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]