PS_NyG_1982v029n002p0255_04110410

L a t o l e r a n c i a e n e l p e n s a m i e n t o d e . 349 (as the distinction saith) in such worship (not being right) fellowship with God is lost, and such a service or ministration must be lamented and forsaken. Thirdly, I observe that gods people may live and die in such kindes of worship, notwithstanding that light from God publikely and privately, hath beene presented to them, able to convince: yet not reaching to their conviction and forsaking of such wayes, contrary to a conclusion after­ ward exprest, to wit (That fundamentals are so cleere, that a man can­ not but be convinced in Conscience, and therefore that such a person not being convinced, he is codemned of himselfe, and may be persecuted for sinning against his conscience). Fourthly, I observe that in such a maintaining a clearnesse of fundamen­ tals or weightier points, and upon that ground a persecution of men, because they sinne against their consciences, Mr. Cotton measures that to others, which himselfe when he lived in such practices, would not have had measured to himselfe. As first, that it might have beene affir­ med of him, that in such practices he did sinne against his conscience, having sufficient light shining about him. Secondly, that hee should or might lawfully have beene cut off by death or banishment, as an Hereticke, sinning against his owne conscience» 177. En cuanto a la distinción que hace referencia al modo de profesar la fe, bien sea pacíficamente o con arrogancia e impetuosidad que pu­ diera poner en peligro la paz civil, se discute el sentido tanto de «paz civil» como del término «arrogancia», aplicado a la profesión y pra­ xis de la fe. La «paz civil» afirma R. Williams, no es otra cosa que la pax civitatis, la paz de la ciudad, sea ésta inglesa, escocesa, española o turca. Dicha paz puede existir incluso en la multiplicidad de creencias y prácticas religiosas de sus componentes; con otras palabras, la paz civil es una realidad diametralmente distinta a la paz religiosa, dán­ dose el caso de que los cristianos, aun luchando legítimamente por la defensa de su fe y por la manifestación pública de ella, pueden res­ petar, incluso contribuir, al mantenimiento de la misma. Así lo con­ firma la historia del pueblo de Dios que, en la esclavitud, y en defen­ sa de un culto que estimaba verdadero, se integraba en la paz ciuda­ dana. Y , en definitiva, la razón última de esta distinción viene dada en la concepción de Iglesia, que examinaremos a su debido tiempo. 177. Id., o . c.y 70-1.