Zanchy under the name of Saints apprehends titular professing Christians but the faithful distinguish'd severed from these by the Apostle to be sincere Believers Thus your first Citation is a Nominal definition of Christians nominal professional not real habitual outwardly interested by Baptism though not inwardly regenerated Saints by destination by designation not in conversation not in the least perfection of parts much less of degrees Your second Citation 1 Cor. 14. 33. is less advantageous to advance your design God is not the Author of confusion not of dissention in the vulgar Latin not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of tumult but of peace as in all the Churches of the Saints That is in all Christian Churches that are called obliged to be Saints If you observe your separation to be the source of dissention of confusion admitting no dependance no subordination it will appear at a great distance from those Apostolical Churches of the Saints especially if you note the coherence in the Claromonte Edition approved by Beza and other Reformed Divines immediately adjoyning to the 33 verse the 36 37 38 39 40 th vers and annexing 34 35 vers to the 40 th What came the Word of God from you or to you only The ophylact thus illustrates it You are neither the prime nor the sole Believers It behooves you to entertain that with affection with submission which hath
were not Captives not fettered but taught not hurried enforced but perswaded preached to their Religion You object the noise of Axes and Hammers to be heard in the Building This noise is no solecism in erecting a Fabrick no nor in repairing it and reducing into order a beam that is starting out But I pray unpartially recollect your own station How edifying is the noise of Drums and Guns Not the Ordinances of the Temple but the Camp A Church Militant without a Trope Had not Regiments been Arguments and Battels Proofs and Victories Demonstrations your separation might have been scanted for Proselites in this Climate quickly have shifted Scenes and like Cato on the Theatre vanish'd as soon as it appeared So that the Church of England is rather conquered than confuted not foiled gladio oris sed ore gladii Power and terror are the Pillars to support your separation wealth and honour the allurements the embellishments to engratiate it Such prevalent Principles may fortifie not justifie your separation By this Martial Topick the Bible must truckle to the Alcoran in the Greek Churches But you tax the Church of England for a promiscuous ungracious reception compulsion without regard of Knowledge Conscience Grace This confident Objection seconds the virulent imputation of the Romanists Were it so that many Churches were like Mishromes of a days growth that whole Nations became Churches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by heaps God were to be the more magnified for so miraculous a conversion Were not three thousand Souls the Converts of one Sermon In so numerous a Congregation there was no possibility of St. Peters punctual satisfaction of the personal knowledge conscience of each If you look back to the Baptists Church there appears a larger confluence Then went out to him Jerusalem and all Judea and all the region round about Jordan and they were baptised of him in Jordan confessing their sins To close with you Do you charge the Church of England in its first Conversion or Reformation In its first Conversion there was no external force or power nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no influence but of conscience no Trumpet sounded but of the word that of Isaiah no Sword brandish'd but of the Spirit that of St. Paul In its Reformation Catechisms and Sermons took place of Edicts and Proclamations The Reformation was initiated by Henry the Eighth improved by Edward the Sixth compleated by Queen Elizabeth The Scriptures being translated into English many gross Errors were gradually discountenanced and at length fairly discarded Papal Supremacy Pardons Merits Images Pilgrimages under Henry the Eighth Edward the Sixth made a further progress During the storm of the Marian Persecution the Blood of the Martyrs became the Seed of the Church After that Tempest was blown over the Pious Confessors reduced from confinement and banishment became zealous Propagators of the Reformed Religion Forrain Protestant Divines were entertained in England Peter Martyr and Bucer for purging the Universities that those eminent Fountains might be no longer corrupted Moses and Aaron both co-operated Commissioners assisted with Preachers were disperst into every Canton of the Nation the Bench being steered by the Pulpit The people were instructed weaned not constrained not scared out of their superstition If you aim at Truth not at Triumph to be furnish'd for satisfaction not cavil the Historical Narratives of Bishop Goodwin and Cambden Foxes Acts and Monuments will plentifully inform you in the holy and wary steps of the Reformation Happy it is for the Church any way to be refined from its dross It better becomes us to magnifie the Divine Mercy for the effects the Fruits of so blessed a Reformation than to quarrel for the Instruments the Formalities punctilioes of it and inconsiderately to gratifie our common adversary After your light skirmish of invectives conscience or none c. you muster up your grand Battalio Texts of Scripture for a more vigorous assault Psal. 110. 3. Thy people shall come willingly at the time of assembling This Testimony argues for voluntary assmbling not separating Such were the crowds of the Primitive Congregations whose Allelujalis sounded like claps of Thunder saith St. Jerom Thus Gods people the Jews thronged into his Temple Some desert our Congregations because they seem holy disgusting our Sacred Publick Ordinances out of their real prophaneness and others abandon them because our Congregations by reason of their mixtures seem prophane out of a formal critical Holiness These extremes exempted the rest assemble with an alacrity of piety who are affected with Davids solace to rejoyce when any say Let us go to the house of the Lord. Take the Psalmist in what acception you please Because those that are regenerated are convened and not constrained Will you hence infer that the unregenerate cannot by Edicts of Magistrates be constrained to the helps and requisite means that they may be regenerated They may be compelled to be assembled though not to be reclaimed to come in though not to worship when they are come in Nay unwilling Auditors may become willing Converts St. Aastin entred St. Ambrose Church with an itching ear to carp he departed with a bleeding heart to relent This Answer sufficiently manifests the invalidity of your second Testimony Es. 2. 1 2. which is a prediction of the propagation of the Gospel All nations shall flow to it in the 2. verse They shall serve God as St. Jerom expounds it Both verses flourish out the solemnity of an unanimous Congregation not the privacy of a disjoynted separation If you will appropriate these Prophesies to your selves like Homers Iliads contracted in a Nut-shell I pray exclude not the next verse Swords broken to plowshares and spears to pruning books The next text cited is Zach. 4. 6. Neither by an army nor strength but my Spirit saith the Lord of Hosts This portion of Scripture is the interpretation of a Vision Commentators apprehend Zorobabel to whom the Vision was interpreted to be the Type of Christ. It is saith Vatablus a Prophesie of his Nativity without humane concurrence Mary being over shadowed by the Holy Ghost others expound it Historically of the Jews rescued from their Captivity only by the Divine Power or Prophetically of the Church guided and guarded soly by the Sacred Spirit However this doth not cotten with the web of your separation that hath a Martial Countenance and Assistance Whereas the Church of England hath no arm of flesh to strengthen it no Army but the Heavenly Militia no General but the Lord of Hosts no Banners but the Cross. Your third Citation Rev. 12. 15 16. is a Mystery the Application a Riddle I must desire you to be your own Oedipus And the serpent cast out of his mouth water as a flood after the woman that he might cause her to be carryed away of the flood And the earth helped the woman and the earth opened her mouth and swallowed up the flood which
Unity Ephes. 4. 3. Upon this Occasion he starts this Question Whether if there be Errors in the Church we may separate our selves His Judicious Resolution is this Errors are either practical in Manners or doctrinal in Tenets For vitious Manners we may not separate Lot did it not The Jews might not do it from the Scribes and Pharisees because they sate in Moses Chair Though we may not separate from such corrupt persons in the publick Assemblies yet we may in private conversation 1 Cor. 5. 11. If the Church err in Doctrine it is to be considered whether the error be in a point substantial fundamental or not if in a point substantial fundamental whether upon infirmity or obstinacy if of frailty we may not separate as in Corinth and Galatia If a Church err in the foundation openly obstinately a separation may be made 1 Tim. 4. 5. yet the error being in some not in all it remains a Church as Corinth did If the Error be in smaller points not fundamental we may not separate They which build upon the foundation of hay and stubble of erroneous opinon may be saved 1 Cor. 3. 25. Mr. Perkins concludeth that no man can separate from the Church of England with a good Conscience since it teacheth obeyeth believeth the Doctrine of the Prophets and Apostles In the most justifiable cause of Separation he requires examination conviction censure or condemnation To separate without examination is not Piety but Phrensie No man can judge aright of that saith the Philosopher whereof he is ignorant No man can well determine what he doth not well discuss Qui ad pauca respicit de facili pronunciat 2. To separate without conviction is levity to be like clouds hovering with every sudden gale of Doctrine Mr. Perkins condemns the want of Moderation in those that condemn the Church of England without sufficient conviction If any object admonition by Books take the same Authors resolute assertion his asseveration for a satisfactory reply I say again there are grosser faults in some of those Books than any of the faults that they reprove in the Church of England and that Books are not fit to convince especially a Church 3. To separate without a Juridical Censure an Authoritative a Synodical Doom is at least a hasty irregularity Otherwise Separation paves a Causey to Confusion Schisms will be endless Synods needless If two or three Members of your new Collected Church should separate from your Church branding it to be a corrupt Church not lawfully to be communicated with your selves would esteem those two or three to be very inconsiderable for number or power for to be ballanced with that Collected Church whereof they are or as you alledge ought to be Members I pray consider the disproportion is far greater betwixt your Collected Church and the National Church of England To wind up this bottom That you have been prudent in Examination shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pass for granted but it remains for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether your conviction of the Church of England hath been sufficient or your censure your condemnation Nay it is a Question put out of all Question negatively since that the Church of England hath not been disproved by any Demonstrative Arguments upon Scripture Principles to be no truly constituted Church nor yet condemned by any Synod Till then I pray forbear to separate from it I shall add by way of Prolepsis If you here object that in being thus scrupulous you may be irrecoverably involved in guilt for want of a Synodical Condemnation which is not in your power I answer In case of this defect there is allowable only a partial Separation in the Church not a total from the Church Or a Negative Separation by not asserting abetting countenancing owning erroneous Tenets or vitious enormous Practices not a positive separation by constituting a new visible Church by deserting the Old in its Religious Duties and Assemblies The best Christians in the Church of Corinth and Galatia nay St. Paul himself did separate no otherwise when there was conspicuous in the one a tincture of Paganism in the point of Resurrection in the other a spot of Judaism in point of Justification They severed doctrinally as to those particulars not personally as to the sacred publick Ordinances As to your Quotation of St. Jude I shall fortifie Mr. Perkins Judgement with Mr. Arthur Hildershams upon John 4. 45. Lect. 35. Such as separate from our Churches upon pretence of the corruptions that are in them These are marked with a black coal by Jude 19. These be they who separate themselves being sensual having not the Spirit But herein Christians must learn wisely to distinguish such as are unjustly separated by others from the Church Assemblies and such as voluntarily separate themselves These deserve to be called Schismaticks and not the others Neither are they to be counted Schismaticks as though they dare not be Agents or Practisers of any corruption that remaineth in the Church yet can bear and tolerate them as burthens without forsaking the Church for them To this sort I will say no more but wish them well to weigh the Examples of Gods Servants that have been mentioned in this Doctrine which frequented so diligently the publick Worship of God in Jerusalem when there were far greater corruptions both in the Priests and People and Worship it self than can be found in ours What Mr. Hildersham here winds up is unravel'd in his thirty sixth Lecture Because the Author is not lyable to your exception and proceeds upon Scripture Principles your own appeal who hath been reputed by Dr. Willet Malleus Schismaticorum qui vulgo vocantur Brownistae I shall here insert what himself hath dilated in his own Language without contracting or altering it Upon John 4. 22. We know what we worship for salvation is of the Jews Hereupon Mr. Hildersham observeth that our Saviour in commending the Worship and Religion of the Jews makes himself one of their number acknowledgeth himself a Member of their Church professeth that himself did worship God as they did from whence this Doctrine ariseth for our Instruction That those Assemblies that enjoy the Word and Doctrine of Salvation though they have many corruptions remaining in them are to be acknowledged the true Churches of God and such as none of the faithful may make separation from We shall need no further proof of this Doctrine than the example of our Saviour himself If we consider of the one side how corrupt the state of the Jews Church was in his time and on the other how far our Saviour did communicate with them For the first what the state of the Church was in his time we may know if we consider First What the Priests and Teachers were themselves that had the ordering of God's Worship Secondly What the people were with whom he was to joyn in Gods Worship Thirdly What the Worship it self was wherein he was to communicate
Levit. 10. 9 10. 2 Chron. 23. 19. Matth. 18. 16 17. Wicked persons are called dogs Matth. 7. 6. Compare this with 2 Pet. 2. 20. 22. They are apostatized or degenerated persons 1 Cor. 5. 7 13. 2 Thess. 3. 6. 14. 2 Tim. 3. 5. They are such as have a Profession and no more The ANSWER Your proofs hitherto have extended only to Pagans and Jews for the persons to be separated from whom you cannot gild with the title of Professors and Brethren the things or motives to be separated for you state to be Offences or scandals But all scandals are not sufficient inducements of separation not passive scandals taken but active scandals given nay not active scandals till they are legally convicted doomed Your first refuge is to the Jewish Sanctuary But the Sanctuary being abrogated your argument is dissolv'd The two first Citations are of the same Judaical batch Lev. 10. 9 10. Do not drink wine nor strong drink thou nor thy sons with thee when you go into the tabernacle of the congregation lest you die it shall be a statute for ever through your generations And that you put difference between the holy and the unholy and between the unclean and clean 2 Chron. 23. 19. And he set the porters at the gates of the house of the Lord that none which was unclean in any thing should enter in The occasion of the Prohibition urged out of Levit. 10. is apprehended to be Nadab and Abihus strange fire It seems they were distempered when they sacrificed and were not qualified to distinguish betwixt clean and unclean For the Priests were obliged 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to examine the Sacrifices which could not well be effected when they were debauched Quid hoc ad Rhombum The Historical Narrative pleaded 2 Chron. 23. was Jehojadas act the high Priest who set the Porters This may serve as a flourish for Ecclesiastical Jurisdiction for Excommunication by Authority not as the least varnish for separation of themselves of any under Authority To take a fuller survey of this double Testimony The first of Levit. is expounded of holy and prophane days of clean and unclean Beasts and Sacrifices St. Austin is sceptical hovering in suspence whether to understand the Persons or Oblations the Officers or the Offerings Grant the persons to he unclean according to the second Testimony out of the Chronicles yet this was only a Mosaical Ceremonial pollution for the Jew which will not conclude a Moral Evangelical pollution for the Christian to be separated from Origen who is titled the Allegorizing Father is very shy and useth a solemn Apology for that Allegorical plication of this legal pollution Perhaps you will object that these outward defilements were Types of Inward Moral Habitual However these are but shadows of proofs empty conjectural resemblances not solid substantial arguments But I shall gratifie you so far as to examine the typical force of your Testimonies Three sorts of Judaical eminent pollutions there were by the Dead by Issue by Leprosie and three different Separations or Purgations chalked out Out of the Camp of God of the Priests of Israel These were by Jewish Doctors reputed Types of their gradual Excommunications Nidui Caerem Samatha in the Syriack Maran-atha Figures of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek Church of the Abstenti Excommunicati Anathematizati in the Western Church This typical force being displayed in its brightest colours its fullest dimensions will countenance a Separation after Excommunication not before it Your next Quotation is Matth. 18. 16. 17. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be establish'd And if he shall neglect to hear them tell it to the Church But if he neglect to hear the Church let him be to thee as a heathen and a publican This is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The apple of debate the Helena contended for espoused by each party I conceive with submission to more learned mature Judgements that though this Testimony like a well drawn Picture may seem to fix an Aspect on every Spectator that looks on it yet it appears design'd for a special direction in point of particular personal offences betwixt the Jews This sort of scandal being discernible like a vein through the whole body of the Chapter If thy brother shall trespass against thee in verse 15. How oft shall my brother sin against me in verse 21. These Queries sound particular offences betwixt the Jews because of the last result Let him be to thee as a heathen and a publican An expression that suits with no other Nation but the Jew who being then left destitute of redress in case of injury by any that waved the Jewish Mosaical for the Caesarean Roman Government and Tribunal our Saviour chalks out a gradual vindicative progress First a brotherly solitary admonition tell him his fault betwixt him and thee alone Secondly a friendly private reprehension a glympse of neighbourly arbitration then take with thee one or two more Thirdly a publick judiciary convention tell it to the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Assembly 't is so interpreted Act. 19. 32 39. 41. This was the Jewish Sanedrim in the opinion of Calvin and Beza Lastly if he be refractory to the Authority of the Sanedrim then take liberty of Caesars reparation of being righted by the Roman jurisdiction Let him be to thee as a heathen and a publican The main exception against this Comment will be that this undermines the foundation of Church Discipline whereas this is elsewhere abundantly supported The next words of binding and loosing do not absolutely control this sense for as there may be a binding of obduration by God of Excommunication by the Church so of reprehension by a particular person whose reproof binds fetters in guilt when it reclaims not as also it untwists the cords loosens the manacles when it effectually reforms I dare not press with confidence any Exposition that is eccentrical to the Orb of the Church that hath the least apparence of novelty of singularity I only tender this sense of the Text alledged as probable without a literal wrench which if admitted renders the Testimony an impertinency as to your drift But suppose the words in the most indulgent acception to your advantage Because a heinous notorious offender after reiterated fruitless reproofs having disregarded the Charity of a Brother and the Authority of his Mother the Church is to be proceeded against or reputed rejected as a heathen and a publican as an alien to Religion will you hence argue that without these Methods of varied addresses without admonition ratified with conviction you a private person may separate from the Church whereof you were a Member a Son and in effect explode the Church it self as if it were a heathen and a publican There is no Engine of Logick or Divinity will conclude it This Text stands at
by assistance or countenance nay not by connivence silence If the Church doth not excommunicate yet are not we commissioned to separate But you know no warrant to continue in a diseased body that cannot will not purge out her infectious humours The desire of the Church of England is fervent though impotent for her power impotent not in actu primo for constitution but actu secundo for execution Ecclesiastical censure is not imposed because opposed Will you charge outward impediments for inward defects of the Church You tax the want of the pretious Ordinance of separating the pretious from the vile to be a ground for your separating and offer for a proof Hag. 2. 12 13 14. If one bear holy Flesh in the Skirt of his Garment and with his Skirt do touch Bread or Pottage or Wine or Oyl or any meat shall it be holy And the Priest answered and said No. Then said Haggai if one that is unclean by a dead body touch any of these shall it be unclean And the Priest answered and said It shall be unclean Then answered Haggai and said So is this people and so is this nation before me saith the Lord and so is every work of their hands and that which they offer there is unclean The Judgement of the Priest was not erroneous if any unclean person touch bread it shall be unclean to him that is unclean not to him that is clean Thus an impenitent person polluteth what he receiveth to himself in the Communion not what the penitent receiveth To the pure all things are pure 1 Tit. 15. This Testimony of Haggai concerns a Judaical Ceremonial Ritual Defilement which is not directly argumentative to infer a Moral an Evangelical As for the Application of it the Prophet manifests the Sacrifices of the Jews to be impure because their hearts were resembling them to those that contract impurity by the dead Thus Junius and Tremelius understood it This Text admits no consequence no inference to your advantage If one unclean by a dead body c. This might be so covertly managed that it might be concealed not discerned and yet the thing he touch'd was unclean Whence what can you deduce except it be that even Hypocrites undiscovered do pollute the Sacraments and render them unclean to every one that communicates with them A Position you will not assert If from some mens uncleanness the holy Institutions of God should be defiled to others who can be unsoiled God help us with whom should any man communicate to assure himself of exemption from this pollution Yea but I know the man is unclean That I cannot peremptorily determine because of his being present his desire and design to receive the Seal of his Salvation in Charity induces me to a perswasion at least prompts me to a hope that he is penitent Hezekiahs candor deserves a serious consideration a pious imitation For a multitude of people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves yet did they eat the passover otherwise than it was written But Hezekiah prayed for them saying The good Lord pardon every one that prepareth his heart to seek God the Lord God of his fathers though he be not cleansed according to the purification of the sanctuary This Prayer that abounded in Charity was not scanted for success A great compassion of man was owned and crowned by a greater of God 'T is recorded in the next verse And the Lord hearkned to Hezekiah and healed the people Though our Congregations are not cleansed according to the purification of the sanctuary yet I wish you would rather commiserate than separate exercise yearning bowels to bemoan rather than branding Epithets to doom that you would rather pray for us than censure This will neither hallow our people nor your self But à Diverticulo ad viam to return to your Objection the rational force whereof is Sophistical non causa pro causa The want of Excommunication in the Church of England is no sufficient warrant for your separation This at most imports an imperfection not an abolition I appeal to Calvins Judgement We do no less esteem it a Church for this defect we persist in its Communion we aver it not lawful for men to segregate to separate themselves from it This also is Paraeus decision where Ecclesiastical Censures cannot be obtained by the iniquity of the Governours or the obstinacy of the People he recommends Prudence and Patience to all to Pastors a special diligence to support the of want rigorous Discipline with the power of vigorous Doctrine considering our Saviours consolation Blessed are they that hunger and thirst after righteousness for they shall be satisfied But he admonisheth to shun the pestilent opinion of the Donatists as if there were no true Church where there is not this severe Discipline Polanus confidently resolves That a Church is not immediately to be disavowed upon neglect or cessation of Ecclesiastical Discipline To omit other numerous Testimonies I shall add only Zanchies determination the reformed learned Schoolman in what Churches soever the Fundamental Summary of Apostolical Doctrine is retained and therein no manifest idolatry admitted Peace and Communion is to be regarded with those Assemblies as the true Churches of Christ. So greatly is Ecclesiasticall Unity to be esteemed Were this sober moderate Rule assented to it would put your separation to the blush which it self alone being the fertile Womb of a various prodigious issue of Sects in this Climate is a greater scandal to the Reformed Religion than all those vitious notorious practices not punish'd with Church Censures whereby it is pretended to be justified This is the harmonious opinion of Reformed Divines If these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these inartificial Arguments if their Authority sway not I shall add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 artificial from the grand Topick the end of Excommunication which spreads it self into three eminent Branches 1. That the Church may be vindicated 2. That the Offender may be reclaimed 3. That others may not be infected Neither design is advanced by Separation The Church of England is by you unjustly scandall'd branded being indeed not corrupted in its self as rejecting Excommunication but disabled restrained from executing it Offenders are hereby more exasperated tempted to be more depraved being deserted in those acts wherein they are not Offenders being doomed unheard unsummon'd Lastly others are more endangered to be infected being abandon'd unwarrantably by those by whose exemplary Graces they might be preserved untained The LETTER So then I conclude thus That to communicate with such persons and in a Church that generally consists of such as we are commanded above to withdraw and separate from is sin To communicate in and with the Parishes of England is so to communicate therefore 't is sin The ANSWER I have already discovered the invalidity of your Major in those instances produced whence it is collected I deny your Minor
adversaries Himself titles them a generation of Vipers and the Baptist so salutes them It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 40 verse Escape from the temporal imminent destruction of Jerusalem like the Angels counsel to Lot to quit Sodom lest you actually perish in their infidelity in their impenitency Because those Disciples were advised to unshackle themselves of their Judaical fetters who disclaimed the Messiah crucified him who reputed him an Impostor a Conjurer a Malefactor Will you hence conclude a separating from those Christian Brethren who acknowledge him the Lamb of God both Priest and Sacrifice and the Lyon of the Tribe of Judah both a Saviour and Avenger But here you blast and doom our Professors Many professing Christ are as great enemies as they were Our practical enmity in the Church of England is too too great however it is in infirmity not in obstinacy we humbly appeal to the Throne of Grace of candor with the Apostle What we would do do we not and what we would not that do we We dare not divorce those Attributes God himself hath wedded His Mercy is sharpned with Justice that we be not presumptuous and his Justice candid with Mercy like a sugred Pill that we be not chilled with despair We own we reverence him as a Soveraign as Christ and when being clogged with frailties our obedience faulters we have recourse to him as Jesus a Saviour Without this Divine Sanctuary both you and we are exposed to be condemned as lewd wretched Caitiffs The Sacred Testimonies produced by you are miserably misapplied The first Matth. 19. 14. Suffer little children to come unto me and forbid them not If you expound this literally it is valid for the Baptism of Infants it strikes not us but the Anabaptists If you interpret it figuratively for those that are not plumed with pride not envenomed with rancor This Character at the first blush suits not with the grain of your separation Though I shall not charge not revile any per me equidem sint omnia protinus alba yet I would humbly admonish all It is not the die of meekness and lowliness to justifie your selves and condemn others Your next Testimony is Matth. 19. 27. Behold we have forsaken all and followed thee This squares better with the condition of the Church of England than of your separation for that hath improved not empaired your Temporalities Plead this when you are Confessors or Martyrs not before Your third Testimony is Phil. 3. 18 19. Many walk of whom I have told you often and now tell you weeping that they are enemies to the cross of Christ whose end is destruction whose god is their belly their shame who mind earthly things In the Judgement of Expositors the Apostle there descyphers Jewish Seducers or Christians Judaising enemies to the Cross of Christ who would shelter their Religion with Circumcision to prevent persecution Judaism being tolerated after Christianity was condemned who would not be damnified by the Gospel who like Cameleons assumed all shapes fashioned their Tenets and Principles to Emergencies who eeked out Christ with Moses Though we are abundantly vicious in the Church of England yet this guilt is not to be fix'd on our score let it stick where it will I beseech you with melting bowels do not thus dally with Gods Sacred Oracles as you expect the solace of present Grace and future Bliss let them not be heaped but weighed Deal not with the estimate of them as of counters for to signifie what you fancy The LETTER 3 By the means and manner of their Conversion willingly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verse 41. verbo non ferro which is Gods way of planting But Antichrists volumus mandamus statuimus by humanc Power and Edicts so I conceive most of Englands Converts are the noise of axes and hammers have been much heard in the building be they what they will knowledge grace conscience or none come in they must subject they must and thus whole Nations become Churches and many Churches in a day contrary to those Psal. 110. 3. 2 Es. 1. 2. Zach. 4. 6. Rev. 12. 15 16. 2 Cor. 9. 13. The ANSWER My Judgement at least my Genius prompts me to approve much rather directive than coactive expedients in Religion yet the best Worthies of the Church Ancient and Modern allow both to have their fit seasons and operations The Word is the Planting Inoculating but the sword is the Cutting Pruning Instrument This may lop off dead branches though it cannot graft the living Your instance of St. Peters chearful Auditors concerns the first structure not the repair of Religion the Conversion not the Restauration We must distinguish the constituting and the reforming of a Church betwixt Infidels and Hereticks betwixt the ignorance of Unbelievers not informed and the stubbornness of Misbelievers after they are convinced betwixt those that being erroneous vent speculative innocent Tenets and these that broach pestilent fundamental Heresies or maintain practical Impieties Enormities nay even in these with Lipsius betwixt Errones and turbones betwixt those that are bono animo errantes in Lactantius words those that are imprudently seduced and those that impudently seduce As to some of the Branches the Magistrate bears not the Sword in vain He may exercise a coercive penal Power as to the means though not immediately to the end to the profession of what men believe though he cannot constrain the belief of what men profess The Mosaical Laws were capital against Idolaters and Blasphemers This Authoritative coercive severity in Religion as it was prescribed by God so it was practised by Nehemiah Nehem. 13. 21 22. By Josiah 2 Chron. 34. 32 2. By Asa 2 Chron. 14. 4. Even Manasses after he was reclaimed was enflamed with this Zeal Christian Princes trod their steps The spiritual penalties enacted by the four first general Councils against Arrius Nestorius Macedonius Eutyches were ratified by temporal of Christian Emperors To omit Samosatenus sentenced by Aurelianus Manes But I forbear In this copious field Inopem me copia fecit I shall add only the Donatists chastised by the Sanctions of Constantinus Constantius Valentinus Gratianus Theodosius This reiterated reinforced rigor against the Donatists was at first resented by St. Austin but upon second thoughts vindicated it having proved effectual for the reclaiming of many Donatists by their own confession Those very men who have bitterly inveighed at an Imperial legal moderate severity against the Factors for exploded condemned Heresies yet have embraced all opportunities to act tumultuous furious cruelties upon the Assertors of the most approved renowned Tenets Witness the Arrians in Egypt and Palastine the Circumcelliones in Africa the Anabaptists in Germany Mr. Cotton vehemently pressed this Divinity in New England I hope you will not brand all the recited precedents with the black aspersion of Antichrists volumus mandamus Converts of the Church of England though derided in your Letter