The Bloody Tenant Washed and Made White in the Blood of the Lamb, Part 2 · Chapter 28
To CHAP. XXVIII.
IN this laſt Chapter of his, though he doe repeate ſome paſſages of the cloſe of my Letter; yet I doe not diſcerne how his Anſwer is fitted at all to thoſe paſſages. Nevertheleſſe, becauſe he is pleaſed to gather from thoſe paſſages, That I have not duly conſidered ſundry particulars: I am willing to take up the conſideration of them, for a Concluſion: The firſt particular is, The neceſſitie of Separation between the garden of the Church, and the wilderneſſe of the world: As the Church of the Jewes under the old Teſtament was ſeparate from the world; ſo ought the Church of the New Teſtament to be.
Reply. 1. Of this particular I have conſidered, not in a confuſed generalitie (as he delivereth it) but in a diſtinct apprehenſion, thus; The world is taken in Scripture more wayes then one, and ſo is ſeparation: The world is taken ſometimes for the frame of heaven and earth, and all the hoſts of them, man and beaſt, &c. as when God is ſaid to have made the world, Act. 17.24. Sometimes for the ſtate of the world; as when Chriſt is ſaid to have redeemed us from this preſent evill world, Gal. 1.4. Sometimes for the Civill Government of this world; as when the Apoſtle exhorteth the Romans, not to conforme their Church-bodies according to the platforme of the Romane Monarchy, into Oecumenicall, Nationall, Provinciall, Dioceſan Bodies, Rom. 12.2. Sometime for the wicked of the world; as when it is ſaid, The world loveth his own, Joh. 15.19. And the whole world lyeth in wickedneſſe, 1 Joh. 5.19. Sometimes likewiſe, for the corruption that is in the world, 2 Pet. 1.4. The luſts of the world, 1 Joh. 2.16.
In like manner, there be more wayes of Separation then one; As, firſt, there is a ſeparation in affection, Love not the world, 1 Joh. 2.16. Jam. 4.4. Secondly, there is a ſeparation in habitation, which is part of the meaning of Iſai. 52.11. Revel. 18.4. Thirdly, there is a ſeparation of Communion, 2 Cor. 6.14. to 17th. Beſides, there be diverſities likewiſe of Communion: for there is a Civill Communion; and there is a religious Communion. And of either ſort, there is a confederate Communion: And there is a Communion without confederacy: And of confederate Communion, there is a confederacy in matters of common civilitie; and there is a confederacy in matters of more intimate friendſhip, ſocietie, and familiaritie.
To apply theſe different conſiderations of the world, and of Separations, according to the due and right apprehenſion thereof in the word of truth.
Firſt, It is lawfull to have civill peace, and loving correſpondency with neighbours in the world, yea even with Idolaters, and Infidels, ſo as not onelyonly to trade with them, but to feaſt with them, yea and to ſuccour them in their diſtreſſes, Rom. 12.18. 1 Cor. 10.27. Luk. 10.34.
Secondly, It is lawfull to make leagues of peace with all men in the world, (even with Idolaters and Infidels) to wit, for free commerce, for trade, and inoffenſive neighbourhood, Gen. 31.44. to 53. Judg. 4.17.
Thirdly, It is lawfull for the Subjects of the ſame State, to enter into confederacy amongſt themſelves, and with their Princes, to ſubmit to the ſame Civill Government, and Lawes, and to aſſiſt one another in mutuall defence againſt a common enemy, 2 Sam. 5.3. Eccleſ. 8.3.
But on the other ſide, this conſideration I have had of Separation from the world: which the Examiner may conſider, whether it be due or no.
Firſt, That from the world (as taken for the creatures of the world) we are to ſeparate in affection, to wit, from the inordinate love thereof, Jam. 4.4.
Secondly, From the world, as taken for the carnall malignant eſtate of it, we are to ſeparate both in our affection, and in our converſation, Gal. 1.4. Phil. 3.20.
Thirdly, From the world, as taken for the Civill Government of it, we are to ſeparate our Church-bodies, and the government thereof in frame and conſtitution, Rom. 12.1, 2.
Fourthly, From the world, as taken for the Cities and Countreys thereof, which are fit to pollute us with their prevalent pollutions, we are to ſeparate in our habitations; which is part of the meaning of Iſai. 52.11. Rev. 18.4.
Fiftly, From the world, as taken for the corruptions and luſts thereof, their evill examples, corrupt worſhip, Idolatries, ſuperſtitions, vaine faſhions, and the worldly perſons addicted to theſe things, we are to ſeparate, both in affection, and in Communion, whether we ſpeake of religious Communion, or of Civill Confederate Communion in matters of intimate friendſhip, ſociety, and familiaritie. As we may not partake in Idolatrous feaſts, or worſhip, nor enter into marriage-Covenant with Idolaters, 2 Cor. 6.14. to 17. Nor may we confederate with them in leagues of amitie, to have friends and enemies in common, 1 Kings 20.4. nor to have partnerſhip in trade and commerce, 2 Chron. 20.35, 36, 37.
Sixtly, There is yet another ſeparation whereby the Church and people of God, doe ſeparate from the ſcandalous offenders of their own body, 2 Theſ. 3.6. 1 Cor. 5.11. This, though it be in a ſpeciall manner aymed at here by the Examiner, yet is it by him moſt improperly and confuſedly called ſeparation from the world. The Apoſtle doth moſt expreſly contradiſtinguiſh theſe, the one from the other: I wrote unto you (ſaith he) in an Epiſtle, not to company with fornicators: yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with Idolaters, for then muſt yee needs goe out of the world. But if any man that is called a brother, be a fornicator, or covetous, or an Idolater, with ſuch an one, no not to eate, 1 Cor. 5.9, 10, 11. As who ſhould ſay, a fornicator or Idolatrous brother of the Church is one thing; a fornicator and Idolater of the world is another, from a fornicator or Idolatrous brother, you are to be ſeparate: from a fornicator or Idolater of the world, in ſome kinde you need not to ſeparate; In as much therefore as the Churches of England doe not ſeparate ſundry notorious ſcandalous perſons from their Church-Communion, though it be a leavening corruption: yet their ſinne is not want of Separation from the world, but want of purification of the Church. In the meane time, they are ſeparated from the world of Pagans, and Infidels, as the Church of Iſrael notwithſtanding their toleration of all ſorts of offenders, Idolaters, murderers, adulterers, they were yet ſeparated from Pagans by profeſſion of a different Religion, and the ordinances thereof.
The ſecond particular which the Examiner ſaith Mr. Cotton hath not duely conſidered, is, That all the grounds and principles leading to oppoſe Biſhops, Ceremonies, Common Prayer, proſtitution of the Ordinances of briſt to the ungodly, and the true practiſe of Chriſts own Ordinances, doe neceſſarily conclude a ſeparation of holy from unholy, penitent from impenitent, godly from ungodly. And that to frame any other building upon ſuch grounds and foundations, is no other then to raiſe the forme of a ſquare houſe upon the keele of a Ship, which will never prove a ſoule ſaving true Arke or Church of Chriſt Jeſus according to the patterne.
Reply. I cannot acknowledge what he ſaith, that I have not duely conſidered, that all the grounds and principles leading to oppoſe Biſhops, and Ceremonies, &c. doe neceſſarily conclude a ſeparation of holy from unholy, &c. For I have conſidered, and well weighed (after my ſlender meaſure) that they doe indeed conclude a three-fold ſeparation of holy from unholy.
1. Doctrinall, that the Miniſter of Chriſt, whileſt he liveth amongſt ſuch diſſolute and ſcandalous perſons, he is to ſeparate them in the application of his doctrine, between the holy and unholy, between the precious and the vile: ſo as to make ſad the hearts of the wicked, whom God would have to be made ſad, and to ſtrengthen the heart and hands of the righteous, whom God would have to be comforted.
Secondly, A practicall ſeparation in a mans own perſon, that what a man findeth upon thoſe grounds and principles to be unwarrantable and ſinfull, he doe forbeare the ſame in his own practiſe, and diſſwade others from the ſame by his doctrine and example.
Thirdly, An Eccleſiaſticall ſeparation, that when a man cannot continue in fellowſhip with ſuch a Church, but that he ſhall be compelled to the practiſe of ſome ſinne, or of neceſſitie to communicate with the ſinnes of others, then (after all good means uſed, in vaine, to redreſſe thoſe evils) meekly to ſeparate and withdraw himſelfe from fellowſhip with them in Church-Communion, as one that cannot enjoy the good which is found amongſt them, without partaking in ſundry evils that cleave to them.
Thus farre I have conſidered the grounds and Principles of Reformation, (of which the Examiner ſpeaketh) and doe finde that they doe neceſſarily conclude, a ſeparation of holy from unholy thus farre. But I confeſſe, I have not conſidered, nor can I finde out, by any further due conſideration, that the principles and grounds of Reformation doe neceſſarily conclude a ſeparation from the Engliſh Churches, as falſe Churches, from their Miniſtery, as a falſe Miniſtery, from their worſhip as a falſe worſhip, from all their profeſſors, as from no viſible Saints. Nor can I finde, that they doe either neceſſarily or probably conclude, a ſeparation from hearing the word preached by godly Miniſters in the Pariſh-Churches in England: Nor can I finde, that the building of our Churches in theſe ends of the world is the raiſing up of a ſquare houſe upon the keele of a Ship, unleſſe it be the Arke of Noah: for as the ſoules in the Arke were ſaved from water; ſo we finde by experience, and good evidence from the word, that the Lord bleſſeth our Church-Communion and adminiſtrations with ſoule-ſaving efficacy, through his grace in Chriſt.
Thirdly, The third particular, which the Examiner ſaith, I have not duely conſidered, is, The multitudes of holy and faithfull men and women, who have witneſſed this truth from Queene Maries dayes, by writing, diſputing, and ſuffering, farre above what the Non-conformiſts have done, &c.
Reply. This particular hath been conſidered above in Anſwer to Chapter 23.
Fourthly, The fourth particular, which he deſireth might be better conſidered, Is our own practiſe, and profeſſion. Our practiſe, in conſtituting our Churches of none but godly perſons, and uniting them into a body by voluntary mutuall Covenant, and adding none to them, but perſons carefully examined and approved, and entering by way of confeſſion, both of their ſinnes, and of their faith. Our practiſe alſo, in ſuppreſſing other Engliſh, who have attempted to ſet up a Congregation in a Pariſhionall way. Our profeſſion in the late Anſwer we gave to many worthy perſons, (whom yet we account godly Miniſters and people) that we could not permit them to live in the ſame Common-wealth together with us, if they ſhould ſet up any other Church and Worſhip, then what our ſelves practiſe.
Reply. 1. Our practiſe in the conſtituting and ordering our own Churches here, holdeth forth, what matter, and forme, and order of the Church, we doe beleeve to be moſt agreeable to the patterne ſet before us in the Goſpel of Chriſt. And our not receiving all commers unto the Communion of the Lords Table, and other parts of Church-fellowſhip, (ſaving onelyonly, unto the publick hearing of the Word, and preſence at other duties) it argueth indeed, that ſuch perſons, either thinke themſelves unfit materialls for Church-fellowſhip, (and ſo they never offer themſelves to us) or elſe that we our ſelves conceive them to be as ſtones ſtanding in need of a little more hewing and ſquaring, before they be layed, as living ſtones in the walls of the Lords houſe. All which amounteth onelyonly to this, That we doe conſider and bewaile the defects of the Churches of England, in receiving ignorant and ſcandalous perſons to all the liberties of the Lords Table, and of his houſe, as other wayes. But it doth not at all argue (neither is it our minde it ſhould argue) their Churches, and worſhip, and Miniſtery, and members, ſhould all of them be ſeparated from as falſe, or none at all.
Our practiſe in ſuppreſſing ſuch as have attempted to ſet up a Pariſhionall way, I never heard of ſuch a thing here to this day. And if any ſuch thing were done, before my coming into the Countrey, I do not thinke it was done by forcible compulſion, but by rationall conviction.
But as for our profeſſion, that wee ſhould anſwer many worthy Miniſters and people in England, that wee could not permit them to live in the ſame Common-wealth with us, if they varied from us.
I have cleared it above (in Anſwer to Chapt. 11.) to be a notorious falſhood: and but that I know the Devill is able to create ſlander of nothing, (as God is able to create truths of nothing) I ſhould thinke it incredible, that any man who hath been in New-England ſhould be able to ſay, (as the Examiner here doth) that we perſecute the Pariſhes in New-England, and yet frequent the Pariſhes in Old England.
Fiftly, The fift particular which he thinks I have not duely conſidered is, That in the Pariſhes (which Mr Cotton holdeth but inventions of men) how ever they would have liberty to frequent the worſhip of the Word, yet they ſeparate from the Sacraments: And yet (according to our own Principles) there is as true Communion in the miniſtration of the Word, as in the Seales. What myſtery (ſaith he) ſhould be in this, but that here, (to wit, in Old England) the Croſſe of Chriſt may be avoyded, if perſons come to Church?
Reply. 1. It is an untruth, that Mr. Cotton holdeth the Pariſhes to be but inventions of men; for though I hold, that the receiving of all the Inhabitants in the Pariſh, into the full fellowſhip of the Church, and the admitting of them all unto the liberty of all the Ordinances, is an humane corruption, (and ſo if he will, an humane invention;) yet I doe not hold, nor ever did, that their Pariſhes were onelyonly an humane invention. For I beleeve, the Lord Jeſus hath the truth of his Churches, and Miniſtery, and worſhip in them, notwithſtanding the inventions of men ſuperadded to them.
Reply. 2. Though I doe beleeve, there is as true Communion in the miniſtration of the Word in a Church-eſtate (to wit, to ſuch as are in Church-eſtate) with the Miniſter of the Word, as in the Seales. Yet it is farre from me to hold, and from any principle of mine to inferre, that there is as true Communion in the miniſtration of the Word to every hearer, as in the Seales; for then we might as eaſily admit our Indians to the Seales, as we doe admit them daily to the miniſtration of the Word.
Reply. 3. It is a malignant and Satanicall miſconſtruction of the intentions of ſuch godly perſons, who (out of ſincere affection to ſpirituall growth) doe heare the Miniſtry of the Word from godly Preachers in England, to accuſe them before God, and Angels, and men, that they doe it to avoyd the Croſſe of Chriſt, (to wit, perſecution) which may be avoyded in a great meaſure, if perſons come to Church.
It is well knowne, that ſundry of them are ſo ſincere and conſtant in their profeſſion, that as they have ſuffered much for the cauſe of Chriſt, againſt humane corruptions in Gods worſhip: ſo they would be ready to ſuffer yet more, for neglecting to come to Church, if they ſuſpected any humane corruption at all in it.
Againe, It is well knowne, that any ſtranger in London, (by removing now and then his lodging) may eſcape not onelyonly perſecution, but obſervation, for a longer time, then any of our hearers are ordinarily wont to ſojourne there: Beſides, in this time of univerſall freedome from all perſecution during this long Parliament, why doe not our members of theſe Churches forbeare to heare the Word in the Pariſhes now, when there is no feare nor danger at all of perſecution, for not coming to Church?
His ſixt and laſt particular conſideration is, That how ever Mr. Cotton ſaith, He hath not found ſuch preſence of Chriſt and evidence of the Spirit in ſuch (ſeparate) Churches, as in the Pariſhes: What ſhould be the reaſon of their great rejoycings and boaſtings of their own ſeparations in New-England, in ſo much, 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 meete in Old England without perſecution: which therefore in Old England they avoyde, by frequenting the way of Church-worſhip in the Pariſhes, which in New-England they perſecute.
Reply. 1. The Examiner might eaſily have ſatisfied himſelfe in this conſideration, if he had been willing to underſtand that which he knoweth to be our meaning. He knoweth very well, and hath often told us of it before, that we our ſelves in our Churches doe practiſe ſome kinde of ſeparation here, to wit, ſeparation, not from the Churches in Old England, as no Churches, but from ſome corruptions found in them. In ſuch Churches as ſo ſeparate, wee never ſpeake of them, that we had not found the preſence of Chriſt, or evidence of the Spirit in ſuch Churches. But I ſpeake of ſuch rigid Separatiſts Churches, as renounce the Churches, and Miniſtery, and worſhip, and Saints of England, as if they were all falſe, or none at all, and therefore utterly doe refuſe to heare the word in their Aſſemblies, which is ſuch a way of ſeparation, as I told him in my Letter, the Lord Jeſus never delivered, nor any of his Apoſtles after him, nor any of his Prophets before him. Of which he taketh no notice, nor giveth any ground either from Chriſt, or his Apoſtles, or Prophets, for ſuch practiſe; but putteth us off, that we practiſe ſeparation our ſelves, and rejoyce therein, as if our ſeparation and theirs were both of one nature, and meaſure: which indeed differ as much (as I ſaid before) as Chirurgery, and Butchery.
Reply. 2. When he telleth us, We boaſt of our ſeparations in New-England, yea ſo farre, as that ſome of our moſt eminent have ſaid, that even the Apoſtles Churches were not ſo pure.
I muſt needs profeſſe, I never heard, nor read of ſuch a ſpeech, but onelyonly in this Examiners Booke. The ſpeech it ſelfe ſavoureth, I know not whether of more ignorance, or arrogancy, or blaſphemy. The broadeſt ſpeech in this kinde, that ever I heard to fall from the lips of any in this Countrey, was that of Mr. Williams himſelfe, who whileſt he lived at Salem (as I am credibly informed) would ſay, That of all the Churches of Chriſt in the world, the new Engliſh were the moſt pure, and of all the new Engliſh, the Church of Salem. I am ſo well acquainted with the liberty and boldneſſe of the Examiners tongue in calumniations, that untill I know the name of that eminent perſon, whom he reproacheth to have ſo ſpoken, he muſt give me leave to feare, either a miſtake, or that which is worſe.
Reply. 3. It is a double calumny, (but ſuitable to many other of the former) that wee in New-England doe perſecute the way of ſeparation, whether the one kinde of ſeparation, or the other. It is true of neither, for we practiſe the one, and tolerate the other.
And againe, that we frequent the Pariſh-Churches in Old England, to avoyd perſecution.
Unleſſe mens tongues were their own, I wonder, how they can allow themſelves to ſpeake ſo exceſſively at random.
Theſe his ſix Conſiderations, having ſo little conſiderable truth, or waight in them, I juſtly ſaid, That he in withdrawing the people of God from hearing the voyce of Chriſt in ſo many Congregations, both in New-England, and in Old, did not helpe Jehovah againſt the mighty, but Satan againſt Jehovah, and againſt the mighty Ordinances of his Word, and Miniſtry.
But he anſwereth, that he helpeth the zealous ſoules of the Separati…n, and he helpeth us to ſeeke the Lord Jeſus without halting.
How he helpeth them I know not, unleſſe it be by depriving them of many precious meanes of grace, which they might enjoy by hearing the Word in either England: or unleſſe by his own example he now helpe them, Proficere in peius, to ſeparate further from all inſtituted worſhip of the Lord, to caſt off their own Churches, Miniſtery, Worſhip, as they have caſt off others before, that ſo they might ſeeke (for that which will never be found under the Sunne) new Apoſtles to make all things new. And as little doe I know, how he helpeth us to ſeeke the Lord Jeſus without halting, unleſſe it be to ſeeke him, as he himſelfe doth without Church-Ordinances.
For the Concluſion of his Booke, he is willing to take up the concluſion of my Letter; That whoſoever will not kiſſe the Sonne, (that is, will not heare and embrace the words of his mouth) ſhall periſh in their way, Pſal. 2.12.
This word is eſtabliſhed in heaven, and will take place in the earth throughout all generations.
But leaſt this word might profit himſelfe, (as ſelfe-love is apt to apply a word of threatening to any rather then to it ſelfe) he applieth it to Mr. Cotton, and to every ſoule, (to whom theſe lines of his may come) ſeriouſly to conſider, in this Controverſie, if the Lord Jeſus were himſelfe in perſon in Old, or New-England, what Church, what Miniſtery, what Worſhip, what Government he would ſet up, and what perſecution he would practiſe toward them that would not receive him.
For Anſwer, let me ſay in a word, this point hath been ſeriouſly conſidered already: and let it be ſtill conſidered and pondered in the Ballance of the Sanctuary, and doubtleſſe, for the firſt of theſe points, it will be found, that if the Lord Jeſus were here himſelfe in perſon, he would ſet up no other Church, nor Miniſtery, nor worſhip, nor government, then what himſelfe hath appointed in his Word: which though the Examiner, and many others, have ſought and ſearched what enormities they might finde in it, yet they have wearied themſelves, and found nothing. So true is the faithfull promiſe of the Lord Jeſus, that he hath built his Church upon a Rock, and the gates of Hell ſhall not prevaile againſt it, nor againſt the Ordinances thereof.
And for the latter point; What perſecution the Lord Jeſus if he were on earth, would practiſe againſt thoſe who would not receive him.
The Anſwer is neere at hand, and is written for the warning of all gain-ſayers; Thoſe mine enemies which would not that I ſhould reigne over them, bring them hither, and ſlay them before my face, Luk. 19.27. And yet I would not be ſo underſtood (in alledging this Scripture) as if Chriſt did allow his Vicegerents to practiſe all, that himſelfe would practiſe in his own perſon. For not all the practiſes, or acts of Chriſt, (as the Examiner ſeemeth to intimate) but the Lawes of Chriſt, are the Rules of mans Adminiſtrations. But of that more diſtinctly in due time, if the Lord ſhall give libertie to enquire further into the Examiners Bloudy Tenent.
To the Lord Jeſus, be the kingdome, power, and glory.
Amen.
FINIS.
End of the text · John Cotton, The Bloody Tenant Washed and Made White in the Blood of the Lamb (1647)