{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_65739/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_65739","id":"gutenberg_65739","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/65739","summary":null,"tags":["Baptists -- New England -- Early works to 1800","Category: History - Early Modern (c. 1450-1750)","Category: Philosophy & Ethics","Category: Religion/Spirituality","Church and state -- Early works to 1800","Cotton, John, 1584-1652","Liberty of conscience -- Early works to 1800","Persecution -- Early works to 1800"],"text":"Note: Images of the original pages are available through\n Internet Archive. See\n https://archive.org/details/bloudytenentofpe00will_1\n\n\n\n\n\nTHE BLOUDY TENENT OF PERSECUTION.\n\n\n * * * * * *\n\nTHE HANSERD KNOLLYS SOCIETY,\n\nFOR THE PUBLICATION OF THE WORKS OF EARLY ENGLISH AND OTHER BAPTIST\nWRITERS.\n\n\nTreasurer.\n\n CHARLES JONES, ESQ.\n\nHonorary Secretaries.\n\n EDWARD B. UNDERHILL, ESQ.\n REV. WILLIAM JONES.\n\nSecretary.\n\n MR. GEORGE OFFOR, JUN.\n\nCouncil.\n\n REV. J. ACWORTH, LL.D.\n \u2014 JOSEPH ANGUS, M.A.\n \u2014 C. M. BIRRELL.\n \u2014 CALEB EVANS BIRT, M.A.\n \u2014 WILLIAM HENRY BLACK.\n \u2014 WILLIAM BROCK.\n \u2014 THOMAS BURDITT.\n \u2014 JABEZ BURNS, D.D.\n \u2014 F. A. COX, D.D., LL.D.\n \u2014 T. S. CRISP.\n \u2014 B. DAVIES, PH. D.\n \u2014 B. EVANS.\n \u2014 B. GODWIN, D.D.\n \u2014 F. W. GOTCH, M.A.\n \u2014 W. GROSER.\n \u2014 J. H. HINTON, M.A.\n \u2014 J. HOBY, D.D.\n CHARLES THEODORE JONES, ESQ.\n G. F. KEMP, ESQ.\n GEORGE LOWE, ESQ. F.R.S.\n REV. W. H. MURCH, D.D.\n \u2014 J. P. MURSELL.\n \u2014 THOMAS FOX NEWMAN.\n GEORGE OFFOR, ESQ.\n REV. G. H. ORCHARD.\n \u2014 J. J. OWEN.\n \u2014 T. POTTENGER.\n \u2014 THOMAS PRICE, D.D.\n J. READ, ESQ.\n REV. ROBERT ROFF\n \u2014 JOSHUA RUSSELL.\n \u2014 J. SPRIGG, M.A.\n \u2014 EDWARD STEANE, D.D.\n \u2014 CHARLES STOVEL.\n \u2014 THOMAS THOMAS.\n \u2014 FREDERICK TRESTRAIL.\n\nIt has been a matter of regret with many, that the writings of the early\nmembers and ministers of the Baptist churches of this country should be\ncomparatively so little known. The present appears to be a favourable\ntime to reprint such of them as may be deemed worthy of perpetuation,\nfrom their historical or theological importance.\n\nThese writings are confined to no peculiarity of sentiment, but embrace\nevery topic of divine truth, which the word of God presents for the\nsalvation of the believer, as well as for the regulation of the church of\nChrist.\n\nTo the Baptists, belongs the honour of first asserting in this land, and\nof establishing on the immutable basis of just argument and scripture\nrule, the right of every man to worship God as conscience dictates, in\nsubmission only to divine command.\n\nRejecting the authority of men in matters of faith, they wrote with\ngreat simplicity and directness of purpose. Scripture alone was their\nauthority, and excepting some of their polemical works, their productions\nare remarkably free from that parade of learning which was the fault of\ntheir age.\n\nThey were not, however, destitute of learning. Most of the early Baptists\nhad had an university education: and if this privilege was not enjoyed by\ntheir successors, it was because the national seats of learning denied it\nto them. The names of Bampfield, Canne, Cornwell, Danvers, Delaune, Du\nVeil, Denne, Grantham, Jessey, Knollys, Smyth, and Tombes, are sufficient\nto prove that the Baptist churches were not destitute of able and learned\nexpounders of their sentiments, eminent for their attainments in both\nclassical and divine knowledge.\n\nThe historical value of the works which it is proposed to reproduce,\nis very great. Their authors exercised no mean influence on the course\nof national affairs during the period of Cromwell\u2019s protectorate, and\nthey became in subsequent reigns, as they had been in times preceding\nthe Commonwealth, the especial objects of ecclesiastical and political\npersecution. Some of the works which it is desired to publish will also\nembrace the period of the Reformation, and illustrate the sufferings\nendured, by the baptists of that eventful period, for conscience sake.\n\nAs theological writers they are characterized by fervour of spirit; deep\nstudy of the word of God; great facility of application of divine truths\nto passing events; a holy attachment to \u201cthe truth as it is in Jesus;\u201d\nclear and pungent exhibitions of the word of life; an uncompromising\nadherence to the scriptures as the rule of doctrine, practice, and\necclesiastical organization and discipline; and finally, a fearless\nfollowing of their convictions, derived from the divine oracles.\n\nWorks of this kind are also wanting for our congregational and family\nlibraries. It is to be feared that too many of us are ignorant of our own\nhistory, and of the great and good men who lost all in the maintenance of\nour principles.\n\nThe series of proposed volumes will include the works of both General\nand Particular Baptists; Records and Manuscripts relating to the rise\nand progress of Baptist churches; Translations of such works as may\nillustrate the sufferings of the Baptists and the extension of their\nprinciples, together with such Documents as are to be found only in large\nhistorical collections, or may not yet have appeared in an accessible\nform. On the Baptismal controversy only those treatises will be given,\nwhich are of acknowledged worth or historic value. The whole will be\naccompanied with biographical notices of the authors, and with such notes\nand illustrations as may be essential to their completeness.\n\nThe publications will consist of works produced before the close of\nthe seventeenth century. The following list comprises the names of\nsome of the authors whose works are intended to form part of the\nseries;\u2014Bampfield, Blackwood, Bunyan, Canne, Collier, Collins, Cornwall,\nDanvers, Delaune, Denne, Du Veil, Drapes, Grantham, Griffith, Helwys,\nHow, Jeffrey, Jessey, Keach, Kiffin, King, Knollys, Lawrence, Palmer,\nPowell, Pendarves, Smyth, Stennett, Tombes, Roger Williams, &c.\n\n\nTerms of Subscription.\n\n 1. Every subscriber of ten shillings and sixpence annually will\n be entitled to one copy of every work issued during the year of\n his subscription. Two volumes at least will be published for\n the 10s. 6d.\n\n 2. Subscriptions will be considered due, in advance on the\n first of January of every year.\n\n 3. Ministers and Sunday Schools obtaining each _ten_\n subscribers annually, will be entitled to one copy of every\n work published in the year for which such subscriptions are\n paid.\n\n 4. Books will be delivered, free of expense, in London,\n Edinburgh, and Dublin, from which places they will be sent at\n the cost of the subscriber by any channel he may appoint.\n\nSubscriptions will be received by the Treasurer, at Vassall Road,\nKennington; by the Honorary Secretaries, Mr. UNDERHILL, of Newmarket\nHouse, Nailsworth; Rev. W. Jones, at Stepney College; or by any member\nof the Council; also by Mr. G. OFFOR, jun., Secretary, Baptist Mission\nHouse, Moorgate Street, London, to whom all communications for the\nSociety should be addressed, or at the Depository, B. L. GREEN\u2019S, 68,\nPaternoster Row.\n\n * * * * * *\n\n\n THE\n BLOUDY TENENT\n OF\n PERSECUTION\n FOR\n CAUSE OF CONSCIENCE DISCUSSED:\n AND\n MR. COTTON\u2019S LETTER\n EXAMINED AND ANSWERED.\n\n BY ROGER WILLIAMS.\n\n EDITED FOR\n The Hanserd Knollys Society,\n BY\n EDWARD BEAN UNDERHILL.\n\n LONDON:\n PRINTED FOR THE SOCIETY,\n BY J. HADDON, CASTLE STREET, FINSBURY.\n 1848.\n\n\n\n\nA BIOGRAPHICAL INTRODUCTION.\n\n\nIt was on the 1st day of December, in the year 1630, that Mr. Roger\nWilliams, with his wife, embarked at Bristol for America, in the ship\nLyon, Captain William Pierce.\n\nTwo years and a half before, a number of eminent and enthusiastic men\nhad gone forth, animated by religious principles and purposes, to seek\na home and a refuge from persecution on the wild and untenanted shores\nof Massachusetts Bay. Charles I. had announced his design of ruling\nthe English people by arbitrary power, only a few days before a patent\nfor the Company of Massachusetts Bay passed the seals.[1] No provision\nwas made in this document for the exercise of religious liberty. The\nemigrants were puritans, and although they had suffered long for\nconscience\u2019 sake, on this subject their views were as contracted as\nthose of their brethren who in Elizabeth\u2019s reign sought the overthrow of\nEngland\u2019s hierarchy.[2] The patent secured to them, however, to a great\nextent, a legislative independence of the mother country; but they soon\nemployed that power to persecute differing consciences.\n\nThe emigrants landed at Salem at the end of June, 1629. A few mud\nhovels alone marked the place of their future abode. On their passage\nthey arranged the order of their government, and bound themselves by\nsolemn covenant to each other and the Lord. As religion was the cause\nof their abandonment of their native land, so was its establishment\ntheir first care. At their request a few of the settlers at Plymouth,\nwhere in 1620 a colony had been established by the members of Mr. John\nRobinson\u2019s church, came over to assist and advise on the arrangement of\ntheir church polity. After several conferences, the order determined\non was the congregational, and measures were immediately taken for the\nchoice of elders and deacons. A day of fasting and prayer was appointed,\nand thirty persons covenanted together to walk in the ways of God. Mr.\nSkelton was chosen pastor, Mr. Higginson teacher, both puritan clergymen\nof celebrity, and Mr. Houghton ruling elder. They agreed with the church\nat Plymouth, \u201cThat the children of the faithful are church members with\ntheir parents, and that their baptism is a seal of their being so.\u201d[3]\n\nThe church was thus self-constituted. It owned no allegiance to bishop,\npriest, or king. It recognized but one authority\u2014the King of saints: but\none rule\u2014the word of God. The new system did not, however, meet with\nthe approbation of all this little company. Some still fondly clung to\nthe episcopacy of their native land, and to the more imposing rites of\ntheir mother church. The main body of the emigrants did not altogether\nrefuse to have communion with the church which had so unnaturally driven\nthem away; but, as they said, they separated from her corruptions, and\nrejected the human inventions in worship which they discovered in her\nfold. Not so all. Liberty of worship they desired indeed, but not a\nnew form of polity. Two brothers, John and Samuel Browne, the one a\nlawyer, the other a merchant, were the leaders of this little band. They\nwished the continuance of the Common Prayer, of the ceremonies usually\nobserved in the administration of baptism and the Lord\u2019s Supper, and a\nwider door for the entrance of members into a church state. Dissatisfied\nwith the new order of things, they set up a separate assembly. This was\na mutiny against the state, as well as against the church; and proving\nincorrigible, the brothers were sent home in \u201cthe Lyon\u2019s Whelp.\u201d[4]\n\nIn the year 1630, a large addition was made to the pilgrim band, on the\narrival of Governor Winthrop. Not less than 1500 persons accompanied\nhim, to escape the bigotry and persecuting spirit of Laud. Several new\nsettlements were formed, and the seat of the colonial government was\nfixed at Boston. Though sincere in their attachment to true religion, and\ndesirous of practising its duties unmolested by episcopal tyranny, they\nthought not of toleration for others. No such idea had dawned upon them.\nThey were prepared to practise over other consciences the like tyranny to\nthat from which they had fled.\n\nWith nobler views than these did Mr. Williams disembark at Boston, after\na very tempestuous voyage, on the 5th of February in the year 1631. The\ninfant colony had suffered very much during the winter from the severity\nof the weather, and the scarcity of provisions. The arrival of the Lyon\nwas welcomed with gratitude, as the friendly interposition of the hand of\nGod.[5]\n\nRoger Williams was at this time little more than thirty years of age\u2014\u201ca\nyoung minister, godly and zealous, having precious gifts.\u201d[6] Tradition\ntells us, that he was born in Wales: that he was in some way related to\nCromwell: that his parents were in humble life: and that he owed his\neducation to Sir Edward Coke, who, accidentally observing his attention\nat public worship, and ascertaining the accuracy of the notes he took of\nthe sermon, sent him to the University of Oxford. All this may or may not\nbe true; but it is evident that his education was liberal, and that he\nhad a good acquaintance with the classics and the original languages of\nthe scriptures.\n\nHe himself informs us, that in his early years his heart was imbued with\nspiritual life. \u201cFrom my childhood, the Father of lights and mercies\ntouched my soul with a love to himself, to his only begotten, the true\nLord Jesus, to his holy scriptures.\u201d[7] At this time he must have been\nabout twelve years old. His first studies were directed to the law,\nprobably at the suggestion of his patron. He became early attached to\nthose democratic principles which are so ably stated in the \u201cBloudy\nTenent,\u201d and to those rights of liberty which found so able a defender\nin the aged Coke. Subsequently, however, he turned his attention to\ntheology, and assumed the charge of a parish. It was during this period\nthat he became acquainted with the leading emigrants to America; and he\nappears to have been the most decided amongst them in their opposition to\nthe liturgy, ceremonies, and hierarchy of the English church.[8] It is\nprobable that it was upon the subject of the grievances they endured, he\nhad the interview with King James of which he speaks in a letter written\nlate in life.[9]\n\nIt was a notable year, both in Old and in New England, in which Williams\nsought a refuge for conscience amid the wilds of America. Autocratic\nrule was decided upon by the infatuated Charles, and the utterance of\nthe most arbitrary principles from the pulpits of the court clergy was\nencouraged. Doctrines subversive of popular rights were taught, and the\nsermons containing them published at the king\u2019s special command. Laud\nassumed a similar authority in ecclesiastical affairs. With unscrupulous\nzeal and severity he sought to extirpate puritanism from the church. The\nCalvinistic interpretation of the articles was condemned, and Bishop\nDavenant was rebuked for a sermon which he preached upon the 17th. The\npuritans were to a man Calvinists, the Laudean party were Arminians. And\nas if to give the former practical proof of the lengths to which Laud was\nprepared to go, and to shut them up either to silence or to voluntary\nbanishment, Leighton, for his \u201cPlea against Prelacy,\u201d was this year\ncommitted to prison for life, fined \u00a310,000, degraded from his ministry,\nwhipped, pilloried, his ears cut off, his nose slit, and his face branded\nwith a hot iron. From this tyranny over thought and conscience Williams\nfled, only to bear his testimony against similar outrages upon conscience\nand human rights in the New World\u2014to find the same principles in active\noperation among the very men who like him had suffered, and who like him\nsought relief on that distant shore.\n\nNo sooner had Mr. Williams landed at Boston, than we find him declaring\nhis opinion, that \u201cthe magistrate might not punish a breach of the\nsabbath, nor any other offence, as it was a breach of the first\ntable.\u201d[10] Moreover, so impure did he deem the communion of the\nchurch of England, that he hesitated to hold communion with any church\nthat continued in any manner favourable to it. This was, however, the\ncase with the church at Boston. It refused to regard the hierarchy\nand parishional assemblies of the English church as portions of the\nabominations of anti-christ. It permitted its members, when in England,\nto commune with it, in hearing the word and in the private administration\nof the sacraments.[11] Thus while separating from its corruptions, the\nemigrants clave to it with a fond pertinacity. This was displeasing to\nthe free soul of Williams. He refused to join the congregation at Boston.\nIt would have been a weak and sinful compliance with evil. He could not\nregard the cruelties and severities, and oppression, exercised by the\nchurch of England, with any feelings but those of indignation. That could\nnot be the true church of Christ on whose skirts was found sprinkled the\nblood of saints and martyrs. He therefore gladly accepted the invitation\nof the church at Salem, and a few weeks after his arrival he left Boston\nto enter upon the pastorate there.\n\nBut on the very same day on which he commenced his ministry at Salem\n(April 12), the General Court of the Colony expressed its disapprobation\nof the step, and required the church to forbear any further proceeding.\nThis was an arbitrary and unjust interference with the rights of the\nSalem church. As a congregational and independent community, it had a\nperfect right to select Mr. Williams for its pastor. The choice of its\nministry is one of the church\u2019s most sacred privileges, to be exercised\nonly in subordination to the laws and to the will of its great Head.\nThis right the General Court most flagrantly violated, and thus laid the\nfoundation for that course of resistance which eventually led to the\nbanishment of Mr. Williams.[12]\n\nTo the civil government of the colony Mr. Williams was prepared to give\nall due submission. Very soon after his arrival, he entered his name\nupon the list of those who desired to be made freemen, and on the 12th\nof May took the customary oaths. Yet as if to bring into conflict at\nthe earliest moment, and to excite the expression of those generous\nsentiments on religious and civil liberty which animated the soul of\nMr. Williams, on that very day the court \u201cordered and agreed, that for\nthe time to come, no man shall be admitted to the freedom of this body\npolitic, but such as are members of some of the churches within the\nlimits of the same.\u201d Thus a theocracy was established. The government\nbelonged to the saints. They alone could rule in the commonwealth, or\nbe capable of the exercise of civil rights. \u201cNot only was the door of\ncalling to magistracy shut against natural and unregenerate men, though\nexcellently fitted for civil offices, but also against the best and\nablest servants of God, except they be entered into church estate.\u201d[13]\nThis was to follow, according to Williams\u2019 idea, \u201cMoses\u2019 church\nconstitution,\u201d \u201cto pluck up the roots and foundations of all common\nsociety in the world, to turn the garden and paradise of the church and\nsaints into the field of the civil state of the world, and to reduce the\nworld to the first chaos or confusion.\u201d Our readers will find his reasons\nat large, against this perilous course, in the subsequent pages of this\nvolume.[14]\n\nAs peace could not be enjoyed at Salem, before the end of the summer\nMr. Williams withdrew to Plymouth; \u201cwhere,\u201d says Governor Bradford, \u201che\nwas freely entertained, according to our poor ability, and exercised\nhis gifts among us; and after some time was admitted a member of the\nchurch, and his teaching well approved.\u201d[15] Two years he laboured in\nthe ministry of the word among the pilgrim fathers; but it would seem\nnot without proclaiming those principles of freedom which had already\nmade him an object of jealousy. For on requesting his dismissal thence to\nSalem, in the autumn of 1635, we find the elder, Mr. Brewster, persuading\nthe church at Plymouth to relinquish communion with him, lest he should\n\u201crun the same course of rigid separation and anabaptistry which Mr. John\nSmith, the se-baptist, at Amsterdam, had done.\u201d[16] It was during his\nresidence at Plymouth that he acquired that knowledge of the Indian\nlanguage, and that acquaintance with the chiefs of the Narragansetts,\nwhich became so serviceable to him in his banishment.\n\nHis acceptance of their invitation afforded sincere and great pleasure\nto the church at Salem. His former ministry amongst them had resulted\nin a warm attachment, and not a few left Plymouth to place themselves\nunder his spiritual care. Two or three weeks only could have passed after\nhis return, when, on the 3rd of September, Mr. Cotton, his destined\nantagonist in the strife on liberty of conscience, landed at Boston, in\ncompany with Mr. Hooker and Mr. Stone; which \u201cglorious triumvirate coming\ntogether, made the poor people in the wilderness to say, That the God\nof heaven had supplied them with what would in some sort answer their\nthree great necessities: _Cotton_ for their clothing, _Hooker_ for their\nfishing, and _Stone_ for their building.\u201d[17]\n\nJohn Cotton was the son of a puritan lawyer. Educated at Cambridge,\nhe had acquired a large amount of learning; and by his study of the\nschoolmen sharpened the natural acuteness and subtilty of his mind. In\ntheology he was a thorough Calvinist, and adopted in all their extent\nthe theocratic principles of the great Genevan reformer. On his arrival\nin New England, he was immediately called upon to advise and arrange the\ncivil and ecclesiastical affairs of the colony. By his personal influence\nthe churches were settled in a regular and permanent form, and their\nlaws of discipline were finally determined by the platform adopted at\nCambridge in 1648. The civil laws were adjusted to the polity of the\nchurch, and while nominally distinct, they supported and assisted each\nother.[18]\n\nMatter for complaint was soon discovered against Mr. Williams. At\nPlymouth he had already urged objections relative to the royal patent,\nunder which the colonists held their lands. A manuscript treatise\nconcerning it now became the subject of consideration by the General\nCourt. In this work, Mr. Williams appears to have questioned the King\u2019s\nright to grant the possession of lands which did not belong to him, but\nto the natives who hunted over them. Equity required that they should be\nfairly purchased of the Indian possessors. Mr. Williams was \u201cconvented\u201d\nbefore the Court. Subsequently, he gave satisfaction to his judges of his\n\u201cintentions and loyalty,\u201d and the matter was passed by. It will be seen,\nhowever, that this accusation was revived, and declared to be one of the\ncauses of his banishment.[19]\n\nFor a few months, during the sickness of Mr. Skelton, Mr. Williams\ncontinued his ministry without interruption, and with great acceptance.\nOn the 2nd of August, 1634, Mr. Skelton died, and the Salem church\nshortly thereafter chose him to be their settled teacher. To this the\nmagistrates and ministers objected. His principles were obnoxious to\nthem. They sent a request to the church, that they would not ordain him.\nBut in the exercise of their undoubted right the church persisted, and\nMr. Williams was regularly inducted to the office of teacher.[20]\n\nOccasion was soon found to punish the church and its refractory minister.\nOn November the 17th, he was summoned to appear before the Court, for\nagain teaching publicly \u201cagainst the king\u2019s patent, and our great sin\nin claiming right thereby to this country: and for terming the churches\nof England anti-christian.\u201d A new accusation was made on the 30th of\nthe following April, 1635. He had taught publicly, it was said, \u201cthat a\nmagistrate ought not to tender an oath to an unregenerate man, for that\nwe thereby have communion with a wicked man in the worship of God, and\ncause him to take the name of God in vain. He was heard before all the\nministers, and very clearly confuted.\u201d[21] In the month of July he was\nagain summoned to Boston, and some other dangerous opinions were now laid\nto his charge. He was accused of maintaining:\u2014That the magistrate ought\nnot to punish the breach of the first table, otherwise than in such cases\nas did disturb the civil peace:\u2014That a man ought not to pray with the\nunregenerate, though wife or child\u2014That a man ought not to give thanks\nafter the sacrament, nor after meat. But the aggravation of his offences\nwas that, notwithstanding these crimes were charged upon him, the church\nat Salem, in spite of the magisterial admonitions, and the exhortations\nof the pastors, had called him to the office of teacher. To mark their\nsense of this recusancy, the Salem people were refused, three days after,\nthe possession of a piece of land for which they had applied, and to\nwhich they had a just claim.[22]\n\nThis flagrant wrong induced Mr. Williams and his church to write\nadmonitory letters to the churches of which these magistrates were\nmembers, requesting them to admonish the magistrates of the criminality\nof their conduct, it being a \u201cbreach of the rule of justice.\u201d The letters\nwere thus addressed because the members of the churches were the only\nfreemen, and the only parties interested in the civil government of the\ncolony. They were without effect. His own people began to waver under\nthe pressure of ministerial power and influence. Mr. Williams\u2019s health\ntoo gave way, \u201cby his excessive labours, preaching thrice a week, by\nlabours night and day in the field; and by travels night and day to go\nand come from the Court.\u201d Even his wife added to his affliction by her\nreproaches, \u201ctill at length he drew her to partake with him in the error\nof his way.\u201d[23] He now declared his intention to withdraw communion\nfrom all the churches in the Bay, and from Salem also if they would not\nseparate with him. His friend Endicot was imprisoned for justifying the\nletter of admonition, and Mr. Sharpe was summoned to appear to answer for\nthe same. In October he was called before the Court for the last time.\nAll the ministers were present. They had already decided \u201cthat any one\nwas worthy of banishment who should obstinately assert, that the civil\nmagistrate might not intermeddle even to stop a church from apostacy and\nheresy.\u201d[24] His letters were read, which he justified; he maintained all\nhis opinions. After a disputation with Mr. Hooker, who could not \u201creduce\nhim from any of his errors,\u201d he was sentenced to banishment in six weeks,\nall the ministers, save one, approving of the deed.[25]\n\nBefore proceeding to detail the subsequent events of his history, it will\nbe necessary to make a few remarks on the topics of accusation brought\nagainst Mr. Williams, and especially since they are often referred to in\nthe pages of the works now in the reader\u2019s hands.\n\nThe causes of his banishment are given by Mr. Williams in p. 375 of this\nvolume, with which agrees Governor Winthrop\u2019s testimony cited above. Mr.\nCotton, however, does not concur in this statement: the two last causes\nhe denies, giving as his reason, \u201cthat many are known to hold both those\nopinions, and are yet tolerated not only to live in the commonwealth,\nbut also in the fellowship of the churches.\u201d The other two points, he\nlikewise asserts, were held by some, who yet were permitted to enjoy\nboth civil and church liberties.[26] What then were the grounds of this\nharsh proceeding according to Mr. Cotton? They were as follows:\u2014\u201cTwo\nthings there were, which to my best observation, and remembrance, caused\nthe sentence of his banishment: and two other fell in, that hastened it.\n1. His violent and tumultuous carriage against the patent.... 2. The\nmagistrates, and other members of the general Court upon intelligence of\nsome episcopal and malignant practices against the country, they made\nan order of Court to take trial of the fidelity of the people, not by\nimposing upon them, but by offering to them, an oath of fidelity. This\noath when it came abroad, he vehemently withstood it, and dissuaded\nsundry from it, partly because it was, as he said, Christ\u2019s prerogative\nto have his office established by oath: partly because an oath was a\npart of God\u2019s worship, and God\u2019s worship was not to be put upon carnal\npersons, as he conceived many of the people to be.\u201d The two concurring\ncauses were:\u20141. That notwithstanding his \u201cheady and turbulent spirit,\u201d\nwhich induced the magistrates to advise the church at Salem not to call\nhim to the office of teacher, yet the major part of the church made\nchoice of him. And when for this the Court refused Salem the parcel of\nland, Mr. Williams stirred up the church to unite with him in letters of\nadmonition to the churches \u201cwhereof those magistrates were members, to\nadmonish them of their open transgression of the rule of justice.\u201d 2.\nThat when by letters from the ministers the Salem church was inclined to\nabandon their teacher, Mr. Williams renounced communion with Salem and\nall the churches in the Bay, refused to resort to public worship, and\npreached to \u201csundry who began to resort to his family,\u201d on the Lord\u2019s\nday.[27]\n\nOn examination, it is evident that the two statements do not\nmaterially differ. Mr. Williams held the patents to be sinful \u201cwherein\nChristian kings, so called, are invested with right by virtue of\ntheir Christianity, to take and give away the lands and countries of\nother men.\u201d[28] It were easy to represent opposition to the patent\nof New England as overthrowing the foundation on which colonial laws\nwere framed, and as a denial of the power claimed by the ministers\nand the General Court \u201cto erect such a government of the church as is\nmost agreeable to the word.\u201d Such was Mr. Cotton\u2019s view, and which he\nsucceeded in impressing on the minds of the magistrates. Mr. Williams may\nperhaps have acquired somewhat of his jealousy concerning these patents\nfrom the instructions of Sir Edward Coke, who so nobly withstood the\nindiscriminate granting of monopolies in the parliament of his native\nland.[29] There can be no question that Williams was substantially right.\nHis own practice, when subsequently laying the basis for the state of\nRhode Island, evinces the equity, uprightness, and generosity of his\nmotives. Perhaps too his views upon the origin of all governmental power\nmay have had some influence in producing his opposition. He held that the\nsovereignty lay in the hands of the people. No patent or royal rights\ncould therefore be alleged as against the popular will. That must make\nrulers, confirm the laws, and control the acts of the executive. Before\nit patents, privileges, and monopolies, the exclusive rights of a few,\nmust sink away.\n\nMoreover, it is clear, from Cotton\u2019s own statement, that this question\nof the patent involved that of religious liberty. The colony claimed\nunder it the right of erecting a church, of framing an ecclesiastical\npolity: and it exercised it. Ecclesiastical laws were made every whit\nas stringent as the canons of the establishment of the mother country.\nAlready we have seen that church members alone could be freemen. Every\nadult person was compelled to be present at public congregational\nworship, and to support both ministry and church with payment of dues\nenforced by magisterial power.[30] \u201cThree months was, by the law, the\ntime of patience to the excommunicate, before the secular power was to\ndeal with him:\u201d then the obstinate person might be fined, imprisoned, or\nbanished. Several persons were banished for noncompliance with the state\nreligion.[31] In 1644, a law was promulgated against the baptists, by\nwhich \u201cit is ordered and agreed, that if any person or persons, within\nthis jurisdiction, shall either openly condemn or oppose the baptizing\nof infants,\u201d or seduce others, or leave the congregation during the\nadministration of the rite, they \u201cshall be sentenced to banishment.\u201d The\nsame year we accordingly find that a poor man was tied up and whipped\nfor refusing to have his child sprinkled.[32] Heresy, blasphemy, and\nsome other the like crimes, exposed the culprit to expatriation. It\nwas against this course that Mr. Williams afterwards wrote his \u201cBloudy\nTenent;\u201d and through the \u201csad evil\u201d \u201cof the civil magistrates dealing in\nmatters of conscience and religion, as also of persecuting and hunting\nany for any matter merely spiritual and religious,\u201d which he opposed, was\nhe banished.[33]\n\nThe question of the patent could not therefore be discussed in the\nGeneral Court without involving a discussion upon religious liberty. Mr.\nCotton has chosen to make most prominent, in his articles of accusation,\nthe question of the origin of the patent; the magistrate, whose\nstatement is adduced by Mr. Williams, places in the forefront that of\nthe magistrate\u2019s power over conscience. As the matter stood, these two\nsubjects were allied. To doubt the one was to doubt the other. But Mr.\nWilliams was decided as to the iniquity of both.\n\nOn the subject of the denial of the oath of fidelity, it is evident, from\nMr. Cotton\u2019s statement, that the oath owed its origin to intolerance.\nEpiscopacy should have no place under congregational rule, no more than\nindependency could be suffered to exist under the domination of the\nEnglish hierarchy. But Mr. Williams appears to have objected to the oath\nchiefly on other grounds: it was allowed by all parties that oath-taking\nwas a religious act. If so, it was concluded by Mr. Williams, in entire\nconsistency with his other views, that, 1, It ought not to be forced\non any, so far as it was religious; nor, 2, could an unregenerate man\ntake part in what was thought to be an act of religious worship. Whether\nan oath be a religious act, we shall not discuss; but on the admitted\nprinciples of the parties engaged in this strife, Mr. Williams\u2019s argument\nseems to us irrefragable.\n\nOn the concurring causes referred to by Mr. Cotton, it will be\nunnecessary to make extended comment. The first of these is treated\nof at length in the second piece of this volume. Mr. Cotton and Mr.\nWilliams were representatives of the two great bodies of dissentients\nfrom the law-established church of England. One party deemed it to\nbe an anti-christian church, its rites to be avoided, its ministry\nforsaken, its communion abjured: these were the Separatists, or true\nNonconformists, to whom Mr. Williams belonged.[34] The other party,\nalthough declaiming against the supposed corruptions of the church, loved\nits stately service, its governmental patronage, its common prayer, and\nits parishional assemblies:[35] these were the puritans who, in New\nEngland, became Independents, or Congregationalists[36]\u2014in Old England,\nduring the Commonwealth, chiefly Presbyterians, and some Independents: to\nthese Mr. Cotton belonged.\n\nMr. Williams thought it his duty to renounce all connection with\nthe oppressor of the Lord\u2019s people, and also with those who still\nheld communion with her.[37] Let us not deem him too rigid in these\nprinciples of separation. There can be no fellowship between Christ and\nBelial. And if, as was indeed the case, the Anglican church too largely\nexhibited those principles which were subversive of man\u2019s inalienable\nrights, exercised a tyrannous and intolerable sway over the bodies and\nconsciences of the people, and drove from her fold, as outcasts, many of\nher best and holiest children,\u2014it is no wonder that they should in return\nregard her touch as polluting, her ecclesiastical frame as the work of\nanti-christ. The Congregationalists introduced her spirit and practice\ninto the legislation of the New World, and it behoved every lover of true\nliberty to stand aloof and separate from the evil. This did Mr. Williams.\nHe was right in regarding the relation of the Congregational polity to\nthe civil state in New England as _implicitly_ a national church state,\nalthough that relation was denied to be _explicitly_ national by Mr.\nCotton and his brethren. \u201cI affirm,\u201d said Williams, \u201cthat that church\nestate, that religion and worship which is commanded, or permitted to\nbe _but one_ in a country, nation, or province, _that_ church is not in\nthe nature of the particular churches of Christ, but in the nature of a\nnational or state church.\u201d[38]\n\nIt is, however, to this controversy that we are indebted for the\nsecond of the pieces reprinted in this volume. While wandering among\nthe uncivilized tribes of Indians, Mr. Cotton\u2019s letter came into Mr.\nWilliams\u2019s hands.[39] It seems to have been a part of a somewhat\nextended correspondence between them, and to have originated in Mr.\nCotton\u2019s twofold desire to correct the aberrations, as he deemed them,\nof his old friend, and to shield himself from the charge of being not\nonly an accessory, but to some degree the instigator of the sentence\nof banishment decreed against him. His defence of himself is unworthy\nof his candour, and betrays, by its subtle distinctions and passionate\nlanguage, by his cruel insinuations and ready seizure of the most\ntrifling inaccuracies, a mind ill at ease and painfully conscious that\nhe had dealt both unjustly and unkindly with his former companion in\ntribulation. By some means, but without his knowledge, Mr. Cotton\u2019s\nletter got into print, to him most \u201cunwelcome;\u201d and while in England, in\n1644, Mr. Williams printed his reply. It will be seen that Mr. Williams\nhas given the whole of it: and with scrupulous fidelity, adding thereto\nhis remarks and reasonings. Mr. Cotton, however, did not hesitate to\naver the righteousness of the persecution and banishment which Williams\nendured.[40]\n\nIn the Colonial Records, the date of Mr. Williams\u2019s sentence is November\n3, (1635). He immediately withdrew from all church communion with the\nauthors of his sufferings. A few attached friends assembled around him,\nand preparations were made for departure.[41] It would seem that he\nhad, for some time, contemplated the formation of a settlement where\nliberty, both civil and religious, should be enjoyed. This reached the\nears of his adversaries. His Lord\u2019s day addresses were attractive to\nmany, and withdrew them from the congregations of the dominant sect.\nProvoked at \u201cthe increase of concourse of people to him on the Lord\u2019s\ndays in private,\u201d and fearing the further extension of principles so\nsubversive of their state-church proceedings, they resolved on Mr.\nWilliams\u2019s immediate deportation. Two or three months had to elapse, of\nthe additional time granted for his departure, before their sentence\ncould take effect. Delay was dangerous: therefore the Court met at Boston\non the 11th of January, 1636, and resolved that he should immediately\nbe shipped for England, in a vessel then riding at anchor in the bay. A\nwarrant was despatched summoning him to Boston. He returned answer that\nhis life was in hazard; and came not. A pinnace was sent to fetch him;\n\u201cbut when they came at his house, they found he had been gone three days\nbefore; but whither they could not learn.\u201d[42]\n\nHis wife and two children, the youngest less than three months old, were\nleft behind. By a mortgage on his property at Salem he had raised money\nto supply his wants. He then plunged into the untrodden wilds; being\n\u201cdenied the common air to breathe in, and a civil cohabitation upon the\nsame common earth; yea, and also without mercy and human compassion,\nexposed to winter miseries in a howling wilderness.\u201d[43]\n\nAfter fourteen weeks\u2019 exposure to frost and snow, \u201cnot knowing what\nbread or bed did mean,\u201d he arrived at Seekonk,[44] on the east bank of\nPawtucket river. Here he began to build and plant. In the following\nexpressive lines he seems to refer to the kind support afforded him by\nthe Indians:\u2014\n\n \u201cGod\u2019s providence is rich to his,\n Let none distrustful be;\n In wilderness, in great distress,\n These ravens have fed me.\u201d[45]\n\nTheir hospitality he requited throughout his long life by acts of\nbenevolence, and by unceasing efforts to benefit and befriend them. He\ntaught them Christianity; and was the first of the American pilgrims to\nconvey to these savage tribes the message of salvation.\n\nBefore his crops were ripe for harvest, he received intimation from\nthe governor of Plymouth, that he had \u201cfallen into the edge of their\nbounds,\u201d and as they were loath to offend the people of the Bay, he was\nrequested to remove beyond their jurisdiction. With five companions he\nembarked in his canoe, descending the river, till arriving at a little\ncove on the opposite side, they were hailed by the Indians with the\ncry of \u201c_What cheer?_\u201d[46] Cheered with this friendly salutation they\nwent ashore. Again embarking, and descending the stream, they reached\na spot at the mouth of the Mohassuck river, where they landed, near to\na spring\u2014remaining to this day as an emblem of those vital blessings\nwhich flow to society from true liberty. That spot is \u201choly ground,\u201d\nwhere sprung up the first civil polity in the world permitting freedom\nto the human soul in things of God. There Roger Williams founded the\ntown of Providence. It was, and has ever been, the \u201crefuge of distressed\nconsciences.\u201d Persecution has never sullied its annals. Freedom to\nworship God was the desire of its founder\u2014for himself and for all, and he\nnobly endured till it was accomplished.\n\nIt has been generally held that the fourteen weeks above referred to were\nspent by Mr. Williams in traversing the wilderness, and in penetrating\nthe vast forests which separated Salem from Seekonk by land. Some doubts\nhave of late, however, been thrown upon this view.\n\nIt can scarcely be supposed that so long a time could have been\noccupied in the land journey from Salem to Seekonk. The distance is\nabout fifty miles. Even if we allow a considerable addition to this,\noccasioned by the detour rendered necessary to avoid the settlements\non the Bay, the time consumed cannot be accounted for. He himself has\ngiven us no details of this eventful journey. Only passing references\nto it occur in his various works. Yet these are of such a kind as to\nrender it more probable that his journey was made by sea, coasting\nfrom place to place, holding intercourse with the native tribes, whose\nlanguage he had previously acquired.[47] His route by sea would be\nnot less than 200 miles, to accomplish which by his own unaided arm,\ntogether with the interviews he undoubtedly held with the aborigines,\nand the time necessarily allotted for repose, or spent in waiting for\nfavourable weather, might well fill the fourteen weeks he tells us his\njourney lasted. His language supports this view, \u201cMr. Winthrop, he\nsays, privately wrote me _to steer my course_ to the Narraganset Bay.\nI took his prudent motion, and waiving all other thoughts and emotions\n_I steered my course_ from Salem, though in winter snow, into these\nparts.\u201d Again, \u201cIt pleased the Most High to direct my steps _into this\nbay_;\u201d which words would seem only applicable to a voyage by water. \u201cI\nwas sorely _tossed_ for one fourteen weeks.\u201d This language is evidently\nsuch as would be most natural in referring to a passage by sea.[48] But\nthere is one paragraph in the present volume which would seem to decide\nthe question. It is found at page 386. \u201cHad his soul [Cotton\u2019s] been in\nmy soul\u2019s case, exposed to the miseries, poverties, necessities, wants,\ndebts, _hardships of sea and land, in a banished condition_, he would,\nI presume, reach forth a more merciful cordial to the afflicted.\u201d Here\ndistinct reference is made to the sea as the scene of some of those\nhardships he endured. It is moreover known that travelling at that time\nwas chiefly by water, that Williams was a skilful boatman, and that he\npossessed a boat of his own soon after his settlement at Providence. In\nthe view of these particulars, we are constrained to the conclusion that\nMr. Williams journeyed by sea, often landing to seek for food, and to\nhold intercourse with the natives as to his final settlement.[49]\n\nOn reaching Providence, the first object of Mr. Williams would be to\nobtain possession of some land. This he acquired from the Narragansett\nIndians, the owners of the soil surrounding the bay into which he had\nsteered his course. By a deed dated the 24th March, 1638, certain\nlands and meadows were made over to him by the Indian chiefs which he\nhad purchased of them two years before, that is, at the time of his\nsettlement amongst them. He shortly after reconveyed these lands, to\nhis companions. In a deed dated 1661, he says, \u201cI desired it might be\nfor a shelter for persons distressed for conscience. I then considering\nthe condition of divers of my distressed countrymen, I communicated my\nsaid purchase unto my loving friends [whom he names], who then desired\nto take shelter here with me.\u201d[50] This worthy conception of his noble\nmind was realized, and he lived to see a settled community formed wherein\nliberty of conscience was a primary and fundamental law. Thirty-five\nyears afterward he could say, \u201cHere, all over this colony, a great number\nof weak and distressed souls, scattered, are flying hither from Old and\nNew England, the Most High and Only Wise hath, in his infinite wisdom,\nprovided this country and this corner as a shelter for the poor and\npersecuted, according to their several persuasions.\u201d[51]\n\nThe year 1638 witnessed the settlement of Rhode Island, from which\nthe state subsequently took its name, by some other parties, driven\nfrom Massachusetts by the persecution of the ruling clerical power.\nSo great was the hatred or the envy felt towards the new colony, that\nMassachusetts framed a law prohibiting the inhabitants of Providence from\ncoming within its bounds.[52] This was a cruel law, for thus trading\nwas hindered with the English vessels frequenting Boston, from whence\ncame the chief supplies of foreign goods. So great was the scarcity of\npaper from this cause among the Rhode Islanders, that \u201cthe first of their\nwritings that are to be found, appear on small scraps of paper, wrote as\nthick, and crowded as close as possible.\u201d \u201cGod knows,\u201d says Williams,\n\u201cthat many thousand pounds cannot repay the very temporary losses I have\nsustained,\u201d by being debarred from Boston.[53]\n\nIn March 1639, Mr. Williams became a baptist, together with several more\nof his companions in exile. As none in the colony had been baptized, a\nMr. Holliman was selected to baptize Mr. Williams, who then baptized\nMr. Holliman and ten others. Thus was founded the first baptist church\nin America.[54] On the 1st of the following July, Mr. Williams and his\nwife, with eight others, were excommunicated by the church at Salem, then\nunder the pastoral care of the celebrated Hugh Peters. Thus was destroyed\nthe last link which bound these exiles to the congregational churches\nof New England, where infant baptism and persecution abode, as in other\nchurches, in sisterly embrace together.[55]\n\nMr. Williams appears to have remained pastor of the newly formed church\nbut a few months. For, while retaining all his original sentiments\nupon the doctrines of God\u2019s word, and the ordinances of the church, he\nconceived a true ministry must derive its authority from direct apostolic\nsuccession or endowment: that, therefore, without such a commission\nhe had no authority to assume the office of pastor, or be a teacher\nin the house of God, or proclaim to the impenitent the saving mercies\nof redemption. It is, however, by no means clear that he regarded the\nlatter as wrong, for we find him in after days desiring to print several\ndiscourses which he had delivered amongst the Indians.[56] He seems\nrather to have conceived that the church of Christ had so fallen into\napostacy, as to have lost both its right form and the due administration\nof the ordinances, which could only be restored by some new apostolic,\nor specially commissioned messenger from above. Various passages in the\npresent volume will be met with which favour this view:[57] the following\nis from his \u201cHireling Ministry:\u201d \u201cIn the poor small span of my life, I\ndesired to have been a diligent and constant observer, and have been\nmyself many ways engaged, in city, in country, in court, in schools, in\nuniversities, in churches, in Old and New England, and yet cannot, in\nthe holy presence of God, bring in the result of a satisfying discovery,\nthat either the begetting ministry of the apostles or messengers to the\nnations, or the feeding and nourishing ministry of pastors and teachers,\naccording to the first institution of the Lord Jesus, are yet restored\nand extant.\u201d[58] From this passage it would seem that his objections\nwere rather owing to the imperfection of the church in its revived\ncondition, than to the want of a right succession in the ministry. These\nimperfections could be removed by a new apostolic ministry alone. He\ntherefore was opposed to \u201cthe office of any ministry, but such as the\nLord Jesus appointeth.\u201d Perhaps in the following assertion of Mr. Cotton\nwe have the true expression of Mr. Williams\u2019s views. He conceived \u201cthat\nthe apostacy of anti-christ hath so far corrupted all, that there can\nbe no recovery out of that apostacy till Christ shall send forth new\napostles to plant churches anew.\u201d[59]\n\nThe constantly increasing number of settlers in the new colony rendered\na form of civil government necessary. A model was drawn up, of which\nthe essential principles were democratic. The power was invested in\nthe freemen, orderly assembled, or a major part of them. None were to\nbe accounted delinquents for doctrine, \u201cprovided it be not directly\nrepugnant to the government or laws established.\u201d And a few months later\nthis was further confirmed by a special act, \u201cthat that law concerning\nliberty of conscience in point of doctrine, be perpetuated.\u201d Thus liberty\nof conscience was the basis of the legislation of the colony of Rhode\nIsland, and its annals have remained to this day unsullied by the blot\nof persecution.[60] But many were the examples of an opposite course\noccurring in the neighbouring colony of Boston. Not satisfied with having\ndriven Williams and many more from their borders by their oppressive\nmeasures against conscience, the General Court laid claim to jurisdiction\nover the young and rapidly increasing settlements of the sons of liberty.\nThis, concurring with other causes, led the inhabitants of Rhode Island\nand Providence to request Mr. Williams to take passage to England; and\nthere, if possible, obtain a charter defining their rights, and giving\nthem independent authority, freed from the intrusive interference of the\nMassachusetts Bay.\n\nIn the month of June 1643, Mr. Williams set sail from New York\nfor England, for he was not permitted to enter the territories of\nMassachusetts, and to ship from the more convenient port of Boston,\nalthough his services in allaying Indian ferocity, and preventing by his\ninfluence the attacks of the native tribes upon their settlements, were\nof the highest value and of the most important kind.[61]\n\nAt the time of his arrival in England, the country was involved in the\nhorrors of civil war. By an ordinance dated Nov. 3, 1643, the affairs of\nthe colonies were intrusted to a board of commissioners, of which Lord\nWarwick was the head. Aided by the influence of his friend, Sir Henry\nVane, Mr. Williams quickly obtained the charter he sought, dated March\n14, 1644, giving to the \u201cProvidence Plantations in the Narragansett\nBay,\u201d full power to rule themselves, by any form of government they\npreferred.[62]\n\nWith this charter Mr. Williams, in the summer of the same year, returned\nto New England, and landed at Boston, Sept. 17th, emboldened to tread\nthis forbidden ground by a commendatory letter to the Governor and\nAssistants of the Bay, from several noblemen and members of parliament.\nThe first elections under this charter were held at Portsmouth in May\n1641, when the General Assembly then constituted, proceeded to frame a\ncode of laws, and to commence the structure of their civil government.\nIt was declared in the act then passed, \u201cthat the form of government\nestablished in Providence Plantations is DEMOCRATICAL, that is to say,\na government held by the free and voluntary consent of all, or the\ngreater part of the free inhabitants.\u201d The conclusion of this Magna\nCharta of Rhode Island is in these memorable words: \u201cThese are the laws\nthat concern all men, and these are the penalties for the transgression\nthereof, which, by common consent, are ratified and established\nthroughout the whole colony. And otherwise than thus, what is herein\nforbidden, all men may walk as their consciences persuade them, every one\nin the name of his God. AND LET THE SAINTS OF THE MOST HIGH WALK IN THIS\nCOLONY WITHOUT MOLESTATION, IN THE NAME OF JEHOVAH THEIR GOD, FOR EVER\nAND EVER.\u201d[63] Mr. Roger Williams was chosen assistant, and in subsequent\nyears governor. Thus under the auspices of this noble-minded man was sown\nthe germ of modern democratic institutions, combining therewith the yet\nmore precious seed of religious liberty.\n\nWe here trace no further the history of Roger Williams in relation to\nthe state of which he was the honoured founder. To the period at which\nwe have arrived, their story is indissolubly allied together. Others,\nimbued with his principles, henceforth took part in working out the\ngreat and then unsolved problem\u2014how liberty, civil and religious, could\nexist in harmony with dutiful obedience to rightful laws. Posterity is\nwitness to the result. The great communities of the Old World are daily\napproximating to that example, and recognizing the truth and power of\nthose principles which throw around the name of ROGER WILLIAMS a halo of\nimperishable glory and renown.\n\nThe work of this eminent man, reprinted in the following pages, owes its\norigin to the events we have detailed, and to some other very interesting\ncircumstances. In the first volume of the publications of the Hanserd\nKnollys Society, will be found a piece, entitled \u201cAn Humble Supplication\nto the King\u2019s Majesty, as it was presented, 1620.\u201d This was a baptist\nproduction. It is a well arranged, clear, and concise argument against\npersecution, and for liberty of conscience. Mr. Williams informs us\nthat this treatise was written by a prisoner in Newgate for conscience\u2019\nsake. So rigid was his confinement that paper, pens, and ink were denied\nhim. He had recourse to sheets of paper sent, by a friend in London, as\nstoppers to the bottle containing his daily allowance of milk. He wrote\nhis thoughts in milk on the paper thus provided, and returned them to\nhis friend in the same way. \u201cIn such paper, written with milk, nothing\nwill appear; but the way of reading it by fire being known to this friend\nwho received the papers, he transcribed and kept together the papers,\nalthough the author himself could not correct, nor view what himself had\nwritten.\u201d[64]\n\nFrom this treatise was taken those arguments against persecution,[65]\nwhich being replied to by Mr. Cotton, gave rise to the work of Mr.\nWilliams, and which he has so significantly called \u201cThe Bloudy Tenent of\nPersecution Discussed.\u201d Mr. Cotton tells us that this excerpt was sent to\nhim about the year 1635, by Mr. Williams, and that Mr. Williams, against\nthe \u201croyal law of the love of the gospel, and without his knowledge,\npublished it, with his reply, adding thereto a refutation.\u201d[66] A\ncontradictory and more particular account is, however, given of the\naffair by Mr. Williams. No such letter or intercourse, he tells us,\npassed between him and Mr. Cotton on this subject. The prisoner\u2019s\narguments against persecution were presented to Mr. Cotton by Mr.\nHall, a congregational minister at Roxbury, to whom also Mr. Cotton\u2019s\nanswer was addressed. Mr. Hall not being satisfied, sent the papers\nto Mr. Williams _already printed_, who, therefore, conceiving that\nbeing printed they were no longer _private_ papers, felt at liberty to\npublish his discussion of Mr. Cotton\u2019s principles.[67] At the time when\nMr. Cotton wrote the letter to Mr. Hall, he tells us that Mr. Williams\n\u201cdid keep communion with all his brethren, and held loving acquaintance\nwith myself.\u201d It must therefore have been written some time before the\nbanishment of Mr. Williams, and soon after the arrival of Mr. Cotton in\nNew England.\n\nAt the close of Mr. Cotton\u2019s letter is found a reference to \u201ca treatise\nsent to some of the brethren late of Salem, who doubted as you do.\u201d This\ntreatise is the \u201cModel of Church and Civil Power,\u201d the examination of\nwhich forms the second part of the \u201cBloudy Tenent.\u201d[68] The authorship of\nit is attributed to Mr. Cotton by Mr. Williams. This Mr. Cotton denies.\nHe charges Mr. Williams with a \u201cdouble falsehood:\u201d First, in saying\nthat he wrote it; second, that the ministers who did write it sent it\nto Salem.[69] This \u201cblustering charge\u201d Mr. Williams repudiates. He\nrefers to the closing paragraph of Cotton\u2019s own letter, and avers, \u201cto\nmy knowledge it was reported, according to this hint of Mr. Cotton\u2019s,\nthat from the ministers of the churches such a model composed by them\nwas sent to Salem.\u201d He then adds, that hearing of it he wrote to \u201chis\nworthy friend Mr. Sharp, elder of the church at Salem, for the sight of\nit, who accordingly sent it to him.\u201d Moreover, Mr. Cotton approved of\nit, promoted it, and directed others to repair to it for satisfactory\ninformation:[70] it was therefore unworthy of him to pass so \u201cdeep\ncensures for none or innocent mistakes.\u201d The real author of it was\nprobably Mr. Richard Mather, of whom we are told that \u201cwhen the platform\nof Church Discipline was agreed\u2014in the year 1647, Mr. Mather\u2019s model was\nthat out of which it was chiefly taken.\u201d[71] Or perhaps it may preferably\nbe regarded as the result of an act passed by the General Court in the\nyear 1634, wherein the elders of every church were entreated to \u201cconsult\nand advise of _one uniform order_ of discipline in the churches ...\nand to consider how far the magistrates are bound to interpose for the\npreservation of that uniformity and peace of the churches.\u201d[72] Certain\nit is, that the principles of this document pervade all the subsequent\nlegislation of the colony, and many of its conclusions were embodied in\nthe ecclesiastical and civil laws. Mr. Williams did well in selecting\nthese two pieces for discussion. They broadly state those views which\nare antagonist to intellectual and religious freedom. Other treatises\nwere published to defend New England practices against the observations\nof friends in Old England, which are occasionally referred to by Mr.\nWilliams; but in none of them were developed to the same extent, that\npersecuting spirit and theocratic legislation which Mr. Williams so ably,\nso patiently, and so thoroughly confronts and confutes in the following\npages.\n\nThe \u201cBloudy Tenent\u201d was published in England in the year 1644, and\nwithout the name either of the author or publisher. It was written while\nhe was occupied in obtaining the charter for Rhode Island. In many parts\nit bears evident tokens of haste, and occasional obscurities show that he\nhad found no time to amend his work. Indeed he tells us, \u201cthat when these\ndiscussions were prepared for public in London, his time was eaten up in\nattendance upon the service of the parliament and city, for the supply of\nthe poor of the city with wood, during the stop of coal from Newcastle,\nand the mutinies of the poor for firing.\u201d[73] Nevertheless, his style is\ngenerally animated, the discussion acutely managed, and frequent images\nof great beauty adorn his page.\n\nAlthough not the first in England among the baptist advocates for\nthe great principle of liberty of conscience, Roger Williams holds a\npreeminent place. Previous to the Bloudy Tenent, several pieces had\nbeen published, of great interest and value. Some of these have been\nreprinted;[74] and we have already seen how one of them gave rise to\nthe present work of Williams. In 1642 we find a baptist asserting as\none of the results of infant baptism, that \u201chence also collaterally\nhave been brought the power of the civil magistrate into the church\n... being willingly ignorant that the state and church of the Jews is\nto be considered in a twofold respect, one as it was a civil state and\ncommonwealth and kingdom, in respect whereof it was common to other civil\nstates and kingdoms in the world; the other as it was the church of God,\nand in relation thereto had worship, commandments, a kingly office, and\ngovernment, which no other state and kingdom had or ought to have: for\nherein it was altogether typical. This state (the church) being spiritual\nadmits of none but Him, their spiritual Head, Lawgiver, James iv. 12.\u201d[75]\n\nIn 1643 another most able piece appeared, entitled, \u201cLiberty of\nConscience; or the sole means to obtain peace and truth.\u201d The author\nexpresses his opinion that the distractions and troubles of the nation\nwere owing in great measure to the general obstinacy and averseness of\nmost men of all ranks and qualities to tolerate and bear with tender\nconsciences, and different opinions of their brethren.\n\nThe same year in which the \u201cBloudy Tenent\u201d was published, there issued\nfrom the press \u201cThe Compassionate Samaritan, Unbinding the Conscience,\nand pouring oil into the wounds which have been made upon the\nseparation.\u201d This piece likewise asserts the rights of conscience with\ngreat clearness and power.\n\nUntil now the baptists stood alone in this conflict, they were the only\nknown advocates for perfect liberty; but in this year Mr. John Goodwin\nalso came forth to aid them,[76] and by his powerful writings did much to\ndisseminate right views on this great subject.\n\nThe activity of Mr. Williams, and his deep interest in whatever concerned\nthe well-being of his fellow countrymen, are still more illustrated by\nthe publications which he put forth while in England. For he not only\npublished his \u201cKey into the Language of America,\u201d composed while on\nhis voyage to this country, and the two treatises reprinted in this\nvolume; but also an anonymous piece, entitled \u201cQueries of Highest\nConsideration proposed to Mr. Thomas Goodwin\u2014presented to the High Court\nof Parliament,\u201d[77] containing clear and accurate observations on the\nrespective provinces of civil and ecclesiastical authority.\n\nThe publication of the \u201cBloudy Tenent\u201d was most offensive to the various\nparties into which the ruling powers of the State were divided. The\npresbyterians exclaimed against it as full of heresy and blasphemy. If\nwe may believe Mr. Richardson, they even proceeded so far as to burn\nit.[78] To this we are inclined to attach some confidence, as thereby\nwe may account for the extreme rarity of the book, and for what is in\nfact a second edition, published in the same year. The existing copies of\nthe work do not quite agree. While they are page for page and line for\nline the same, they differ in the fact of a table of errata being found\nin some, which errata are corrected in others. There is also a slight\ndifference in the type and orthography of the title page.[79]\n\nBaillie informs us that Williams\u2019s work did not meet with the approbation\nof the English Independents. Its toleration was too unlimited for\ntheir taste. They were willing to grant liberty only to those sound in\nfundamentals\u2014the identical views of their brother Congregationalists of\nAmerica.[80] Yet we are informed in a subsequent work by Mr. Williams,\nthat it operated most beneficially on the public mind. \u201cThese _images_\nand _clouts_ it hath pleased God to make use of to stop no small leaks of\npersecution, that lately began to flow in upon dissenting consciences,\nand to Master Cotton\u2019s own, and to the peace and quietness of the\nIndependents, which they have so long and so wonderfully enjoyed.\u201d[81]\n\nIn the year 1647, Mr. Cotton attempted a reply to Mr. Williams. He\nentitled his work, \u201cThe Bloudy Tenent washed, and made white in the bloud\nof the Lambe: being discussed and discharged of blood-guiltinesse by just\nDefence, &c. Whereunto is added a Reply to Mr. Williams\u2019s Answer to Mr.\nCotton\u2019s Letter. By John Cotton, Batchelor in Divinity, and Teacher of\nthe Church of Christ at Boston in New England. London. 1647.\u201d 4to. pp.\n195 and 144. In the notes of the present volume,[82] various examples are\ngiven of the character of this reply, and of the tortuous constructions\nadopted to escape the home thrusts of Mr. Williams. As compared with\nWilliams\u2019s work it displays great unfairness, and a most lamentable want\nof Christian temper and spirit\u2014it is \u201cwormwood and gall,\u201d to use Mr.\nWilliams\u2019s own words.\n\nA rejoinder appeared in the year 1652. It is entitled \u201cThe Bloody Tenent\nyet more Bloody by Mr. Cotton\u2019s endevour to wash it white in the blood\nof the Lambe, &c. By R. Williams, of Providence in New-England. London,\n1652.\u201d 4to. pp. 373. It is characterized by the kindest tone, the\nmost affectionate spirit, and a considerate treatment of Mr. Cotton\u2019s\nperversions, errors, and mistakes, which he did not deserve. It is\nproposed to reprint this volume as necessary to the completeness of the\npresent.\n\nThe work it is now the editor\u2019s great pleasure and satisfaction to place\nin the hands of the subscribers is of great rarity. But _six_ copies are\nat present known to exist of the original editions. Three of these are\nin America; two in the Library of Brown University, Rhode Island, and\none in the library of Harvard College. Three are in this country; one\nin the library of the present American Consul, Colonel Aspinall; one in\nthe British Museum; and one in the Bodleian Library. From the latter\nthe present reprint is made by the kind permission of the Librarian. It\nis a volume of two hundred and forty-seven pages, in small quarto. The\noriginal table of Contents is given with the pagination only altered. Mr.\nWilliams\u2019s Reply to Mr. Cotton\u2019s Letter, is of still greater rarity. Two\ncopies are in America; one in Yale College which is much mutilated, and\none in the possession of the family of the late Moses Brown, Esq., of\nProvidence. Two are in this country; one in the British Museum, and one\nin the Bodleian Library, which is also somewhat mutilated. This reprint\nis from the latter. The proof sheets have been compared with the very\nfine copy in the British Museum, by my kind friend George Offor, Esq.\n\n E. B. U.\n\n_Newmarket House, August 9th, 1848._\n\n\n\n\nA TABLE OF THE PRINCIPAL CONTENTS OF THE BOOK.\n\n\n PAGE.\n\n [SYLLABUS OF THE WORK 1\n\n ADDRESS TO PARLIAMENT 3\n\n ADDRESS TO EVERY COURTEOUS READER 7\n\n SCRIPTURES AND REASONS AGAINST PERSECUTION 10\n\n MR. JOHN COTTON\u2019S ANSWER TO THE AFORESAID ARGUMENTS 19]\n\n A REPLY TO THE AFORESAID ANSWER OF MR. COTTON.\n\n Truth and Peace, their rare and seldom meeting 31\n\n Two great complaints of Peace 33\n\n Persecutors seldom plead Christ but Moses for their author 34\n\n Strife, Christian and unchristian 34\n\n A threefold doleful cry 35\n\n The wonderful providence of God in the writing of the arguments\n against persecution 36\n\n A definition of persecution discussed 37\n\n Conscience will not be restrained from its own worship, nor\n constrained to another 38\n\n A chaste soul in God\u2019s worship compared to a chaste wife 38\n\n God\u2019s people have erred from the very fundamentals of visible\n worship 39\n\n Four sorts of spiritual foundations in the New Testament 39\n\n The six fundamentals of the Christian religion 40\n\n The coming out of Babel not local, but mystical 40\n\n The great ignorance of God\u2019s people concerning the nature of a\n true church 41\n\n Common prayer written against by the New English ministers 43\n\n God\u2019s people have worshipped God with false worships 43\n\n God is pleased sometimes to convey good unto his people beyond\n a promise 44\n\n A notable speech of King James to a great nonconformist turned\n persecutor 45\n\n Civil peace discussed 45\n\n The difference between spiritual and civil state 46\n\n Six cases wherein God\u2019s people have been usually accounted\n arrogant, and peace breakers, but most unjustly 48\n\n The true causes of breach and disturbance of civil peace 52\n\n A preposterous way of suppressing errors 53\n\n Persecutors must needs oppress both erroneous and true consciences 53\n\n All persecutors of Christ profess not to persecute him 55\n\n What is meant by the heretic, Tit. iii. 58\n\n The word _heretic_ generally mistaken 59\n\n Corporal killing in the law, typing out spiritual killing in\n the gospel 62\n\n The carriage of a soul sensible of mercy, towards others in their\n blindness, &c. 64\n\n The difference between the church and the world, wherein it is,\n in all places 65\n\n The church and civil state confusedly made all one 66\n\n The most peaceable accused for peace breaking 67\n\n A large examination of what is meant by the tares, and letting\n of them alone 68\n\n Satan\u2019s subtlety about the opening of scripture 69\n\n Two sorts of hypocrites 74\n\n The Lord Jesus the great teacher by parables, and the only\n expounder of them 75\n\n Preaching for conversion is properly out of the church 76\n\n The tares proved properly to signify anti-christians 77\n\n God\u2019s kingdom on earth the visible church 78\n\n The difference between the wheat and the tares, as also between\n these tares and all others 78\n\n A civil magistracy from the beginning of the world 79\n\n The tares are to be tolerated the longest of all sinners 81\n\n The danger of infection by permitting of the tares, assoiled 82\n\n The civil magistrate not so particularly spoken to in the New\n Testament as fathers, masters, &c., and why? 85\n\n A twofold state of Christianity: persecuted under the Roman\n emperors, and apostated under the Roman popes 85\n\n Three particulars contained in that prohibition of Christ Jesus\n concerning the tares, _Let them alone_, Matt. xiii. 86\n\n Accompanying with idolaters, 1 Cor. v. discussed 88\n\n Civil magistrates never invested by Christ Jesus with the power and\n title of defenders of the faith 92\n\n God\u2019s people [Israel] ever earnest with God for an arm of flesh 93\n\n The dreadful punishment of the blind Pharisees in four respects 94\n\n The point of seducing, infecting, or soul-killing, examined 96\n\n Strange confusions in punishments 100\n\n The blood of souls, Acts xx., lies upon such as profess the\n ministry: the blood of bodies only upon the state 100\n\n Usurpers and true heirs of Christ Jesus 101\n\n The civil magistrate bound to preserve the bodies of their\n subjects, and not to destroy them for conscience\u2019 sake 103\n\n The fire from heaven, Rev. xiii. 13, 2 Tim. ii. 25, 26, examined 104\n\n The original of the Christian name, Acts xi. 105\n\n A civil sword in religion makes a nation of hypocrites, Isa. x. 107\n\n A difference of the true and false Christ and Christians 109\n\n The nature of the worship of unbelieving and natural persons 109\n\n Antoninus Pius\u2019s famous act concerning religion 110\n\n Isa. ii. 4, Mic. iv. 3, concerning Christ\u2019s visible kingdom,\n discussed 110\n\n Acts xx. 29, the suppressing of spiritual wolves, discussed 112\n\n It is in vain to decline the name of the head of the church, and\n yet to practise the headship 114\n\n Titus i. 9, 10, discussed 115\n\n Unmerciful and bloody doctrine 116\n\n The spiritual weapons, 2 Cor. x. 4, discussed 117\n\n Civil weapons most improper in spiritual causes 118\n\n The spiritual artillery, Eph. vi., applied 119\n\n Rom. xiii., concerning civil rulers\u2019 power in spiritual causes,\n largely examined 121\n\n Paul\u2019s appeal to C\u00e6sar, examined 128\n\n And cleared by five arguments 128\n\n Four sorts of swords 131\n\n What is to be understood by _evil_, Rom. xiii. 4 133\n\n Though evil be always evil, yet the permission of it may sometimes\n be good 136\n\n Two sorts of commands, both from Moses and Christ 138\n\n The permission of divorce in Israel, Matt. xix. 17, 18 138\n\n Usury in the civil state lawfully permitted 139\n\n Seducing teachers, either pagans, Jewish, Turkish, or\n anti-christian, may yet be obedient subjects to the civil laws 141\n\n Scandalous livers against the civil state 142\n\n Toleration of Jezebel and Balaam, Rev. ii. 14, 20, examined 143\n\n The Christian world hath swallowed up Christianity 145\n\n Christ Jesus the deepest politician that ever was, yet commands\n he a toleration of anti-christians 149\n\n The princes of the world seldom take part with Christ Jesus 150\n\n Buchanan\u2019s item to King James 151\n\n King James\u2019s sayings against persecution 151\n\n King Stephen\u2019s, of Poland, sayings against persecution 152\n\n Forcing of conscience a soul-rape 152\n\n Persecution for conscience hath been the lancet which hath let\n blood the nations. All spiritual whores are bloody 152\n\n Polygamy, or the many wives of the fathers 153\n\n David advancing of God\u2019s worship against order 153\n\n Constantine and the good emperors, confessed to have done more\n hurt to the name and crown of Christ, than the bloody Neros did 154\n\n The language of persecutors 156\n\n Christ\u2019s lilies may flourish in the church, notwithstanding the\n weeds in the world permitted 156\n\n Queen Elizabeth and King James, their persecuting for cause of\n religion examined 157\n\n Queen Elizabeth confessed by Mr. Cotton to have almost fired the\n world in civil combustions 158\n\n The wars between the papists and the protestants 159\n\n The wars and success of the Waldensians against three popes 159\n\n God\u2019s people victorious overcomers, and with what weapons 160\n\n The Christian church doth not persecute, but is persecuted 160\n\n The nature of excommunication 161\n\n The opinion of ancient writers examined concerning the doctrine\n of persecution 163\n\n Constraint upon conscience in Old and New England 164\n\n The Indians of New England permitted in their worshipping of devils 165\n\n In two cases a false religion will not hurt 167\n\n The absolute sufficiency of the sword of the Spirit 168\n\n A national church not instituted by Christ 169\n\n Man hath no power to make laws to bind conscience 169\n\n Hearing of the word in a church estate a part of God\u2019s worship 173\n\n Papists\u2019 plea for toleration of conscience 173\n\n Protestant partiality in the cause of persecution 174\n\n Pills to purge out the bitter humour of persecution 175\n\n Superstition and persecution have had many votes and suffrages\n from God\u2019s own people 176\n\n Soul-killing discussed 176\n\n Phineas\u2019s act discussed 179\n\n Elijah\u2019s slaughters examined 180\n\n Dangerous consequences flowing from the civil magistrate\u2019s power\n in spiritual cases 183\n\n The world turned upside down 184\n\n The wonderful answer of the ministers of New England to the\n ministers of Old 184\n\n Lamentable differences even amongst them that fear God 185\n\n The doctrine of persecution ever drives the most godly out of the\n world 186\n\n A MODEL OF CHURCH AND CIVIL POWER, composed by Mr. Cotton and the\n ministers of New England, and sent to Salem, (as a further\n confirmation of the bloody doctrine of persecution for cause\n of conscience) examined and answered 189\n\n Christ\u2019s power in the church confest to be above all magistrates\n in spiritual things 190\n\n Isa. xlix. 23, lamentably wrested 190\n\n The civil commonweal, and the spiritual commonweal, the church,\n not inconsistent, though independent the one on the other 192\n\n Christ\u2019s ordinances put upon a whole city or nation may civilize\n them, and moralize, but not christianize, before repentance\n first wrought 193\n\n Mr. Cotton and the New English minister\u2019s confession, that the\n magistrate hath neither civil nor spiritual power in soul matters 194\n\n The magistrates and the church, (by Mr. Cotton\u2019s grounds) in one\n and the same cause, made the judges on the bench, and delinquents\n at the bar 196\n\n A demonstrative illustration, that the magistrate cannot have power\n over the church in spiritual or church causes 197\n\n The true way of the God of peace, in differences between the church\n and the magistrate 198\n\n The terms _godliness_ and _honesty_ explained, 1 Tim. ii. 1, and\n _honesty_ proved not to signify in that place the righteousness\n of the second table 201\n\n The forcing of men to God\u2019s worship, the greatest breach of civil\n peace 203\n\n The Roman C\u00e6sars of Christ\u2019s time described 204\n\n It pleased not the Lord Jesus, in the institution of the Christian\n church, to appoint and raise up any civil government to take care\n of his worship 205\n\n The true _custodes utriusque tabul\u00e6_, and keepers of the ordinances\n and worship of Jesus Christ 206\n\n The kings of Egypt, Moab, Philistia, Assyria, Nineveh, were not\n charged with the worship of God, as the kings of Judah were 207\n\n Masters of families not charged under the gospel to force all the\n consciences of their families to worship 207\n\n God\u2019s people have then shined brightest in godliness, when they have\n enjoyed least quietness 210\n\n Few magistrates, few men, spiritually good; yet divers sorts of\n commendable goodness beside spiritual 211\n\n Civil power originally and fundamentally in the people Mr. Cotton\n and the New English give the power of Christ into the hands of\n the commonweal 214\n\n Laws concerning religion, of two sorts 217\n\n The very Indians abhor to disturb any conscience at worship 217\n\n Canons and constitutions pretended civil, but indeed ecclesiastical 217\n\n A threefold guilt lying upon civil powers, commanding the subject\u2019s\n soul in worship 222\n\n Persons may with less sin be forced to marry whom they cannot love,\n than to worship where they cannot believe 223\n\n As the cause, so the weapons of the beast and the lamb are\n infinitely different 226\n\n Artaxerxes his decree examined 227\n\n The sum of the examples of the gentile king\u2019s decrees concerning\n God\u2019s worship in scripture 230\n\n The doctrine of putting to death blasphemers of Christ, cuts off\n the hopes of the Jews partaking in his blood 232\n\n The direful effects of fighting for conscience 233\n\n Error is confident as well as truth 234\n\n Spiritual prisons 236\n\n Some consciences not so easily healed and cured as men imagine 237\n\n Persecutors dispute with heretics, as a tyrannical cat with the\n poor mouse: and with a true witness, as a roaring lion with an\n innocent lamb in his paw 239\n\n Persecutors endure not the name of persecutors 239\n\n Psalm ci., concerning cutting off the wicked, examined 241\n\n No difference of lands and countries, since Christ Jesus his coming 242\n\n The New English separate in America, but not in Europe 244\n\n Christ Jesus forbidding his followers to permit leaven in the\n church, doth not forbid to permit leaven in the world 246\n\n The wall (Cant. viii. 9.) discussed 246\n\n Every religion commands its professors to hear only its own\n priests or ministers 248\n\n Jonah his preaching to the Ninevites discussed 248\n\n Hearing of the word discussed 248\n\n Eglon his rising up to Ehud\u2019s message, discussed 248\n\n A twofold ministry of Christ: first, apostolical, properly\n converting. Secondly, feeding or pastoral 249\n\n The New English forcing people to church, and yet not to religion\n (as they say), forcing them to be of no religion all their days 249\n\n The civil state can no more lawfully compel the consciences of men\n to church to hear the word, than to receive the sacraments 250\n\n No precedent in the word, of any people converting and baptizing\n themselves 253\n\n True conversion to visible Christianity is not only from sins\n against the second table, but from false worships also 254\n\n The commission, Matt. xxviii., discussed 254\n\n The civil magistrate not betrusted with that commission 255\n\n Jehoshaphat, 2 Chron. xvii., a figure of Christ Jesus in his\n church, not of the civil magistrate in the state 256\n\n The maintenance of the ministry, Gal. vi. 6, examined 257\n\n Christ Jesus never appointed a maintenance of the ministry from\n impenitent and unbelieving 257\n\n They that compel men to hear, compel them also to pay for their\n hearing and conversion 258\n\n Luke xiv., _Compel them to come in_, examined 258\n\n Natural men can neither truly worship, nor maintain it 259\n\n The national church of the Jews might well be forced to a settled\n maintenance: but not so the Christian church 261\n\n The maintenance which Christ hath appointed his ministry in the\n church 262\n\n The universities of Europe causes of universal sins and plagues:\n yet schools are honourable for tongues and arts 263\n\n The true church is Christ\u2019s school, and believers his scholars 264\n\n Mr. Ainsworth excellent in the tongues, yet no university man 265\n\n King Henry the Eighth set down in the pope\u2019s chair in England 266\n\n Apocrypha, homilies, and common prayer, precious to our forefathers 266\n\n Reformation proved fallible 267\n\n The precedent of the kings of Israel and Judah largely examined 271\n\n The Persian kings\u2019 example make strongly against the doctrine\n of persecution 272\n\n 1. The difference of the land of Canaan from all lands and\n countries in seven [eight] particulars 273\n\n 2. The difference of the people of Israel from all other peoples,\n in seven particulars 278\n\n Wonderful turnings of religion in England in twelve years\n revolution 280\n\n The pope not unlike to recover his monarchy over Europe before his\n downfall 280\n\n Israel, God\u2019s only church, might well renew that national covenant\n and ceremonial worship, which other nations cannot do 283\n\n The difference of the kings and governors of Israel from all kings\n and governors of the world, in four particulars 284\n\n Five demonstrative arguments proving the unsoundness of the maxim,\n viz., the church and commonweal are like Hippocrates\u2019 twins 286\n\n A sacrilegious prostitution of the name Christian 290\n\n David immediately inspired by God in his ordering of church affairs 291\n\n Solomon\u2019s deposing Abiathar, 1 Kings ii. 26, 27, discussed 292\n\n The liberties of Christ\u2019s churches in the choice of her officers 293\n\n A civil influence dangerous to the saints\u2019 liberties 293\n\n Jehoshaphat\u2019s fast examined 294\n\n God will not wrong C\u00e6sar, and C\u00e6sar should not wrong God 294\n\n The famous acts of Josiah examined 295\n\n Magistracy in general from God, the particular forms from the\n people 295\n\n Israel confirmed in a national covenant by revelations, signs, and\n miracles; but not so any other land 295\n\n Kings and nations often plant and often pluck up religions 296\n\n A national church ever subject to turn and return 297\n\n A woman, Papissa, or head of the church 297\n\n The papists nearer to the truth, concerning the governor of the\n church, than most protestants 297\n\n The kingly power of the Lord Jesus troubles all the kings and\n rulers of the world 298\n\n A twofold exaltation of Christ 298\n\n A monarchical and ministerial power of Christ 300\n\n Three great competitors for the ministerial power of Christ 300\n\n The pope pretendeth to the ministerial power of Christ, yet upon\n the point challengeth the monarchical also 300\n\n Three great factions in England, striving for the arm of flesh 300\n\n The churches of the separation ought in humanity and subjects\u2019\n liberty not to be oppressed, but at least permitted 302\n\n Seven reasons proving that the kings of Israel and Judah can have\n no other but a spiritual antitype 303\n\n Christianity adds not to the nature of a civil commonweal; nor doth\n want of Christianity diminish it 304\n\n Most strange, yet most true consequences from the civil magistrates\n being the antitype of the kings of Israel and Judah 305\n\n If no religion but what the commonweal approve, then no Christ,\n no God, but at the pleasure of the world 305\n\n The true antitype of the kings of Israel and Judah 306\n\n 4. The difference of Israel\u2019s statutes and laws from all others\n in three particulars 306\n\n 5. The difference of Israel\u2019s punishments and rewards from all\n others 308\n\n Temporal prosperity most proper to the national state of the Jew 308\n\n The excommunication in Israel 308\n\n The corporal stoning in the law, typed out spiritual stoning\n in the gospel 308\n\n The wars of Israel typical and unparalleled, but by the spiritual\n wars of spiritual Israel 309\n\n The famous typical captivity of the Jews 311\n\n Their wonderful victories 311\n\n The mystical army of white troopers 312\n\n Whether the civil state of Israel was precedential 313\n\n Great unfaithfulness in magistrates [ministers] to cast the burden\n of judging and establishing Christianity upon the commonweal 314\n\n Thousands of lawful civil magistrates, who never hear of Jesus\n Christ 315\n\n Nero and the persecuting emperors not so injurious to Christianity\n as Constantine and others, who assumed a power in spiritual\n things 316\n\n They who force the conscience of others, cry out of persecution\n when their own are forced 316\n\n Constantine and others wanted not so much affection, as information\n of judgment 317\n\n Civil authority giving and lending their horns to bishops,\n dangerous to Christ\u2019s truth 317\n\n The spiritual power of Christ Jesus compared in scripture to the\n incomparable horn of the rhinoceros 318\n\n The nursing fathers and mothers, Isa. xlix. 319\n\n The civil magistrate owes three things to the true church of Christ 319\n\n The civil magistrate owes two things to false worshippers 320\n\n The rise of high commissions 321\n\n Pious magistrates\u2019 and ministers\u2019 consciences are persuaded for\n that, which other as pious magistrates\u2019 and ministers\u2019\n consciences condemn 321\n\n An apt similitude discussed concerning the civil magistrate 322\n\n A grievous charge against the Christian church and the king of it 330\n\n A strange law in New England formerly against excommunicate persons 331\n\n A dangerous doctrine against all civil magistrates 331\n\n Original sin charged to hurt the civil state 331\n\n They who give the magistrate more than his due, are apt to disrobe\n him of what is his 332\n\n A strange double picture 336\n\n The great privileges of the true church of Christ 336\n\n Two similitudes illustrating the true power of the magistrate 337\n\n A marvellous challenge of more power under the Christian, than\n under the heathen magistrate 339\n\n Civil magistrates, derivatives from the fountains or bodies of\n people 341\n\n A believing magistrate no more a magistrate than an unbelieving 341\n\n The excellency of Christianity in all callings 341\n\n The magistrate like a pilot in the ship of the commonweal 342\n\n The terms _heathen_ and _Christian_ magistrates 343\n\n The unjust and partial liberty to some consciences, and bondage\n unto all others 344\n\n The commission, Matt. xxviii. 19, 20, not proper to pastors and\n teachers, least of all to the civil magistrate 345\n\n Unto whom now belongs the care of all the churches, &c. 345\n\n Acts xv. commonly misapplied 346\n\n The promise of Christ\u2019s presence, Matt. xviii., distinct from that\n Matt. xxviii. 347\n\n Church administrations firstly charged upon the ministers thereof 349\n\n Queen Elizabeth\u2019s bishops truer to their principles than many of a\n better spirit and profession 350\n\n Mr. Barrowe\u2019s profession concerning Queen Elizabeth 350\n\n The inventions of men swerving from the true essentials of civil\n and spiritual commonweals 353\n\n A great question, viz., whether only church members, that is, godly\n persons, in a particular church estate, be only eligible into\n the magistracy 353\n\n The world being divided in thirty parts, twenty-five never heard\n of Christ 354\n\n Lawful civil states where churches of Christ are not 355\n\n Few Christians wise and noble, and qualified for affairs of state 355\n\n The Ninevites\u2019 fast examined 357\n\n Luke xxii. 36 discussed 359\n\n Rev. xvii. 16 discussed 361\n\n Conclusion 363\n\n [MR. COTTON\u2019S LETTER EXAMINED AND ANSWERED.\n\n To the Impartial Reader 367\n\n If Jesus Christ bring more light he must be persecuted 371\n\n Public sins, the cause of public calamities, must be discovered 372\n\n Grounds of Mr. Williams\u2019s banishment 375\n\n Persecutors do no good to men\u2019s souls 377\n\n Mr. Cotton\u2019s proof from Prov. xi. 26 discussed 379\n\n Spiritual offences only liable to spiritual censure 382\n\n Mr. Cotton ignorant of the cause of Williams\u2019s sufferings 383\n\n Civil peace and magistracy blessed ordinances of God 384\n\n The mercies of a civil state distinct from those of a spiritual\n state 385\n\n Affliction for Christ sweet 390\n\n The state of godly persons in gross sins 393\n\n God\u2019s mystical Israel must come forth of Babel before they build\n the temple 395\n\n New England refuses church fellowship with godly ministers of Old\n England 398\n\n Christ considered personally and in his people 398\n\n Mr. Cotton confessing the true and false constitution of the church 401\n\n Difference between God\u2019s institutions to the Jews and anti-christian\n institutions 403\n\n Coming forth of Babel not local 406\n\n The polygamy of the fathers 410\n\n Every true church separate from idols 411\n\n The substance of true repentance in all God\u2019s children 412\n\n The first Christians the best pattern for Christians now 413\n\n Mr. Cotton against a national church, and yet holds fellowship\n with it 415\n\n The Jewish national church not to be separated from 417\n\n Mr. Cotton extenuates national churches 420\n\n Mr. Cotton guilty of cruelty in persecuting, yet cries out against\n due severity in the church 423\n\n God\u2019s controversy for persecution 424\n\n The puritans and separatists compared 424\n\n Mr. Ainsworth\u2019s poverty 426\n\n Four sorts of backsliders from separation 428\n\n Mr. Canne\u2019s Answer to Mr. Robinson\u2019s Liberty of Hearing 429\n\n Preachers and pastors far different 430\n\n The fellowship of the word taught in a church estate 432\n\n False callings or commissions for the ministry 433\n\n The Nonconformists\u2019 grounds enforce separation 436\n\n Mr. Cotton\u2019s practice of separation in New England 436\n\n Persecution is unjust oppression wheresoever 438]\n\n\n\n\n THE\n BLOVDY TENENT\n\n of PERSECUTION, for cause of\n CONSCIENCE, discussed, in\n\n _A_ Conference _betweene_\n\n TRVTH and PEACE.\n\n WHO,\n\n In all tender Affection, present to the High\n Court of _Parliament_, (as the result of\n their Discourse) these, (amongst other\n _Passages_) of _highest consideration_.\n\n [Illustration]\n\n _London_\n\n Printed in the Year 1644.\n\n\nFirst. That the blood of so many hundred thousand souls of protestants\nand papists, spilt in the wars of present and former ages, for their\nrespective consciences, is not required nor accepted by Jesus Christ the\nPrince of Peace.\n\nSecondly. Pregnant scriptures and arguments are throughout the work\nproposed against the doctrine of persecution for cause of conscience.\n\nThirdly. Satisfactory answers are given to scriptures and objections\nproduced by Mr. Calvin, Beza, Mr. Cotton, and the ministers of the New\nEnglish churches, and others former and later, tending to prove the\ndoctrine of persecution for cause of conscience.\n\nFourthly. The doctrine of persecution for cause of conscience, is proved\nguilty of all the blood of the souls crying for vengeance under the altar.\n\nFifthly. All civil states, with their officers of justice, in their\nrespective constitutions and administrations, are proved essentially\ncivil, and therefore not judges, governors, or defenders of the\nspiritual, or Christian, state and worship.\n\nSixthly. It is the will and command of God that, since the coming of his\nSon the Lord Jesus, a permission of the most Paganish, Jewish, Turkish,\nor anti-christian consciences and worships be granted to all men in all\nnations and countries: and they are only to be fought against with that\nsword which is only, in soul matters, able to conquer: to wit, the sword\nof God\u2019s Spirit, the word of God.\n\nSeventhly. The state of the land of Israel, the kings and people thereof,\nin peace and war, is proved figurative and ceremonial, and no pattern nor\nprecedent for any kingdom or civil state in the world to follow.\n\nEighthly. God requireth not an uniformity of religion to be enacted\nand enforced in any civil state; which enforced uniformity, sooner or\nlater, is the greatest occasion of civil war, ravishing of conscience,\npersecution of Christ Jesus in his servants, and of the hypocrisy and\ndestruction of millions of souls.\n\nNinthly. In holding an enforced uniformity of religion in a civil\nstate, we must necessarily disclaim our desires and hopes of the Jews\u2019\nconversion to Christ.\n\nTenthly. An enforced uniformity of religion throughout a nation or civil\nstate, confounds the civil and religious, denies the principles of\nChristianity and civility, and that Jesus Christ is come in the flesh.\n\nEleventhly. The permission of other consciences and worships than a state\nprofesseth, only can, according to God, procure a firm and lasting peace;\ngood assurance being taken, according to the wisdom of the civil state,\nfor uniformity of civil obedience from all sorts.\n\nTwelfthly. Lastly, true civility and Christianity may both flourish in a\nstate or kingdom, notwithstanding the permission of divers and contrary\nconsciences, either of Jew or Gentile.\n\n\n\n\nTO THE RIGHT HONOURABLE BOTH HOUSES OF THE HIGH COURT OF PARLIAMENT.\n\n\nRIGHT HONOURABLE AND RENOWNED PATRIOTS,\n\nNext to the saving of your own souls in the lamentable shipwreck of\nmankind, your task as Christians is to save the souls, but as magistrates\nthe bodies and goods, of others.\n\nMany excellent discourses have been presented to your fathers\u2019 hands and\nyours, in former and present parliaments. I shall be humbly bold to say,\nthat, in what concerns your duties as magistrates towards others, a more\nnecessary and seasonable debate was never yet presented.\n\nTwo things your honours here may please to view, in this controversy of\npersecution for cause of conscience, beyond what is extant.\n\nFirst. The whole body of this controversy formed and pitched in true\n_battalia_.\n\nSecondly. Although in respect of myself it be _impar congressus_, yet,\nin the power of that God who is _Maximus in Minimis_, your Honours shall\nsee the controversy is discussed with men as able as most, eminent for\nability and piety\u2014Mr. Cotton, and the New English ministers.\n\nWhen the prophets in scripture have given their coats of arms and\nescutcheons to great men, your Honours know the Babylonian monarch hath\nthe lion, the Persian the bear, the Grecian the leopard, the Roman a\ncompound of the former three, most strange and dreadful, Dan. vii.\n\nTheir oppressing, plundering, ravishing, murdering, not only the\nbodies, but the souls of men, are large explaining commentaries of such\nsimilitudes.\n\nYour Honours have been famous to the end of the world for your\nunparalleled wisdom, courage, justice, mercy, in the vindicating your\ncivil laws, liberties, &c. Yet let it not be grievous to your Honours\u2019\nthoughts to ponder a little, why all the prayers, and tears, and\nfastings, in this nation, have not pierced the heavens, and quenched\nthese flames; which yet who knows how far they will spread, and when they\nwill out!\n\nYour Honours have broke the jaws of the oppressor, and taken the prey out\nof his teeth, Job xxix. 17. For which act, I believe, it hath pleased\nthe Most High God to set a guard, not only of trained men, but of mighty\nangels, to secure your sitting, and the city.\n\nI fear we are not pardoned, though reprieved. Oh! that there may be a\nlengthening of London\u2019s tranquillity, of the parliament\u2019s safety, _by\n[shewing] mercy to the poor_! Dan. iv. [27.]\n\nRight Honourable, soul yoke, soul oppressions, plunderings, ravishings,\n&c., are of a crimson and deepest dye, and I believe the chief of\nEngland\u2019s sins\u2014unstopping the vials of England\u2019s present sorrows.\n\nThis glass presents your Honours with arguments from religion, reason,\nexperience: all proving that the greatest yokes yet lying upon English\nnecks, the people\u2019s and your own, are of a spiritual and foul nature.\n\nAll former parliaments have changed these yokes according to their\nconsciences, popish or protestant. It is now your Honour\u2019s turn at helm,\nand as [is] your task so I hope [is] your resolution\u2014not to change: for\nthat is but to turn the wheel, which another parliament, and the very\nnext, may turn again; but to ease the subjects and yourselves from a yoke\n(as was once spoke in a case not unlike, Acts xv. [10]) which neither you\nnor your fathers were ever able to bear.\n\nMost noble senators; your fathers, whose seats you fill, are mouldered,\nand mouldering their brains, their tongues, &c., to ashes in the pit of\nrottenness: they and you must shortly, together with two worlds of men,\nappear at the great bar. It shall then be no grief of heart that you\nhave now attended to the cries of souls, thousands oppressed, millions\nravished, by the acts and statutes concerning souls not yet repealed\u2014of\nbodies impoverished, imprisoned, &c., for their souls\u2019 belief: yea,\nslaughtered on heaps for religious controversies, in the wars of present\nand former ages.\n\n[Sidenote: The famous saying of a late king of Bohemia.]\n\n\u201cNotwithstanding the success of later times, wherein sundry opinions have\nbeen hatched about the subject of religion, a man may clearly discern\nwith his eye, and as it were touch with his finger, that according to\nthe verity of holy scripture, &c., men\u2019s consciences ought in no sort to\nbe violated, urged, or constrained. And whensoever men have attempted\nany thing by this violent course, whether openly or by secret means,\nthe issue hath been pernicious, and the cause of great and wonderful\ninnovations in the principallest and mightiest kingdoms and countries,\u201d\n&c.[83]\n\nIt cannot be denied to be a pious and prudential act for your Honours,\naccording to your conscience, to call for the advice of faithful\ncounsellors in the high debates concerning your own, and the souls of\nothers.\n\nYet, let it not be imputed as a crime for any suppliant to the God of\nheaven for you, if, the humble sense of what their souls believe, they\npour forth, amongst others, these three requests at the throne of grace:\n\nFirst. That neither your Honours, nor those excellent and worthy\npersons whose advice you seek, limit the Holy One of Israel to their\napprehensions, debates, conclusions, rejecting or neglecting the humble\nand faithful suggestions of any, though as base as spittle and clay, with\nwhich sometimes Christ Jesus opens the eyes of them that are born blind.\n\nSecondly. That the present and future generations of the sons of men\nmay never have cause to say that such a parliament, as England never\nenjoyed the like, should model the worship of the living, eternal, and\ninvisible God, after the bias of any earthly interest, though of the\nhighest concernment under the sun. And yet saith the learned Sir Francis\nBacon[84] (however otherwise persuaded, yet thus he confesseth), \u201cSuch as\nhold pressure of conscience, are guided therein by some private interests\nof their own.\u201d\n\nThirdly. [That] whatever way of worshipping God your own consciences\nare persuaded to walk in, yet, from any bloody act of violence to the\nconsciences of others, it may never be told at Rome nor Oxford, that the\nparliament of England hath committed a greater rape than if they had\nforced or ravished the bodies of all the women in the world.\n\nAnd that England\u2019s parliament, so famous throughout all Europe and\nthe world, should at last turn papists, prelatists, Presbyterians,\nIndependents, Socinians, Familists, Antinomians, &c., by confirming\nall these sorts of consciences by civil force and violence to their\nconsciences.[85]\n\n\n\n\nTO EVERY COURTEOUS READER.\n\n\nWhile I plead the cause of truth and innocency against the bloody\ndoctrine of persecution for cause of conscience, I judge it not unfit to\ngive alarm to myself, and to [all] men, to prepare to be persecuted or\nhunted for cause of conscience.\n\nWhether thou standest charged with ten or but two talents, if thou\nhuntest any for cause of conscience, how canst thou say thou followest\nthe Lamb of God, who so abhorred that practice?\n\nIf Paul, if Jesus Christ, were present here at London, and the question\nwere proposed, what religion would they approve of\u2014the papists,\nprelatists, Presbyterians, Independents, &c., would each say, Of mine, Of\nmine?\n\nBut put the second question: if one of the several sorts should by major\nvote attain the sword of steel, what weapons doth Christ Jesus authorize\nthem to fight with in his cause? Do not all men hate the persecutor, and\nevery conscience, true or false, complain of cruelty, tyranny, &c.?\n\nTwo mountains of crying guilt lie heavy upon the backs of all men that\nname the name of Christ, in the eyes of Jews, Turks, and Pagans.\n\nFirst. The blasphemies of their idolatrous inventions, superstitions, and\nmost unchristian conversations.\n\nSecondly. The bloody, irreligious, and inhuman oppressions and\ndestructions under the mask or veil of the name of Christ, &c.\n\nOh! how likely is the jealous Jehovah, the consuming fire, to end these\npresent slaughters of the holy witnesses in a greater slaughter! _Rev._ v.\n\nSix years preaching of so much truth of Christ as that time afforded in\nK. Edward\u2019s days, kindles the flames of Q. Mary\u2019s bloody persecutions.\n\nWho can now but expect that after so many scores of years preaching and\nprofessing of more truth, and amongst so many great contentions amongst\nthe very best of protestants, a fiery furnace should be heat, and who\nsees not now the fires kindling?\n\nI confess I have little hopes, till those flames are over, that this\ndiscourse against the doctrine of persecution for cause of conscience\nshould pass current, I say not amongst the wolves and lions, but even\namongst the sheep of Christ themselves. Yet, _liberavi animam meam_, I\nhave not hid within my breast my soul\u2019s belief. And, although sleeping\non the bed either of the pleasures or profits of sin, thinkest thou thy\nconscience bound to smite at him that dares to waken thee? Yet in the\nmidst of all these civil and spiritual wars, I hope we shall agree in\nthese particulars,\n\nFirst. However the proud (upon the advantage of a higher earth or\nground) overlook the poor, and cry out schismatics, heretics, &c.,\nshall blasphemers and seducers escape unpunished? Yet there is a sorer\npunishment in the gospel for despising of Christ than Moses, even when\nthe despiser of Moses was put to death without mercy, Heb. x. 28, 29. _He\nthat believeth shall not be damned_, Mark xvi. 16.\n\nSecondly. Whatever worship, ministry, ministration, the best and purest,\nare practised without faith and true persuasion that they are the true\ninstitutions of God, they are sin, sinful worships, ministries, &c. And\nhowever in civil things we may be servants unto men, yet in divine and\nspiritual things the poorest peasant must disdain the service of the\nhighest prince. _Be ye not the servants of men_, 1 Cor. vii. [23].\n\nThirdly. Without search and trial no man attains this faith and right\npersuasion. 1 Thes. v. [21], _Try all things_.\n\nIn vain have English parliaments permitted English bibles in the poorest\nEnglish houses, and the simplest man or woman to search the scriptures,\nif yet against their souls persuasion from the scripture, they should be\nforced, as if they lived in Spain or Rome itself without the sight of a\nbible, to believe as the church believes.\n\nFourthly. Having tried, we must hold fast, 1 Thes. v. [21], upon the loss\nof a crown, Rev. iii. [11]; we must not let go for all the fleabitings\nof the present afflictions, &c. Having bought truth dear, we must not\nsell it cheap, not the least grain of it for the whole world; no, not\nfor the saving of souls, though our own most precious; least of all for\nthe bitter sweetening of a little vanishing pleasure:\u2014For a little puff\nof credit and reputation from the changeable breath of uncertain sons\nof men: for the broken bags of riches on eagles\u2019 wings: for a dream\nof these\u2014any or all of these, which on our death-bed vanish and leave\ntormenting stings behind them. Oh! how much better is it from the love of\ntruth, from the love of the Father of lights from whence it comes, from\nthe love of the Son of God, who is the way and the truth, to say as he,\nJohn xviii. 37: _For this end was I born, and for this end came I into\nthe world, that I might bear witness to the truth_.\n\n\n\n\nSCRIPTURES AND REASONS, WRITTEN LONG SINCE BY A WITNESS OF JESUS CHRIST,\nCLOSE PRISONER IN NEWGATE, AGAINST PERSECUTION IN CAUSE OF CONSCIENCE;\nAND SENT SOME WHILE SINCE TO MR. COTTON, BY A FRIEND, WHO THUS WROTE:\n\n \u201cIn the multitude of counsellours there is safety;\u201d it is\n therefore humbly desired to be instructed in this point, viz.:\u2014\n\n _Whether persecution for cause of conscience be not against the\n doctrine of Jesus Christ, the King of kings. The scriptures and\n reasons are these._[86]\n\n\n1. Because Christ commandeth, that the tares and wheat, which some\nunderstand are those that walk in the truth, and those that walk in lies,\nshould be let alone in the world, and not plucked up until the harvest,\nwhich is the end of the world. Matt. xiii. 30, 38, &c.\n\n2. The same commandeth, Matt. xv. 14, that they that are blind (as some\ninterpret, led on in false religion, and are offended with him for\nteaching true religion) should be let alone, referring their punishment\nunto their falling into the ditch.\n\n3. Again, Luke ix. 54, 55, he reproved his disciples who would have had\nfire come down from heaven and devour those Samaritans who would not\nreceive Him, in these words: \u201c_Ye know not of what Spirit ye are; the Son\nof man is not come to destroy men\u2019s lives, but to save them._\u201d\n\n4. Paul, the apostle of our Lord, teacheth, 2 Tim. ii. 24, _that the\nservant of the Lord must not strive, but must be gentle toward all men;\nsuffering the evil men, instructing them with meekness that are contrary\nminded, proving if God at any time will give them repentance, that they\nmay acknowledge the truth, and come to amendment out of that snare of the\ndevil_, &c.\n\n5. According to these blessed commandments, the holy prophets foretold,\nthat when the law of Moses concerning worship should cease, and Christ\u2019s\nkingdom be established, Isa. ii. 4; Mic. iv. 3, 4, _They shall break\ntheir swords into mattocks, and their spears into scythes_. And Isa. xi.\n9, _Then shall none hurt nor destroy in all the mountain of my holiness_,\n&c. And when he came, the same he taught and practised, as before. So did\nhis disciples after him, for _the weapons of his warfare are not carnal_\n(saith the apostle), 2 Cor. x. 4.\n\nBut he chargeth straitly, that his disciples should be so far from\npersecuting those that would not be of their religion, that when they\nwere persecuted they should pray, Matt. v. 44; when they were cursed,\nthey should bless, &c.\n\nAnd the reason seems to be, because they who now are tares, may hereafter\nbecome wheat; they who are now blind, may hereafter see; they that now\nresist him, may hereafter receive him; they that are now in the devil\u2019s\nsnare, in adverseness to the truth, may hereafter come to repentance;\nthey that are now blasphemers and persecutors, as Paul was, may in time\nbecome faithful as he; they that are now idolaters, as the Corinthians\nonce were, 1 Cor. vi. 9, may hereafter become true worshippers as they;\nthey that are now no people of God, nor under mercy, as the saints\nsometimes were, 1 Pet. ii. 10, may hereafter become the people of God,\nand obtain mercy, as they.\n\nSome come not till the eleventh hour, Matt. xx. 6: if those that come\nnot till the last hour should be destroyed, because they come not at the\nfirst, then should they never come, but be prevented.\n\nAll which promises are in all humility referred to your godly wise\nconsideration.\n\nII. Because this persecution for cause of conscience is against the\nprofession and practice of famous princes.\n\nFirst, you may please to consider the speech of King James, in his\nmajesty\u2019s speech in parliament, 1609. He saith, \u201cIt is a sure rule in\ndivinity, that God never loves to plant his church by violence and\nbloodshed.\u201d\n\nAnd in his highness\u2019 Apology, p. 4, speaking of such papists that took\nthe oath, thus:\n\n\u201cI gave good proof that I intended no persecution against them for\nconscience\u2019 cause, but only desired to be secured for civil obedience,\nwhich for conscience\u2019 cause they are bound to perform.\u201d\n\nAnd, p. 60, speaking of Blackwell, the archpriest, his majesty saith, \u201cIt\nwas never my intention to lay any thing to the said archpriest\u2019s charge,\nas I have never done to any, for cause of conscience.\u201d\n\nAnd in his highness\u2019 exposition on Rev. xx. printed 1588, and after in\n1603, his majesty writeth thus: \u201cSixthly, the compassing of the saints,\nand the besieging of the beloved city, declareth unto us a certain note\nof a false church to be persecution; for they come to seek the faithful,\nthe faithful are them that are sought: the wicked are the besiegers, the\nfaithful are the besieged.\u201d\n\nSecondly, the saying of Stephen, king of Poland: \u201cI am a king of men, not\nof consciences; a commander of bodies, not of souls.\u201d\n\nThirdly, the king of Bohemia hath thus written:\n\n\u201cAnd, notwithstanding, the success of the later times, wherein sundry\nopinions have been hatched about the subject of religion, may make one\nclearly discern with his eye, and (as it were) to touch with his finger,\nthat according to the verity of holy scriptures, and a maxim heretofore\ntold and maintained by the ancient doctors of the church; that men\u2019s\nconsciences ought in no sort to be violated, urged, or constrained; and\nwhensoever men have attempted any thing by this violent course, whether\nopenly or by secret means, the issue hath been pernicious, and the cause\nof great and wonderful innovations in the principallest and mightiest\nkingdoms and countries of all Christendom.\u201d\n\nAnd further, his majesty saith: \u201cSo that once more we do profess, before\nGod and the whole world, that from this time forward we are firmly\nresolved not to persecute, or molest, or suffer to be persecuted or\nmolested, any person whosoever for matter of religion; no, not they that\nprofess themselves to be of the Romish church, neither to trouble or\ndisturb them in the exercise of their religion, so they live conformable\nto the laws of the states,\u201d &c.\n\nAnd for the practice of this, where is persecution for cause of\nconscience, except in England and where popery reigns? and there neither\nin all places, as appeareth by France, Poland, and other places.\n\nNay, it is not practised amongst the heathen, that acknowledge not the\ntrue God, as the Turk, Persian, and others.\n\n[Sidenote: 3. Reas.]\n\nThirdly, because persecution for cause of conscience is condemned by\nancient and later writers; yea, and the papists themselves.\n\nHilary against Auxentius, saith thus: \u201cThe Christian church doth not\npersecute, but is persecuted. And lamentable it is to see the great folly\nof these times, and to sigh at the foolish opinion of this world, in\nthat men think by human aid to help God, and with worldly pomp and power\nto undertake to defend the Christian church. I ask of you bishops, what\nhelp used the apostles in the publishing of the gospel? With the aid of\nwhat power did they preach Christ, and converted the heathen from their\nidolatry to God? When they were in prisons, and lay in chains, did they\npraise and give thanks to God for any dignities, graces, and favours\nreceived from the court? Or do you think that Paul went about with regal\nmandates, or kingly authority, to gather and establish the church of\nChrist? Sought he protection from Nero, Vespasian? The apostles wrought\nwith their hands for their own maintenance, travelling by land and water,\nfrom town to city, to preach Christ; yea, the more they were forbidden,\nthe more they taught and preached Christ. But now, alas! human help must\nassist and protect the faith, and give the same countenance. To and by\nvain and worldly honours do men seek to defend the church of Christ, as\nif he by his power were unable to perform it.\u201d\n\nThe same, against the Arians:\n\n\u201cThe church now, which formerly by enduring misery and imprisonment,\nwas known to be a true church, doth now terrify others by imprisonment,\nbanishment, and misery, and boasteth that she is highly esteemed of the\nworld; when as the true church cannot but be hated of the same.\u201d\n\nTertull. ad Scapulam: \u201cIt agreeth both with human reason, and natural\nequity, that every man worship God uncompelled, and believe what he will;\nfor another man\u2019s religion and belief neither hurteth nor profiteth any\none: neither beseemeth it any religion to compel another to be of their\nreligion, which willingly and freely should be embraced, and not by\nconstraint: forasmuch as the offerings were required of those that freely\nand with good will offered, and not from the contrary.\u201d\n\nJerome in _Proem. lib. 4. in Jeremiam_. \u201cHeresy must be cut off with the\nsword of the Spirit; let us strike through with the arrows of the Spirit\nall sons and disciples of misled heretics, that is, with testimonies of\nholy scriptures. The slaughter of heretics is by the word of God.\u201d\n\nBrentius upon 1 Cor. iii. \u201cNo man hath power to make or give laws to\nChristians, whereby to bind their consciences; for willingly, freely, and\nuncompelled, with a ready desire and cheerful mind, must those that come,\nrun unto Christ.\u201d\n\nLuther, in his book of the civil magistrate, saith: \u201cThe laws of the\ncivil magistrate\u2019s government extend no further than over the body or\ngoods, and to that which is external: for over the soul God will not\nsuffer any man to rule; only he himself will rule there. Wherefore,\nwhosoever doth undertake to give laws unto the souls and consciences of\nmen, he usurpeth that government himself which appertaineth unto God,\u201d &c.\n\nTherefore, upon 1 Kings vi. \u201cIn the building of the temple there was\nno sound of iron heard, to signify that Christ will have in his church\na free and a willing people, not compelled and constrained by laws and\nstatutes.\u201d\n\nAgain, he saith upon Luke xxii. \u201cIt is not the true catholic church which\nis defended by the secular arm or human power, but the false and feigned\nchurch; which although it carries the name of a church, yet it denies\nthe power thereof.\u201d\n\nAnd upon Psalm xvii. he saith: \u201cFor the true church of Christ knoweth not\n_brachium seculare_, which the bishops now-a-days chiefly use.\u201d\n\nAgain, in _Postil. Dom. 1. post. Epiphan._, he saith: \u201cLet not Christians\nbe commanded, but exhorted; for he that willingly will not do that\nwhereunto he is friendly exhorted, he is no Christian: whereof they that\ndo compel those that are not willing, show thereby that they are not\nChristian preachers, but worldly beadles.\u201d\n\nAgain, upon 1 Pet. iii. he saith: \u201cIf the civil magistrate shall command\nme to believe thus and thus, I should answer him after this manner: Lord,\nor sir, look you to your civil or worldly government, your power extends\nnot so far as to command any thing in God\u2019s kingdom; therefore herein\nI may not hear you. For if you cannot bear it, that any should usurp\nauthority where you have to command, how do you think that God should\nsuffer you to thrust him from his seat, and to seat yourself therein?\u201d\n\nLastly, the papists, the inventors of persecution, in a wicked book of\ntheirs, set forth in King James\u2019s reign, thus:\n\n\u201cMoreover, the means which Almighty God appointed his officers to use\nin the conversion of kingdoms, and nations, and people, was humility,\npatience, charity: saying, _Behold, I send you as sheep in the midst of\nwolves_, Matt. x. 16. He did not say, \u2018Behold, I send you as wolves among\nsheep, to kill, imprison, spoil, and devour those unto whom they were\nsent.\u2019\u201d\n\n\u201cAgain, ver. 17, he saith: _They to whom I send you will deliver you up\ninto councils, and in their synagogues they will scourge you; and to\npresidents and to kings shall you be led for my sake_. He doth not say,\n\u2018You, whom I send, shall deliver the people, whom you ought to convert,\nunto councils, and put them in prisons, and lead them to Presidents, and\ntribunal seats, and make their religion felony and treason.\u2019\n\n\u201cAgain he saith, ver. 32: _When ye enter into an house, salute it,\nsaying, Peace be unto this house_. He doth not say, \u2018You shall send\npursuivants to ransack or spoil the house.\u2019\n\n\u201cAgain he saith, John x. _The good pastor giveth his life for his sheep;\nthe thief cometh not but to steal, kill, and destroy_. He doth not say,\n\u2018The thief giveth his life for his sheep, and the good pastor cometh not\nbut to steal, kill, and destroy.\u2019\u201d\n\nSo that we holding our peace, our adversaries themselves speak for us, or\nrather for the truth.\n\n\nTO ANSWER SOME MAIN OBJECTIONS.\n\nAnd first, that it is no prejudice to the commonwealth if liberty of\nconscience were suffered to such as do fear God indeed, as is or will be\nmanifest in such men\u2019s lives and conversations.\n\nAbraham abode among the Canaanites a long time, yet contrary to them in\nreligion, Gen. xiii. 7, and xvi. 13. Again: _he sojourned in Gerar_, and\nking Abimelech gave him leave to abide in his land, Gen. xx. 21, 23, 24.\n\nIsaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.\n\nJacob lived twenty years in one house with his uncle Laban, yet differed\nin religion, Gen. xxxi.\n\nThe people of Israel were about 430 years in that infamous land of Egypt,\nand afterwards seventy years in Babylon, all which time they differed in\nreligion from those States, Exod. xii. and 2 Chron. xxxvi.\n\nCome to the time of Christ, where Israel was under the Romans, where\nlived divers sects of religions, as Herodians, Scribes and Pharisees,\nSadducees and Libertines, Theud\u00e6ans and Samaritans, beside the common\nreligion of the Jews, Christ, and his apostles. All which differed from\nthe common religion of the state, which is like the worship of Diana,\nwhich almost the whole world then worshipped, Acts xix. 20.\n\nAll these lived under the government of C\u00e6sar, being nothing hurtful\nunto the commonwealth, giving unto C\u00e6sar that which was his. And for\ntheir religion and consciences towards God he left them to themselves, as\nhaving no dominion over their souls and consciences. And when the enemies\nof the truth raised up any tumults, the wisdom of the magistrate most\nwidely appeased them, Acts xviii. 14, and xix. 35.\n\n\n\n\nTHE ANSWER OF MR. JOHN COTTON, OF BOSTON, IN NEW ENGLAND, TO THE\nAFORESAID ARGUMENTS AGAINST PERSECUTION FOR CAUSE OF CONSCIENCE,\nPROFESSEDLY MAINTAINING PERSECUTION FOR CAUSE OF CONSCIENCE.\n\n\nThe question which you put is, whether persecution for cause of\nconscience be not against the doctrine of Jesus Christ, the King of kings?\n\nNow, by persecution for cause of conscience, I conceive you mean, either\nfor professing some point of doctrine which you believe in conscience to\nbe the truth, or for practising some work which in conscience you believe\nto be a religious duty.\n\nNow in points of doctrine some are fundamental, without right belief\nwhereof a man cannot be saved; others are circumstantial, or less\nprincipal, wherein men may differ in judgment without prejudice of\nsalvation on either part.\n\nIn like sort, in points of practice, some concern the weightier duties\nof the law, as, what God we worship, and with what kind of worship;\nwhether such as, if it be right, fellowship with God is held; if corrupt,\nfellowship with him is lost.\n\nAgain, in points of doctrine and worship less principal, either they\nare held forth in a meek and peaceable way, though the things be\nerroneous or unlawful: or they are held forth with such arrogance\nand impetuousness, as tendeth and reacheth (even of itself) to the\ndisturbance of civil peace.\n\nFinally, let me add this one distinction more: when we are persecuted for\nconscience\u2019 sake, it is either for conscience rightly informed, or for\nerroneous and blind conscience.\n\nThese things premised, I would lay down mine answer to the question in\ncertain conclusions.\n\n[Sidenote: 1.]\n\nFirst, it is not lawful to persecute any for conscience\u2019 sake rightly\ninformed; for in persecuting such, Christ himself is persecuted in them,\nActs ix. 4.\n\n[Sidenote: 2.]\n\nSecondly, for an erroneous and blind conscience, (even in fundamental and\nweighty points) it is not lawful to persecute any, till after admonition\nonce or twice; and so the apostle directeth, Tit. iii. 10, and giveth the\nreason, that in fundamental and principal points of doctrine or worship,\nthe word of God in such things is so clear, that he cannot but be\nconvinced in conscience of the dangerous error of his way after once or\ntwice admonition, wisely and faithfully dispensed. And then, if any one\npersist, it is not out of conscience, but against his conscience, as the\napostle saith, ver. 11, He _is subverted, and sinneth, being condemned of\nhimself_; that is, of his own conscience. So that if such a man, after\nsuch admonition, shall still persist in the error of his way, and be\ntherefore punished, he is not persecuted for cause of conscience, but for\nsinning against his own conscience.\n\n[Sidenote: 3.]\n\nThirdly. In things of lesser moment, whether points of doctrine or\nworship, if a man hold them forth in a spirit of Christian meekness and\nlove, though with zeal and constancy, he is not to be persecuted, but\ntolerated, till God may be pleased to manifest his truth to him, Phil.\niii. 17; Rom. xiv. 1-4.\n\n[Sidenote: 4.]\n\nBut if a man hold forth, or profess, any error or false way, with a\nboisterous and arrogant spirit, to the disturbance of civil peace, he\nmay justly be punished according to the quality and measure of the\ndisturbance caused by him.\n\nNow let us consider of your reasons or objections to the contrary.\n\nYour first head of objections is taken from the scripture.\n\n_Object. 1._ Because Christ commandeth to let alone the tares and wheat\nto grow together unto the harvest, Matt. xiii. 30, 38.\n\n_Answ._ Tares are not briars and thorns, but partly hypocrites, like unto\nthe godly, but indeed carnal, as the tares are like to wheat, but are\nnot wheat; or partly such corrupt doctrines or practices as are indeed\nunsound, but yet such as come very near the truth (as tares do to the\nwheat), and so near, that good men may be taken with them; and so the\npersons in whom they grow cannot be rooted out but good will be rooted\nup with them. And in such a case Christ calleth for toleration, not for\npenal prosecution, according to the third conclusion.\n\n_Object. 2._ In Matt. xv. 14, Christ commandeth his disciples to let the\nblind alone till they fall into the ditch; therefore he would have their\npunishment deferred till their final destruction.\n\n_Answ._ He there speaketh not to public officers, whether in church or\ncommonweal, but to his private disciples, concerning the Pharisees, over\nwhom they had no power. And the command he giveth to let them alone, is\nspoken in regard of troubling themselves, or regarding the offence which\nthey took at the wholesome doctrine of the gospel. As who should say,\nThough they be offended at this saying of mine, yet do not you fear their\nfear, nor be troubled at their offence, which they take at my doctrine,\nnot out of sound judgment, but out of their blindness. But this maketh\nnothing to the cause in hand.\n\n_Object. 3._ In Luke ix. 54, 55, Christ reproveth his disciples, who\nwould have had fire come down from heaven to consume the Samaritans, who\nrefused to receive Him.\n\n_Object. 4._ And Paul teacheth Timothy, not to strive, but to be gentle\ntowards all men, suffering evil patiently.\n\n_Answ._ Both these are directions to ministers of the gospel, how to\ndeal, not with obstinate offenders in the church that sin against\nconscience, but either with men without, as the Samaritans were, and\nmany unconverted Christians in Crete, whom Titus, as an evangelist,\nwas to seek to convert: or at best with some Jews or Gentiles in the\nchurch, who, though carnal, yet were not convinced of the error of their\nway. And it is true, it became not the spirit of the gospel to convert\naliens to the faith of Christ, such as the Samaritans were, by fire and\nbrimstone; nor to deal harshly in public ministry, or private conference,\nwith all such contrary-minded men, as either had not yet entered into\nchurch-fellowship, or if they had, yet did hitherto sin of ignorance, not\nagainst conscience.\n\nBut neither of both these texts do hinder the ministers of the gospel\nto proceed in a church-way against church-members, when they become\nscandalous offenders either in life or doctrine; much less do they speak\nat all to civil magistrates.\n\n_Object. 5._ From the prediction of the prophets, who foretold that\ncarnal weapons should cease in the days of the gospel, Isa. ii. 4,\nand xi. 9; Mic. iv. 3, 4. And the apostle professeth, _The weapons of\nour warfare are not carnal_, 2 Cor. x. 4. And Christ is so far from\npersecuting those that would not be of his religion, that he chargeth\nthem, when they are persecuted themselves they should pray, and when\nthey are cursed they should bless. The reason whereof seemeth to be,\nthat they who are now persecutors and wicked persons, may become true\ndisciples and converts.\n\n[Sidenote: 1.]\n\n_Answ._ Those predictions in the prophets do only show, first, with what\nkind of weapons he will subdue the nations to the obedience of the faith\nof the gospel, not by fire and sword, and weapons of war, but by the\npower of his word and Spirit, which no man doubteth of.\n\n[Sidenote: 2.]\n\nSecondly. Those predictions of the prophets show what the meek and\npeaceable temper will be of all the true converts to Christianity, not\nlions or leopards, &c., not cruel oppressors, nor malignant opposers, nor\nbiters of one another. But [they] do not forbid them to drive ravenous\nwolves from the sheepfold, and to restrain them from devouring the sheep\nof Christ.\n\nAnd when Paul saith, _The weapons of our warfare are not carnal but\nspiritual_, he denieth not civil weapons of justice to the civil\nmagistrate, Rom. xiii., but only to church officers. And yet the\nweapons of such officers he acknowledgeth to be such, as though they be\nspiritual, yet are ready to take vengeance of all disobedience, 2 Cor. x.\n6; which hath reference, amongst other ordinances, to the censure of the\nchurch against scandalous offenders.\n\n[Sidenote: 3.]\n\nWhen Christ commandeth his disciples to bless them that curse them and\npersecute them, he giveth not therein a rule to public officers, whether\nin church or commonweal, to suffer notorious sinners, either in life or\ndoctrine, to pass away with a blessing; but to private Christians to\nsuffer persecution patiently, yea, and to pray for their persecutors.\n\nAgain, it is true Christ would have his disciples to be far from\npersecuting, for that is a sinful oppression of men, for righteousness\u2019\nsake; but that hindereth not but that he would have them execute upon\nall disobedience the judgment and vengeance required in the word, 2 Cor.\nx. 6; Rom. xiii. 4.\n\n[Sidenote: 4.]\n\nThough it be true that wicked persons now may by the grace of God become\ntrue disciples and converts, yet we may not do evil that good may come\nthereof. And evil it would be to tolerate notorious evil doers, whether\nseducing teachers, or scandalous livers. Christ had something against\nthe angel of the church of Pergamos for tolerating them that held the\ndoctrine of Balaam, and against the church of Thyatira for tolerating\nJezebel to teach and seduce, Rev. ii. 14, 20.\n\nYour second head of reasons is taken from the profession and practice of\nfamous princes, king James, Stephen of Poland, king of Bohemia.\n\nWhereunto a treble answer may briefly be returned.\n\nFirst, we willingly acknowledge that none is to be persecuted at all, no\nmore than they may be oppressed for righteousness\u2019 sake.\n\nAgain, we acknowledge that none is to be punished for his conscience,\nthough misinformed, as hath been said, unless his error be fundamental,\nor seditiously and turbulently promoted, and that after due conviction of\nhis conscience, that it may appear he is not punished for his conscience,\nbut for sinning against his conscience.\n\nFurthermore, we acknowledge, none is to be constrained to believe or\nprofess the true religion till he be convinced in judgment of the truth\nof it; but yet restrained he may [be] from blaspheming the truth, and\nfrom seducing any unto pernicious errors.\n\n2. We answer, what princes profess or practise, is not a rule of\nconscience. They many times tolerate that in point of state policy, which\ncannot justly be tolerated in point of true Christianity.\n\nAgain, princes many times tolerate offenders out of very necessity, when\nthe offenders are either too many, or too mighty for them to punish; in\nwhich respect David tolerated Joab and his murders: but against his will.\n\n3. We answer further, that for those three princes named by you, who\ntolerated religion, we can name you more and greater who have not\ntolerated heretics and schismatics, notwithstanding their pretence of\nconscience, and arrogating the crown of martyrdom to their sufferings.\n\nConstantine the Great, at the request of the General Council of Nice,\nbanished Arius, with some of his fellows.[87] The same Constantine made\na severe law against the Donatists. And the like proceedings against\nthem were used by Valentinian, Gratian, and Theodosius, as Augustine\nreporteth.[88] Only Julian the Apostate granted liberty to heretics as\nwell as to pagans, that he might, by tolerating all weeds to grow, choke\nthe vitals of Christianity; which was also the practice and sin of Valens\nthe Arian.\n\nQueen Elizabeth, as famous for her government as any of the former, it\nis well known what laws she made and executed against papists. Yea, and\nking James, one of your own witnesses, though he was slow in proceeding\nagainst papists, as you say, for conscience\u2019 sake, yet you are not\nignorant how sharply and severely he punished those whom the malignant\nworld calleth Puritans, men of more conscience and better faith than he\ntolerated.\n\nI come now to your third and last argument, taken from the judgment of\nancient and later writers, yea, even of papists themselves, who have\ncondemned persecution for conscience\u2019 sake.\n\nYou begin with Hilary, whose testimony we might admit without any\nprejudice to the truth; for it is true, the Christian church doth not\npersecute, but is persecuted. But to excommunicate an heretic, is not to\npersecute; that is, it is not to punish an innocent, but a culpable and\ndamnable person, and that not for conscience, but for persisting in error\nagainst light of conscience, whereof it hath been convinced.\n\nIt is true also what he saith, that neither the apostles did, nor may we,\npropagate [the] Christian religion by the sword; but if pagans cannot be\nwon by the word, they are not to be compelled by the sword. Nevertheless,\nthis hindereth not but if they or any others should blaspheme the true\nGod, and his true religion, they ought to be severely punished; and no\nless do they deserve, if they seduce from the truth to damnable heresy or\nidolatry.\n\nYour next writer, which is Tertullian, speaketh to the same purpose in\nthe place alleged by you. His intent is only to restrain Scapula, the\nRoman governor of Africa, from the persecution of Christians, for not\noffering sacrifice to their gods: and for that end fetcheth an argument\nfrom the law of natural equity, not to compel any to any religion, but\nto permit them either to believe willingly, or not to believe at all.\nWhich we acknowledge, and accordingly permit the Indians to continue in\ntheir unbelief. Nevertheless, it will not therefore be lawful openly to\ntolerate the worship of devils, or idols, or the seduction of any from\nthe truth.\n\nWhen Tertullian saith, \u201cAnother man\u2019s religion neither hurteth nor\nprofiteth any,\u201d it must be understood of private worship, and religion\nprofessed in private: otherwise a false religion professed by the members\nof a church, or by such as have given their names to Christ, will be the\nruin and desolation of the church, as appeareth by the threats of Christ\nto the churches of Asia, Rev. ii.\n\nYour next author, Hierom, crosseth not the truth, nor advantageth your\ncause; for we grant what he saith, that heresy must be cut off with the\nsword of the Spirit. But this hindereth not, but that being so cut down,\nif the heretic still persist in his heresy to the seduction of others,\nhe may be cut off by the civil sword to prevent the perdition of others.\nAnd that to be Hierom\u2019s meaning, appeareth by his note upon that of\nthe apostle, _A little leaven leaveneth the whole lump_; \u201ctherefore,\u201d\nsaith he, \u201ca spark, as soon as it appeareth, is to be extinguished, and\nthe leaven to be removed from the rest of the dough, rotten pieces of\nflesh are to be cut off, and a scabbed beast is to be driven from the\nsheepfold, lest the whole house, mass of dough, body, and flock, be set\non fire with the spark, be soured with the leaven, be putrified with the\nrotten flesh, perish by the scabbed beast.\u201d[89]\n\nBrentius, whom you next quote, speaketh not to your cause. We willingly\ngrant him and you, that man hath no power to make laws to bind\nconscience. But this hindereth not, but that men may see the laws of God\nobserved which do bind conscience.\n\nThe like answer may be returned to Luther, whom you next allege. First,\nthat the government of the civil magistrate extendeth no further than\nover the bodies and goods of their subjects, not over their souls;\nand therefore they may not undertake to give laws to the souls and\nconsciences of men.\n\nSecondly, that the church of Christ doth not use the arm of secular power\nto compel men to the faith or profession of the truth, for this is to be\ndone by spiritual weapons, whereby Christians are to be exhorted, not\ncompelled.\n\nBut this hindereth not that Christians sinning against light of faith and\nconscience, may justly be censured by the church with excommunication,\nand by the civil sword also, in case they shall corrupt others to the\nperdition of their souls.\n\nAs for the testimony of the popish book, we weigh it not, as knowing\nwhatsoever they speak for toleration of religion where themselves are\nunder hatches, when they come to sit at stern, they judge and practise\nquite contrary: as both their writings and judicial proceedings have\ntestified to the world these many years.\n\nTo shut up this argument from testimony of writers. It is well known\nAugustine retracted this opinion of yours, which in his younger times he\nhad held, but in after riper age reversed and refuted, as appeareth in\nthe second book of his Retractations, chap. 5, and in his Epistles, 48,\n50. And in his first book against Parmenianus, chap. 7, he showeth, that\nif the Donatists were punished with death, they were justly punished. And\nin his eleventh Tractate upon John, \u201cThey murder,\u201d saith he, \u201csouls, and\nthemselves are afflicted in body: they put men to everlasting death, and\nyet they complain when themselves are put to suffer temporal death.\u201d[90]\n\nOptatus, in his third book,[91] justifieth Macarius, who had put some\nheretics to death; that he had done no more herein than what Moses,\nPhineas, and Elias had done before him.\n\nBernard, in his sixty-sixth Sermon in Cantica:[92] \u201cOut of doubt,\u201d saith\nhe, \u201cit is better that they should be restrained by the sword of him, who\nbeareth not the sword in vain, than that they should be suffered to draw\nmany others into their error. For he is the minister of God for wrath to\nevery evil doer.\u201d\n\nCalvin\u2019s judgment is well known, who procured the death of Michael\nServetus for pertinacity in heresy, and defended his fact by a book\nwritten of that argument.[93]\n\nBeza also wrote a book, De H\u00e6reticis Morte Plectendis, that heretics are\nto be punished with death.[94] Aretius likewise took the like course\nabout the death of Valentinus Gentilis; and justified the magistrate\u2019s\nproceeding against him, in a history written of that argument.[95]\n\nFinally, you come to answer some main objections, as you call them, which\nyet are but one, and that one objecteth nothing against what we hold. It\nis, say you, no prejudice to the commonwealth, if liberty of conscience\nwere suffered to such as fear God indeed, which you prove by the examples\nof the patriarchs and others.\n\nBut we readily grant you, liberty of conscience is to be granted to men\nthat fear God indeed, as knowing they will not persist in heresy, or\nturbulent schism, when they are convinced in conscience of the sinfulness\nthereof.\n\nBut the question, is, whether an heretic, after once or twice admonition,\nand so after conviction, or any other scandalous and heinous offender,\nmay be tolerated, either in the church without excommunication, or in\nthe commonwealth without such punishment as may preserve others from\ndangerous and damnable infection.\n\nThus much I thought needful to be spoken, for avoiding the grounds of\nyour error.\n\nI forbear adding reasons to justify the truth, because you may find that\ndone to your hand, in a treatise sent to some of the brethren late of\nSalem, who doubted as you do.\n\n The Lord Jesus lead you by a Spirit of truth into all truth,\n through Jesus Christ.\n\n\n\n\nA REPLY TO THE AFORESAID ANSWER OF MR. COTTON, IN A CONFERENCE BETWEEN\nTRUTH AND PEACE.\n\n\n\n\nCHAP. I.\n\n\n_Truth._ In what dark corner of the world, sweet Peace, are we two met?\nHow hath this present evil world banished me from all the coasts and\nquarters of it? And how hath the righteous God in judgment taken thee\nfrom the earth? Rev. vi. 4.\n\n[Sidenote: Truth and Peace rarely and seldom meet.]\n\n_Peace._ It is lamentably true, blessed Truth, the foundations of the\nworld have long been out of course: the gates of earth and hell have\nconspired together to intercept our joyful meeting and our holy kisses.\nWith what a wearied, tired wing have I flown over nations, kingdoms,\ncities, towns, to find out precious Truth!\n\n_Truth._ The like inquiries in my flights and travels have I made for\nPeace, and still am told she hath left the earth, and fled to heaven.\n\n_Peace._ Dear Truth, what is the earth but a dungeon of darkness, where\nTruth is not?\n\n_Truth._ And what is the Peace thereof but a fleeting dream, thine ape\nand counterfeit?\n\n_Peace._ Oh! where is the promise of the God of heaven, that\nRighteousness and Peace shall kiss each other?\n\n_Truth._ Patience, sweet Peace, these heavens and earth are growing old,\nand shall be changed like a garment, Psal. cii. [26.] They shall melt\naway, and be burnt up with all the works that are therein; and the Most\nHigh Eternal Creator shall gloriously create new heavens and new earth,\nwherein dwells righteousness, 2 Pet. iii. [13.] Our kisses then shall\nhave their endless date of pure and sweetest joys. Till then both thou\nand I must hope, and wait, and bear the fury of the dragon\u2019s wrath, whose\nmonstrous lies and furies shall with himself be cast into the lake of\nfire, the second death, Rev. xx. [10, 14.]\n\n_Peace._ Most precious Truth, thou knowest we are both pursued and\nlaid [in wait] for. Mine heart is full of sighs, mine eyes with tears.\nWhere can I better vent my full, oppressed bosom than into thine, whose\nfaithful lips may for these few hours revive my drooping, wandering\nspirits, and here begin to wipe tears from mine eyes, and the eyes of my\ndearest children?\n\n_Truth._ Sweet daughter of the God of peace, begin. Pour out thy sorrows,\nvent thy complaints. How joyful am I to improve these precious minutes to\nrevive our hearts, both thine and mine, and the hearts of all that love\nthe truth and peace, Zach. viii. [19.]\n\n_Peace._ Dear Truth, I know thy birth, thy nature, thy delight. They\nthat know thee will prize thee far above themselves and lives, and sell\nthemselves to buy thee. Well spake that famous Elizabeth to her famous\nattorney, Sir Edward Coke; \u201cMr. Attorney, go on as thou hast begun, and\nstill plead, not _pro Domina Regina_, but _pro Domina Veritate_.\u201d\n\n_Truth._ It is true, my crown is high; my sceptre is strong to break\ndown strongest holds, to throw down highest crowns of all that plead,\nthough but in thought, against me. Some few there are, but oh! how few\nare valiant for the truth, and dare to plead my cause, as my witnesses in\nsackcloth, Rev. xi. [3]; while all men\u2019s tongues are bent like bows to\nshoot out lying words against me!\n\n_Peace._ Oh! how could I spend eternal days and endless dates at thy holy\nfeet, in listening to the precious oracles of thy mouth! All the words of\nthy mouth are truth, and there is no iniquity in them. Thy lips drop as\nthe honey-comb. But oh! since we must part anon, let us, as thou saidst,\nimprove our minutes, and, according as thou promisedst, revive me with\nthy words, which are sweeter than the honey and the honey-comb.\n\n\n\n\nCHAP. II.\n\n\n_Peace._ Dear Truth, I have two sad complaints.\n\n[Sidenote: Two great complaints of Peace.]\n\nFirst. The most sober of thy witnesses, that dare to plead thy cause, how\nare they charged to be mine enemies\u2014contentious, turbulent, seditious!\n\nSecondly. Thine enemies, though they speak and rail against thee, though\nthey outrageously pursue, imprison, banish, kill thy faithful witnesses,\nyet how is all vermilioned over for justice against the heretics! Yea,\nif they kindle coals, and blow the flames of devouring wars, that leave\nneither spiritual nor civil state, but burn up branch and root, yet how\ndo all pretend an holy war! He that kills, and he that is killed, they\nboth cry out, \u201cIt is for God, and for their conscience.\u201d\n\n[Sidenote: Persecutors seldom plead Christ, but Moses, for their author.]\n\nIt is true, nor one nor other seldom dare to plead the mighty Prince\nChrist Jesus for their author, yet both (both protestant and papist)\npretend they have spoke with Moses and the prophets, who all, say they,\nbefore Christ came, allowed such holy persecutions [and] holy wars\nagainst the enemies of holy church.\n\n[Sidenote: [Prov. xvii. 14.]]\n\n_Truth._ Dear Peace, to ease thy first complaint, it is true, thy dearest\nsons, most like their mother, peace-keeping, peace-making sons of God,\nhave borne and still must bear the blurs of troublers of Israel, and\nturners of the world upside down. And it is true again, what Solomon\nonce spake: _The beginning of strife is as when one letteth out water,\ntherefore_, saith he, _leave off contention before it be meddled with._\nThis caveat should keep the banks and sluices firm and strong, that\nstrife, like a breach of waters, break not in upon the sons of men.\n\n[Sidenote: Strife distinguished.]\n\nYet strife must be distinguished: it is necessary, or unnecessary, godly\nor ungodly, Christian or unchristian, &c.\n\n[Sidenote: 1. Ungodly strife.]\n\nIt is unnecessary, unlawful, dishonourable, ungodly, unchristian, in most\ncases in the world: for there is a possibility of keeping sweet Peace in\nmost cases, and, _if it be possible_, it is the express command of God\nthat Peace be kept, Rom. xii. [18.]\n\n[Sidenote: 2. Godly strife.]\n\nAgain, it is necessary, honourable, godly, &c., with civil and earthly\nweapons to defend the innocent, and to rescue the oppressed from the\nviolent paws and jaws of oppressing, persecuting Nimrods, Psal. lxxiii.\nJob xxix.\n\nIt is as necessary, yea, more honourable, godly, and Christian, to fight\nthe fight of faith, with religious and spiritual artillery, and to\ncontend earnestly for the faith of Jesus, once delivered to the saints,\nagainst all opposers, and the gates of earth and hell, men or devils,\nyea, against Paul himself, or an angel from heaven, if he bring any other\nfaith or doctrine, Jude 4, 9; Gal. i. 8.\n\n_Peace._ With a clashing of _such_ arms am I never wakened. Speak once\nagain, dear Truth, to my second complaint of bloody persecution, and\ndevouring wars, marching under the colours of upright justice and holy\nzeal, &c.\n\n[Sidenote: A threefold doleful cry.]\n\n_Truth._ Mine ears have long been filled with a threefold doleful outcry\u2014\n\n[Sidenote: Christ\u2019s worship is his bed, Cant. i. 16. False worship,\ntherefore, is a false bed.]\n\nFirst. Of one hundred forty-four thousand virgins, Rev. xiv., forced and\nravished by emperors, kings, governors, to their beds of worship and\nreligion; set up, like Absalom\u2019s, on high, in their several states and\ncountries.\n\n[Sidenote: The cry of the souls under the altar.]\n\nSecondly. The cry of those precious souls under the altar, Rev. vi. [9,]\nthe souls of such as have been persecuted and slain for the testimony and\nwitness of Jesus, whose blood hath been spilt like water upon the earth;\nand that because they have held fast the truth and witness of Jesus,\nagainst the worship of the states and times, compelling to an uniformity\nof state religion.\n\nThese cries of murdered virgins, who can sit still and hear? Who can but\nrun, with zeal inflamed, to prevent the deflowering of chaste souls, and\nspilling of the blood of the innocent? Humanity stirs up and prompts the\nsons of men to draw material swords for a virgin\u2019s chastity and life,\nagainst a ravishing murderer; and piety and Christianity must needs\nawaken the sons of God to draw the spiritual sword, the word of God,\nto preserve the chastity and life of spiritual virgins, who abhor the\nspiritual defilements of false worship, Rev. xiv.\n\n[Sidenote: A cry of the whole earth.]\n\nThirdly. The cry of the whole earth, made drunk with the blood of its\ninhabitants slaughtering each other in their blinded zeal for conscience,\nfor religion, against the catholics, against the Lutherans, &c.\n\nWhat fearful cries, within these twenty years, of hundred thousands, men,\nwomen, children, fathers, mothers, husbands, wives, brethren, sisters,\nold and young, high and low, plundered, ravished, slaughtered, murdered,\nfamished! And hence these cries, that men fling away the spiritual\nsword and spiritual artillery, in spiritual and religious causes, and\nrather trust, for the suppressing of each other\u2019s gods, conscience, and\nreligion, as they suppose, to an arm of flesh and sword of steel.\n\n_Truth._ Sweet Peace, what hast thou there?\n\n_Peace._ Arguments against persecution for cause of conscience.\n\n_Truth._ And what there?\n\n_Peace._ An answer to such arguments, contrarily maintaining such\npersecution for cause of conscience.\n\n_Truth._ These arguments against such persecution, and the answer\npleading for it, [are] written, as Love hopes, from godly intentions,\nhearts, and hands, yet in a marvellously different style and manner\u2014the\narguments against persecution in milk, the answer for it, as I may say,\nin blood.\n\n[Sidenote: The wonderful providence of God in the writing of the\narguments against persecution in milk.]\n\nThe author of these arguments against persecution, as I have been\ninformed, being committed by some then in power close prisoner to\nNewgate, for the witness of some truths of Jesus, and having not the use\nof pen and ink, wrote these arguments in milk, in sheets of paper brought\nto him by the woman, his keeper, from a friend in London as the stopples\nof his milk bottle.\n\nIn such paper, written with milk, nothing will appear; but the way of\nreading it by fire being known to this friend who received the papers,\nhe transcribed and kept together the papers, although the author himself\ncould not correct, nor view what himself had written.\n\nIt was in milk, tending to soul nourishment, even for babes and sucklings\nin Christ:\u2014\n\nIt was in milk, spiritually white, pure and innocent, like those white\nhorses of the word of truth and meekness, and the white linen or armour\nof righteousness, in the army of Jesus, Rev. vi. and xix.:\u2014\n\nIt was in milk, soft, meek, peaceable, and gentle, tending both to the\npeace of souls, and the peace of states and kingdoms.\n\n[Sidenote: The answer writ in blood.]\n\n_Peace._ The answer, though I hope out of milky pure intentions, is\nreturned in blood\u2014bloody and slaughterous conclusions\u2014bloody to the souls\nof all men, forced to the religion and worship which every civil state\nor commonweal agrees on, and compels all subjects to, in a dissembled\nuniformity:\u2014\n\nBloody to the bodies, first of the holy witnesses of Christ Jesus, who\ntestify against such invented worships:\u2014\n\nSecondly, of the nations and peoples slaughtering each other for their\nseveral respective religions and consciences.\n\n\n\n\nCHAP. III.\n\n\n_Truth._ In the answer, Mr. Cotton first lays down several distinctions\nand conclusions of his own, tending to prove persecution.\n\nSecondly. Answers to the scriptures and arguments proposed against\npersecution.\n\n[Sidenote: The first distinction discussed.]\n\n_Peace._ The first distinction is this: by persecution for cause of\nconscience, \u201cI conceive you mean either for professing some point\nof doctrine which you believe in conscience to be the truth, or for\npractising some work which you believe in conscience to be a religious\nduty.\u201d\n\n[Sidenote: Definition of persecution discussed.]\n\n_Truth._ I acknowledge that to molest any person, Jew or Gentile, for\neither professing doctrine, or practising worship merely religious\nor spiritual, it is to persecute him; and such a person, whatever his\ndoctrine or practice be, true or false, suffereth persecution for\nconscience.\n\n[Sidenote: Conscience will not be restrained from its own worship, nor\nconstrained to another.]\n\nBut withal I desire it may be well observed, that this distinction is\nnot full and complete. For beside this, that a man may be persecuted\nbecause he holdeth or practiseth what he believes in conscience to be a\ntruth, as Daniel did, for which he was cast into the lions\u2019 den, Dan.\nvi. 16, and many thousands of Christians, because they durst not cease\nto preach and practise what they believed was by God commanded, as the\napostles answered, Acts iv. and v., I say, besides this, a man may also\nbe persecuted because he dares not be constrained to yield obedience to\nsuch doctrines and worships as are by men invented and appointed. So the\nthree famous Jews, who were cast into the fiery furnace for refusing to\nfall down, in a nonconformity to the whole conforming world, before the\ngolden image, Dan. iii. 21.[96] So thousands of Christ\u2019s witnesses, and\nof late in those bloody Marian days, have rather chosen to yield their\nbodies to all sorts of torments, than to subscribe to doctrines, or\npractise worships, unto which the states and times (as Nebuchadnezzar to\nhis golden image) have compelled and urged them.\n\n[Sidenote: A chaste soul in God\u2019s worship, like a chaste wife.]\n\nA chaste wife will not only abhor to be restrained from her husband\u2019s\nbed as adulterous and polluted, but also abhor (if not much more) to be\nconstrained to the bed of a stranger. And what is abominable in corporal,\nis much more loathsome in spiritual whoredom and defilement.\n\nThe spouse of Christ Jesus, who could not find her soul\u2019s beloved in\nthe ways of his worship and ministry, Cant. i., iii., and v. chapters,\nabhorred to turn aside to other flocks, worships, &c., and to embrace the\nbosom of a false Christ, Cant. i. 8.\n\n\n\n\nCHAP. IV.\n\n\n_Peace._ The second distinction is this:\u2014\n\n[Sidenote: The second distinction discussed.]\n\n\u201cIn points of doctrine some are fundamental, without right belief whereof\na man cannot be saved; others are circumstantial and less principal,\nwherein a man may differ in judgment without prejudice of salvation on\neither part.\u201d\n\n[Sidenote: God\u2019s people may err from the very fundamentals of visible\nworship.]\n\n_Truth._ To this distinction I dare not subscribe, for then I should\neverlastingly condemn thousands, and ten thousands, yea, the whole\ngeneration of the righteous, who since the falling away from the first\nprimitive Christian state or worship, have and do err fundamentally\nconcerning the true matter, constitution, gathering, and governing of the\nchurch. And yet, far be it from any pious breast to imagine that they are\nnot saved, and that their souls are not bound up in the bundle of eternal\nlife.[97]\n\nWe read of four sorts of spiritual, or Christian, foundations in the New\nTestament.\n\n[Sidenote: Four sorts of spiritual foundations.]\n\nFirst, the foundation of all foundations, the corner-stone itself, the\nLord Jesus, on whom all depend\u2014persons, doctrines, practices, 1 Cor. iii.\n[11.]\n\n2. Ministerial foundations. The church is _built upon the foundation of\nthe apostles and prophets_, Ephes. ii. 20.\n\n3. The foundation of future rejoicing in the fruits of obedience, 1 Tim.\nvi. [19.]\n\n[Sidenote: \u03a3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1, \u03b8\u03b5\u03bc\u1f72\u03b9\u03bf\u1f76. The six foundations of the Christian\nreligion or worship.]\n\n4. The foundation of doctrines, without the knowledge of which there can\nbe no true profession of Christ, according to the first institution,\nHeb. vi. [1, 2,]\u2014the foundation, or principles, _of repentance from dead\nworks, faith towards God, the doctrine of baptisms, laying on of hands,\nthe resurrection, and eternal judgment_. In some of these, to wit, those\nconcerning baptisms and laying on of hands, God\u2019s people will be found to\nbe ignorant for many hundred years; and I yet cannot see it proved that\nlight is risen, I mean the light of the first institution, in practice.\n\nGod\u2019s people in their persons, heart-waking (Cant. v. 2), in the life\nof personal grace, will yet be found fast asleep in respect of public\nChristian worship.\n\n[Sidenote: Coming out of Babel, not local, but mystical.]\n\nGod\u2019s people, in their persons, are His, most dear and precious: yet\nin respect of the Christian worship they are mingled amongst the\nBabylonians, from whence they are called to come out, not locally, as\nsome have said, for that belonged to a material and local Babel (and\nliteral Babel and Jerusalem have now no difference, John iv. 21), but\nspiritually and mystically to come out from her sins and abominations.\n\n[Sidenote: The great ignorance of God\u2019s people concerning the nature of\nthe true church.]\n\nIf Mr. Cotton maintain the true church of Christ to consist of the\ntrue matter of holy persons called out from the world (and the true\nform of union in a church government), and that also neither national,\nprovincial, nor diocesan churches are of Christ\u2019s institution: how many\nthousands of God\u2019s people of all sorts, clergy and laity, as they call\nthem, will they find, both in former and later times, captivated in such\nnational, provincial, and diocesan churches? yea, and so far from living\nin, yea or knowing of any such churches, for matter and form, as they\nconceive now only to be true, that until of late years, how few of God\u2019s\npeople knew any other church than the parish church of dead stones or\ntimber? It being a late marvellous light, revealed by Christ Jesus, the\nSun of righteousness, that his people are a company or church of living\nstones, 1 Pet. ii. 9.\n\n[Sidenote: Mr. Cotton and all the half separatists, halting between true\nand false churches, and consequently not yet clear in the fundamental\nmatter of a Christian church.]\n\nAnd, however his own soul, and the souls of many others, precious to\nGod, are persuaded to separate from national, provincial, and diocesan\nchurches, and to assemble into particular churches, yet, since there are\nno parish churches in England, but what are made up of the parish bounds\nwithin such and such a compass of houses, and that such churches have\nbeen and are in constant dependence on, and subordination to the national\nchurch: how can the New English particular churches join with the old\nEnglish parish churches in so many ordinances of word, prayer, singing,\ncontribution, &c., but they must needs confess, that as yet their souls\nare far from the knowledge of the foundation of a true Christian church,\nwhose matter must not only be living stones, but also separated from the\nrubbish of anti-christian confusions and desolations.\n\n\n\n\nCHAP. V.\n\n\n_Peace._ With lamentation, I may add, how can their souls be clear in\nthis foundation of the true Christian matter, who persecute and oppress\ntheir own acknowledged brethren, presenting light unto them about this\npoint? But I shall now present you with Mr. Cotton\u2019s third distinction.\n\u201cIn points of practice,\u201d saith he, \u201csome concern the weightier duties\nof the law, as what God we worship, and with what kind of worship;\nwhether such, as if it be right, fellowship with God is held; if false,\nfellowship with God is lost.\u201d\n\n_Truth._ It is worth the inquiry, what kind of worship he intendeth: for\nworship is of various signification. Whether in general acceptation he\nmean the rightness or corruptness of the church, or the ministry of the\nchurch, or the ministrations of the word, prayer, seals, &c.\n\n[Sidenote: The true ministry a fundamental.]\n\nAnd because it pleaseth the Spirit of God to make the ministry one of\nthe foundations of the Christian religion, Heb. vi. 1, 2, and also to\nmake the ministry of the word and prayer in the church to be two special\nworks, even of the apostles themselves, Acts vi. 2, I shall desire it may\nbe well considered in the fear of God.[98]\n\n[Sidenote: The New English ministers examined.]\n\nFirst, concerning the ministry of the word. The New English ministers,\nwhen they were new elected and ordained ministers in New England,\nmust undeniably grant, that at that time they were no ministers,\nnotwithstanding their profession of standing so long in a true ministry\nin old England, whether received from the bishops, which some have\nmaintained true, or from the people, which Mr. Cotton and others better\nliked, and which ministry was always accounted perpetual and indelible.\nI apply, and ask, will it not follow, that if their new ministry and\nordination be true, the former was false? and if false, that in the\nexercise of it, notwithstanding abilities, graces, intentions, labours,\nand, by God\u2019s gracious, unpromised, and extraordinary blessing, some\nsuccess, I say, will it not according to this distinction follow, that\naccording to visible rule, fellowship with God was lost?\n\n[Sidenote: Common prayer cast off, and written against by the New\nEnglish.]\n\nSecondly, concerning prayer. The New English ministers have disclaimed\nand written against that worshipping of God by the common or set forms of\nprayer, which yet themselves practised in England, notwithstanding they\nknew that many servants of God, in great sufferings, witnessed against\nsuch a ministry of the word, and such a ministry of prayer.\n\n_Peace._ I could name the persons, time, and place, when some of them\nwere faithfully admonished for using of the Common Prayer, and the\narguments presented to them, then seeming weak, but now acknowledged\nsound; yet, at that time, they satisfied their hearts with the practice\nof the author of the Council of Trent, who used to read only some of the\nchoicest selected prayers in the mass-book, which I confess was also\ntheir own practice in their using of the Common Prayer.[99] But now,\naccording to this distinction, I ask whether or no fellowship with God in\nsuch prayers was lost?\n\n[Sidenote: God\u2019s people have worshipped God with false worships.]\n\n_Truth._ I could particularize other exercises of worship, which cannot\nbe denied, according to this distinction, to be of the weightier points\nof the law: to wit, what God we worship, and with what kind of worship?\nwherein fellowship with God, in many of our unclean and abominable\nworships, hath been lost. Only upon these premises I shall observe:\nfirst, that God\u2019s people, even the standard-bearers and leaders of them,\naccording to this distinction, have worshipped God, in their sleepy\nignorance, by such a kind of worship as wherein fellowship with God is\nlost; yea also, that it is possible for them to do, after much light is\nrisen against such worship, and in particular, brought to the eyes of\nsuch holy and worthy persons.\n\nSecondly, there may be inward and secret fellowship with God in false\nministries of word and prayer, (for that to the eternal praise of\ninfinite mercy, beyond a word or promise of God, I acknowledge[100])\nwhen yet, as the distinction saith, in such worship, not being right,\nfellowship with God is lost, and such a service or ministration must be\nlamented and forsaken.\n\n[Sidenote: Fundamentals of Christian worship not so easy and clear.]\n\nThirdly, I observe that God\u2019s people may live and die in such kinds of\nworship, notwithstanding that light from God, publicly and privately,\nhath been presented to them, able to convince; yet, not reaching to\ntheir conviction, and forsaking of such ways, contrary to a conclusion\nafterward expressed; to wit, \u201cthat fundamentals are so clear, that a man\ncannot but be convinced in conscience, and therefore that such a person\nnot being convinced, he is condemned of himself, and may be persecuted\nfor sinning against his conscience.\u201d\n\nFourthly, I observe, that in such a maintaining a clearness of\nfundamentals or weightier points, and upon that ground a persecuting of\nmen because they sin against their consciences, Mr. Cotton measures that\nto others, which himself when he lived in such practices would not have\nhad measured to himself. As first, that it might have been affirmed of\nhim, that in such practices he did sin against his conscience, having\nsufficient light shining about him.\n\nSecondly, that he should or might lawfully have been cut off by death or\nbanishment, as an heretic, sinning against his own conscience.\n\n[Sidenote: A notable speech of king James to a great nonconformist,\nturned persecutor.]\n\nAnd in this respect the speech of king James was notable to a great\nnonconformitant, converted, as is said, by king James to conformity, and\ncounselling the king afterward to persecute the nonconformists even unto\ndeath: \u201cThou beast,\u201d quoth the king, \u201cif I had dealt so with thee in thy\nnonconformity, where hadst thou been?\u201d\n\n\n\n\nCHAP. VI.\n\n\n[Sidenote: The four distinctions discussed.]\n\n_Peace._ The next distinction concerneth the manner of persons holding\nforth the aforesaid practices, not only the weightier duties of the law,\nbut points of doctrine and worship less principal:\u2014\n\n\u201cSome,\u201d saith he, \u201chold them forth in a meek and peaceable way; some with\nsuch arrogance and impetuousness, as of itself tendeth to the disturbance\nof civil peace.\u201d\n\n_Truth._ In the examination of this distinction we shall discuss,\n\nFirst, what is civil peace (wherein we shall vindicate thy name the\nbetter),\n\nSecondly, what it is to hold forth a doctrine, or practice, in this\nimpetuousness or arrogancy.\n\n[Sidenote: What civil peace is.]\n\nFirst, for civil peace, what is it but _pax civitatis_, the peace of the\ncity, whether an English city, Scotch, or Irish city, or further abroad,\nFrench, Spanish, Turkish city, &c.\n\n[Sidenote: God\u2019s people must be nonconformitants to evil.]\n\nThus it pleased the Father of lights to define it, Jer. xxix. 7, _Pray\nfor the peace of the city_; which peace of the city, or citizens, so\ncompacted in a civil way of union, may be entire, unbroken, safe, &c.,\nnotwithstanding so many thousands of God\u2019s people, the Jews, were there\nin bondage, and would neither be constrained to the worship of the city\nBabel, nor restrained from so much of the worship of the true God as they\nthen could practice, as is plain in the practice of the three worthies,\nShadrach, Meshach, and Abednego, as also of Daniel, Dan. iii. and Dan.\nvi.\u2014the peace of the city or kingdom being a far different peace from the\npeace of the religion, or spiritual worship, maintained and professed of\nthe citizens. This peace of their (worship which worship also in some\ncities being various) being a false peace, God\u2019s people were and ought to\nbe nonconformitants, not daring either to be restrained from the true, or\nconstrained to false worship; and yet without breach of the civil or city\npeace, properly so called.\n\n[Sidenote: The difference between spiritual and civil peace.]\n\n_Peace._ Hence it is that so many glorious and flourishing cities of the\nworld maintain their civil peace; yea, the very Americans and wildest\npagans keep the peace of their towns or cities, though neither in one\nnor the other can any man prove a true church of God in those places,\nand consequently no spiritual and heavenly peace. The peace spiritual,\nwhether true or false, being of a higher and far different nature from\nthe peace of the place or people, being merely and essentially civil and\nhuman.\n\n[Sidenote: The difference between the spiritual and civil state. The\ncivil state, the spiritual estate, and the church of Christ distinct in\nEphesus.]\n\n_Truth._ Oh! how lost are the sons of men in this point! To illustrate\nthis:\u2014the church, or company of worshippers, whether true or false,\nis like unto a body or college of physicians in a city\u2014like unto a\ncorporation, society, or company of East India or Turkey merchants, or\nany other society or company in London; which companies may hold their\ncourts, keep their records, hold disputations, and in matters concerning\ntheir society may dissent, divide, break into schisms and factions, sue\nand implead each other at the law, yea, wholly break up and dissolve into\npieces and nothing, and yet the peace of the city not be in the least\nmeasure impaired or disturbed; because the essence or being of the city,\nand so the well being and peace thereof, is essentially distinct from\nthose particular societies; the city courts, city laws, city punishments\ndistinct from theirs. The city was before them, and stands absolute and\nentire when such a corporation or society is taken down. For instance\nfurther, the city or civil state of Ephesus was essentially distinct from\nthe worship of Diana in the city, or of the whole city. Again, the church\nof Christ in Ephesus, which were God\u2019s people, converted and called out\nfrom the worship of that city unto Christianity, or worship of God in\nChrist, was distinct from both.\n\nNow suppose that God remove the candlestick from Ephesus, yea, though\nthe whole worship of the city of Ephesus should be altered, yet, if\nmen be true and honestly ingenuous to city covenants, combinations,\nand principles, all this might be without the least impeachment or\ninfringement of the peace of the city of Ephesus.\n\nThus in the city of Smyrna was the city itself or civil estate one thing,\nthe spiritual or religious state of Smyrna another: the church of Christ\nin Smyrna distinct from them both. And the synagogue of the Jews, whether\nliterally Jews, as some think, or mystically false Christians, as others,\ncalled the synagogue of Satan, Rev. ii., [was] distinct from all these.\nAnd notwithstanding these spiritual oppositions in point of worship and\nreligion, yet hear we not the least noise\u2014nor need we, if men keep but\nthe bond of civility, of any civil breach, or breach of civil peace\namongst them; and to persecute God\u2019s people there for religion, that only\nwas a breach of civility itself.\n\n\n\n\nCHAP. VII.\n\n\n_Peace._ Now to the second query, what it is to hold forth doctrine or\npractice in an arrogant or impetuous way?\n\n[Sidenote: The answerer too obscure in generals. God\u2019s meekest servants\nuse to be counted arrogant and impetuous.]\n\n_Truth._ Although it hath not pleased Mr. Cotton to declare what is this\narrogant or impetuous holding forth of doctrine or practice tending to\ndisturbance of civil peace, I cannot but express my sad and sorrowful\nobservation, how it pleaseth God to leave him as to take up the common\nreproachful accusation of the accuser of God\u2019s children: to wit, that\nthey are arrogant and impetuous. Which charge, together with that of\nobstinacy, pertinacity, pride, troublers of the city, &c., Satan commonly\nloads the meekest of the saints and witnesses of Jesus with.\n\n[Sidenote: Six cases wherein God\u2019s people have been bold and zealous, yet\nnot arrogant.]\n\nTo wipe off, therefore, these foul blurs and aspersions from the fair and\nbeautiful face of the spouse of Jesus, I shall select and propose five or\nsix cases, for which God\u2019s witnesses, in all ages and generations of men,\nhave been charged with arrogance, impetuousness, &c., and yet the God of\nheaven, and Judge of all men, hath graciously discharged them from such\ncrimes, and maintained and avowed them for his faithful and peaceable\nservants.\n\n[Sidenote: Christ Jesus and his disciples teach publicly a new doctrine,\nfundamentally different from the religion professed.]\n\nFirst, God\u2019s people have proclaimed, taught, disputed, for divers\nmonths together, a new religion and worship, contrary to the worship\nprojected in the town, city, or state where they have lived, or where\nthey have travelled, as did the Lord Jesus himself over all Galilee,\nand the apostles after Him in all places, both in the synagogues and\nmarket-places, as appears Acts xvii. 2, 17; Acts xviii. 4, 8. Yet this is\nno arrogance nor impetuousness.\n\n[Sidenote: God\u2019s servants zealous and bold to the faces of the highest. 1\nKings xviii. 18. Luke xiii. 32. Acts xxiii. 3.]\n\nSecondly, God\u2019s servants have been zealous for their Lord and Master,\neven to the very faces of the highest, and concerning the persons of\nthe highest, so far as they have opposed the truth of God: so Elijah\nto the face of Ahab, \u201cIt is not I, _but thou, and thy father\u2019s house_,\nthat troublest Israel.\u201d So the Lord Jesus concerning Herod, _Go, tell\nthat fox_. So Paul, _God delivered me from the mouth of the lion_; and\nto Ananias, _Thou whited wall_; and yet in all this no arrogance, nor\nimpetuousness.\n\n[Sidenote: God\u2019s people constantly immoveable to death.]\n\nThirdly, God\u2019s people have been immoveable, constant, and resolved to\nthe death, in refusing to submit to false worships, and in preaching\nand professing the true worship, contrary to the express command of\npublic authority. So the three famous worthies against the command of\nNebuchadnezzar, and the uniform conformity of all nations agreeing upon\na false worship, Dan. iii. So the apostles, Acts iv. and v., and so\nthe witnesses of Jesus in all ages, who loved not their lives to the\ndeath, Rev. xii., not regarding sweet life nor bitter death, and yet not\narrogant, nor impetuous.\n\n[Sidenote: God\u2019s people ever maintained Christ Jesus the only Lord and\nKing to the conscience.]\n\nFourthly, God\u2019s people, since the coming of the King of Israel, the Lord\nJesus, have openly and constantly professed, that no civil magistrate, no\nking, nor C\u00e6sar, have any power over the souls or consciences of their\nsubjects, in the matters of God and the crown of Jesus; but the civil\nmagistrates themselves, yea, kings and C\u00e6sars, are bound to subject their\nown souls to the ministry and church, the power and government of this\nLord Jesus, the King of kings. Hence was the charge against the apostles\n(false in civil, but true in spirituals) that they affirmed that there\nwas another King, one Jesus, Acts xvii. 7. And, indeed, this was the\ngreat charge against the Lord Jesus himself, which the Jews laid against\nhim, and for which he suffered death, as appears by the accusation\nwritten over his head upon the gallows, John xix. 19, _Jesus of Nazareth,\nKing of the Jews_.\n\n[Sidenote: That Christ is King alone over conscience is the sum of all\ntrue preaching.]\n\nThis was and is the sum of all true preaching of the gospel, or glad\nnews, viz., that God anointed Jesus to be the sole King and Governor\nof all the Israel of God in spiritual and soul causes, Ps. ii. 9; Acts\nii. 36. Yet this kingly power of His, he resolved not to manage in His\nown person, but ministerially in the hands of such messengers which he\nsent forth to preach and baptize, and to such as believed that word they\npreached, John xvii. And yet here no arrogance, nor impetuousness.\n\n[Sidenote: God\u2019s people have seemed the disturbers of civil state.]\n\n5. God\u2019s people, in delivering the mind and will of God concerning the\nkingdoms and civil states where they have lived, have seemed in all show\nof common sense and rational policy, if men look not higher with the eye\nof faith, to endanger and overthrow the very civil state, as appeareth by\nall Jeremiah\u2019s preaching and counsel to king Zedekiah, his princes and\npeople, insomuch that the charge of the princes against Jeremiah was,\nthat he discouraged the army from fighting against the Babylonians, and\nweakened the land from its own defence; and this charge in the eye of\nreason, seemed not to be unreasonable, or unrighteous, Jer. xxxvii. and\nxxxviii.; and yet in Jeremiah no arrogance, nor impetuousness.\n\n[Sidenote: God\u2019s word and people the occasion of tumults.]\n\n6. Lastly, God\u2019s people, by their preaching, disputing, &c., have been,\nthough not the cause, yet accidentally the occasion of great contentions\nand divisions, yea, tumults and uproars, in towns and cities where they\nhave lived and come; and yet neither their doctrine nor themselves\narrogant nor impetuous, however so charged: for thus the Lord Jesus\ndiscovereth men\u2019s false and secure suppositions, Luke xii. 51, _Suppose\nye that I am come to give peace on the earth? I tell you, nay; but rather\ndivision; for from henceforth shall there be five in one house divided,\nthree against two, and two against three, the father shall be divided\nagainst the son and the son against the father_, &c. And thus upon the\noccasion of the apostles\u2019 preaching the kingdom and worship of God in\nChrist, were most commonly uproars and tumults wherever they came. For\ninstance, those strange and monstrous uproars at Iconium, at Ephesus, at\nJerusalem, Acts xiv. 4; Acts xix. 29, 40; Acts xxi. 30, 31.\n\n\n\n\nCHAP. VIII.\n\n\n[Sidenote: [1 Obj.]]\n\n_Peace._ It will be said, dear Truth, what the Lord Jesus and his\nmessengers taught was truth; but the question is about error.\n\n_Truth._ I answer, This distinction now in discussion concerns not truth\nor error, but the manner of holding forth or divulging.\n\nI acknowledge that such may be the way and manner of holding forth,\neither with railing or reviling, daring or challenging speeches, or with\nforce of arms, swords, guns, prisons, &c., that it may not only tend to\nbreak, but may actually break the civil peace, or peace of the city.\n\n[Sidenote: The instances proposed carry a great show of impetuousness,\nyet all are pure and peaceable.]\n\nYet these instances propounded are cases of great opposition and\nspiritual hostility, and occasions of breach of civil peace; and yet as\nthe borders, or matter, were of gold, so the specks, or manner, (Cantic.\ni. [11,]) were of silver: both matter and manner pure, holy, peaceable,\nand inoffensive.\n\nMoreover, I answer, That it is possible and common for persons of soft\nand gentle nature and spirits, to hold out falsehood with more seeming\nmeekness and peaceableness, than the Lord Jesus or his servants did or do\nhold forth the true and everlasting gospel. So that the answerer would\nbe requested to explain what he means by this arrogant and impetuous\nholding forth of any doctrine, which very manner of holding forth tends\nto break civil peace, and comes under the cognizance and correction of\nthe civil magistrate, lest he build the sepulchre of the prophets, _and\nsay, If we had been in the Pharisees\u2019 days_, the Roman emperor\u2019s days,\nor the bloody Marian days, _we would not have been partakers with them\nin the blood of the prophets_, Matt. xxiii. 30, who were charged with\narrogance and impetuousness.\n\n\n\n\nCHAP. IX.\n\n\n[Sidenote: [2 Obj.]]\n\n_Peace._ It will here be said, whence then ariseth civil dissensions and\nuproars about matters of religion?\n\n[Sidenote: The true cause of tumults at the preaching of the word.]\n\n_Truth._ I answer: When a kingdom or state, town or family, lies and\nlives in the guilt of a false god, false Christ, false worship, no wonder\nif sore eyes be troubled at the appearance of the light, be it never\nso sweet. No wonder if a body full of corrupt humours be troubled at\nstrong, though wholesome, physic\u2014if persons sleepy and loving to sleep\nbe troubled at the noise of shrill, though silver, alarums. No wonder if\nAdonijah and all his company be amazed and troubled at the sound of the\nright heir, king Solomon, 1 Kings i. [41, 49,]\u2014if the husbandmen were\ntroubled when the Lord of the vineyard sent servant after servant, and at\nlast his only son, and they beat, and wounded, and killed even the son\nhimself, because they meant themselves to seize upon the inheritance,\nunto which they had no right, Matt. xxi. 38. Hence all those tumults\nabout the apostles in the Acts, &c. Whereas, good eyes are not so\ntroubled at light; vigilant and watchful persons, loyal and faithful,\nare not so troubled at the true, no, nor at a false religion of Jew or\nGentile.\n\n[Sidenote: A preposterous way of suppressing errors.]\n\nSecondly. Breach of civil peace may arise when false and idolatrous\npractices are held forth, and yet no breach of civil peace from the\ndoctrine or practice, or the manner of holding forth, but from that wrong\nand preposterous way of suppressing, preventing, and extinguishing such\ndoctrines or practices by weapons of wrath and blood, whips, stocks,\nimprisonment, banishment, death, &c.; by which men commonly are persuaded\nto convert heretics, and to cast out unclean spirits, which only the\nfinger of God can do, that is, the mighty power of the Spirit in the word.\n\n[Sidenote: Light only can expel fogs and darkness.]\n\nHence the town is in an uproar, and the country takes the alarum to expel\nthat fog or mist of error, heresy, blasphemy, as is supposed, with swords\nand guns. Whereas it is light alone, even light from the bright shining\nSun of Righteousness, which is able, in the souls and consciences of men,\nto dispel and scatter such fogs and darkness.\n\nHence the sons of men, as David speaks in another case, Ps. xxxix. [6,]\ndisquiet themselves in vain, and unmercifully disquiet others, as, by the\nhelp of the Lord, in the sequel of this discourse shall more appear.\n\n\n\n\nCHAP. X.\n\n\n_Peace._ Now the last distinction is this: \u201cPersecution for conscience\nis either for a rightly informed conscience, or a blind and erroneous\nconscience.\u201d\n\n[Sidenote: Answ. Persecutors oppress both true and erroneous consciences.]\n\n_Truth._ Indeed, both these consciences are persecuted; but lamentably\nblind and erroneous will those consciences shortly appear to be, which\nout of zeal for God, as is pretended, have persecuted either. And heavy\nis the doom of those blind guides and idol shepherds, whose right eye\nGod\u2019s finger of jealousy hath put out, who flattering the ten horns, or\nworldly powers, persuade them what excellent and faithful service they\nperform to God, in persecuting both these consciences; either hanging\nup a rightly informed conscience, and therein the Lord Jesus himself,\nbetween two malefactors, or else killing the erroneous and the blind,\nlike Saul, out of zeal to the Israel of God, the poor Gibeonites, whom\nit pleased God to permit to live; and yet that hostility and cruelty\nused against them, as the repeated judgment year after year upon the\nwhole land after told them, could not be pardoned until the death of the\npersecutor, Saul [and] his sons, had appeased the Lord\u2019s displeasure, 2\nSam. xxi.\n\n\n\n\nCHAP. XI.\n\n\n_Peace._ After explication in these distinctions, it pleaseth the\nanswerer to give his resolution to the question in four particulars.\n\nFirst, that he holds it \u201cnot lawful to persecute any for conscience\u2019 sake\nrightly informed, for in persecuting such,\u201d saith he, \u201cChrist himself is\npersecuted.\u201d For which reason, truly rendered, he quotes, Acts ix. 4,\n_Saul, Saul, why persecutest thou me?_\n\n_Truth._ He that shall read this conclusion over a thousand times, shall\nas soon find darkness in the bright beams of the sun, as in this so clear\nand shining a beam of Truth; viz., that Christ Jesus, in his truth, must\nnot be persecuted.\n\nYet, this I must ask, for it will be admired by all sober men, what\nshould be the cause or inducement to the answerer\u2019s mind to lay down such\na position or thesis as this is, It is not lawful to persecute the Lord\nJesus?\n\n[Sidenote: All persecutors of Christ profess not to persecute him.]\n\nSearch all scriptures, histories, records, monuments; consult with\nall experiences; did ever Pharaoh, Saul, Ahab, Jezebel, Scribes and\nPharisees, the Jews, Herod, the bloody Neros, Gardiners, Bonners, pope,\nor devil himself, profess to persecute the Son of God, Jesus as Jesus,\nChrist as Christ, without a mask or covering?\n\nNo, saith Pharaoh, the Israelites are idle, and therefore speak they of\nsacrificing. David is risen up in a conspiracy against Saul, therefore\npersecute him. Naboth hath blasphemed God and the king, therefore stone\nhim. Christ is a seducer of the people, a blasphemer against God, and\ntraitor against C\u00e6sar, therefore hang him. Christians are schismatical,\nfactious, heretical, therefore persecute them. The devil hath deluded\nJohn Huss, therefore crown him with a paper of devils, and burn him, &c.\n\n_Peace._ One thing I see apparently in the Lord\u2019s overruling the pen of\nthis worthy answerer, viz., a secret whispering from heaven to him, that\nalthough his soul aim at Christ, and hath wrought much for Christ in many\nsincere intentions, and God\u2019s merciful and patient acceptance, yet he\nhath never left the tents of such who think they do God good service in\nkilling the Lord Jesus in his servants. And yet they say, if we had been\nin the days of our fathers, in queen Mary\u2019s days, &c., we would never\nhave consented to such persecution. And therefore, when they persecute\nChrist Jesus in his truths or servants, they say, \u201cDo not say you are\npersecuted for the word, for Christ\u2019s sake: for we hold it not lawful to\npersecute Jesus Christ.\u201d\n\nLet me also add a second: So far as he hath been a guide, by preaching\nfor persecution, I say, wherein he hath been a guide and leader, by\nmisinterpreting and applying the writings of truth, so far, I say,\nhis own mouth and hands shall judge (I hope not his person, but) his\nactions; for the Lord Jesus hath suffered by him, Acts ix. 5. And if the\nLord Jesus himself were present, Himself should suffer that in his own\nperson, which his servants witnessing his truth do suffer for his sake.\n\n\n\n\nCHAP. XII.\n\n\n_Peace._ Their second conclusion is this: \u201cIt is not lawful to persecute\nan erroneous and blind conscience, even in fundamental and weighty\npoints, till after admonition once or twice, Tit. iii. 11, and then\nsuch consciences may be persecuted; because the word of God is so clear\nin fundamental and weighty points, that such a person cannot but sin\nagainst his conscience, and so being condemned of himself, that is,\nof his conscience, he may be persecuted for sinning against his own\nconscience.\u201d[101]\n\n_Truth._ I answer, In that great battle between the Lord Jesus and the\ndevil, it is observable that Satan takes up the weapons of scripture, and\nsuch scripture which in show and colour was excellent for his purpose;\nbut in this third of Titus, as Solomon speaks of the birds of heaven,\nProv. i. [17,] a man may evidently see the snare: and I know the time is\ncoming wherein it shall be said, _Surely in vain the net is laid in the\nsight of_ the saints (heavenly birds).\n\nSo palpably gross and thick is the mist and fog which Satan hath raised\nabout this scripture, that he that can but see men as trees in matters\nof God\u2019s worship, may easily discern what a wonderful deep sleep God\u2019s\npeople are fallen into concerning the visible kingdom of Christ; insomuch\nthat this third of Titus, which through fearful profanations hath so\nmany hundred years been the pretended bulwark and defence of all the\nbloody wolves, dens of lions, and mountains of leopards, hunting and\ndevouring the witnesses of Jesus, should now be the refuge and defence of\n(as I hope) the lambs and little ones of Jesus: yet, in this point, so\npreaching and practising so unlike to themselves, to the Lord Jesus, and\nlamentably too like to His and their persecutors.\n\n\n\n\nCHAP. XIII.\n\n\n_Peace._ Bright Truth, since this place of Titus is such a pretended\nbulwark for persecuting of heretics, and under that pretence of\npersecuting all thy followers, I beseech you by the bright beams of the\nSun of Righteousness, scatter these mists, and unfold these particulars\nout of the text:\u2014\n\nFirst. What this man is that is an heretic.\n\nSecondly. How this heretic is condemned of himself.\n\nThirdly. What is this first and second admonition, and by whom it is\nsupposed to be given.\n\nFourthly. What is this rejecting of Him, and by whom it is supposed this\nrejection was to be made.\n\n[Sidenote: What is meant by _heretic_ in Titus.]\n\n_Truth._ First, what is this heretic? I find him commonly defined to\nbe such an one as is obstinate in fundamentals, and so also I conceive\nthe answerer seems to resent him, saying, that the apostle renders this\nreason why after once and twice admonition he ought to be persecuted;\nbecause in fundamental and principal points of doctrine and worship, the\nword of God is so clear, that the heretic cannot but be convinced in his\nown conscience.\n\nBut of this reason, I find not one tittle mentioned in this scripture.\nFor although he saith such an one is condemned of himself, yet he saith\nnot, nor will it follow, that fundamentals are so clear, that after first\nand second admonition, a person that submits not to them is condemned\nof himself, any more than in lesser points. This eleventh verse hath\nreference to the former verses. Titus, an evangelist, a preacher of glad\nnews, abiding here with the church of Christ at Crete, is required by\nPaul to avoid, to reject, and to teach the church to reject, genealogies,\ndisputes, and unprofitable questions about the law. Such a like charge it\nis as he gave to Timothy, left also an evangelist at Ephesus, 1 Tim. i. 4.\n\nIf it should be objected, what is to be done to such contentious, vain\nstrivers about genealogies and questions unprofitable?\u2014The apostle seems\nplainly to answer, Let him be once and twice admonished.\n\nObj. Yea, but what if once and twice admonition prevail not?\n\nThe apostle seems to answer, \u03b1\u1f31\u03c1\u03b5\u03c4\u03b9\u03ba\u1f78\u03bd \u1f04\u03bd\u03b8\u03c1\u03c9\u03c0\u03bf\u03bd; and that is, the man\nthat is wilfully obstinate after such once and twice admonition, reject\nhim.\n\nWith this scripture agrees that of 1 Tim. vi. 4, 5, where Timothy is\ncommanded to withdraw himself from such who dote about questions and\nstrifes of words.\n\nAll which are points of a lower and inferior nature, not properly\nfalling within the terms or notions of those (\u03c3\u03c4\u03bf\u03b9\u03c7\u03b5\u1fd6\u03b1) first principles\nand (\u03b8\u03b5\u03bc\u03b5\u03bb\u03af\u03bf\u03c5\u03c2) foundations of the Christian profession, to wit,\nrepentance from dead works, faith towards God, the doctrine of baptisms,\nand of laying on of hands, the resurrection, and eternal judgment, Heb.\nvi. 2, &c.\n\nConcerning these fundamentals (although nothing is so little in the\nChristian worship, but may be referred to one of these six, yet) doth not\nPaul to Timothy or Titus speak in those places by me alleged, or of any\nof these, as may evidently appear by the context and scope.\n\nThe beloved spouse of Christ is no receptacle for any filthy person,\nobstinate in any filthiness against the purity of the Lord Jesus,\nwho hath commanded his people to purge out the old leaven, not only\ngreater portions, but a little leaven which will leaven the whole lump;\nand therefore this heretic, or obstinate person in these vain and\nunprofitable questions, was to be rejected, as well as if his obstinacy\nhad been in greater matters.\n\nAgain, if there were a door or window left open to vain and unprofitable\nquestions, and sins of smaller nature, how apt are persons to cover\n[them] with a silken covering, and to say, Why, I am no heretic in\nfundamentals, spare me in this or that little one, this or that opinion\nor practice, these are of an inferior, circumstantial nature, &c.\n\n[Sidenote: The word _heretic_ generally mistaken.]\n\nSo the coherence with the former verses, and the scope of the Spirit of\nGod in this and other like scriptures being carefully observed, this\nGreek word _heretic_ is no more in true English, and in truth, than\nan obstinate and wilful person in the church of Crete, striving and\ncontending about those unprofitable questions and genealogies, &c.; and\n[it] is not such a monster intended in this place, as most interpreters\nrun upon, to wit, one obstinate in fundamentals, and, as the answerer\nmakes the apostle to write, in such fundamentals and principal points,\nwherein the word of God is so clear that a man cannot but be convinced in\nconscience, and therefore is not persecuted for matter of conscience, but\nfor sinning against his conscience.\n\n\n\n\nCHAP. XIV.\n\n\n_Peace._ Now, in the second place, what is this self-condemnation?\n\n_Truth._ The apostle seemeth to make this a ground of the rejecting of\nsuch a person\u2014because he is subverted and sinneth, being condemned of\nhimself. It will appear upon due search, that this self-condemning is not\nhere intended to be in heretics (as men say) in fundamentals only; but,\nas it is meant here, in men obstinate in the lesser questions, &c.\n\nFirst, he is subverted, or turned crooked, \u1f10\u03be\u03ad\u03c3\u03c4\u03c1\u03b1\u03c0\u03c4\u03b1\u03b9, a word opposite\nto straightness, or rightness. So that the scope is, as I conceive\u2014upon\ntrue and faithful admonition once or twice, the pride of heart, or heat\nof wrath, draws a veil over the eyes and heart, so that the soul is\nturned off or loosed from the checks of truth.\n\nSecondly, he sinneth, \u1f01\u03bc\u03b1\u03c1\u03c4\u03ac\u03bd\u03b5\u03b9; that is, being subverted, or turned\naside, he sinneth, or wanders from the path of truth, and is condemned by\nhimself, \u03b1\u1f50\u03c4\u03bf\u03ba\u03ac\u03c4\u03b1\u03ba\u03c1\u03b9\u03c4\u03bf\u03c2; that is, by the secret checks and whisperings of\nhis own conscience, which will take God\u2019s part against a man\u2019s self, in\nsmiting, accusing, &c.\n\n[Sidenote: Checks of conscience.]\n\nWhich checks of conscience we find even in God\u2019s own dear people, as is\nmost admirably opened in the fifth of Canticles, in those sad, drowsy,\nand unkind passages of the spouse, in her answer to the knocks and\ncalls of the Lord Jesus; which God\u2019s people, in all their awakenings,\nacknowledge how slightly they have listened to the checks of their own\nconsciences. This the answerer pleaseth to call sinning against his\nconscience, for which he may lawfully be persecuted: to wit, for sinning\nagainst his conscience.\n\nWhich conclusion\u2014though painted over with the vermilion of mistaken\nscripture, and that old dream of Jew and Gentile that the crown of\nJesus will consist of outward material gold, and his sword be made of\niron or steel, executing judgment in his church and kingdom by corporal\npunishment\u2014I hope, by the assistance of the Lord Jesus, to manifest it\nto be the overturning and rooting up the very foundations and roots of\nall true Christianity, and absolutely denying the Lord Jesus, the great\nanointed, to be yet come in the flesh.\n\n\n\n\nCHAP. XV.\n\n\nThis will appear, if we examine the two last queries of this place of\nTitus; to wit,\n\nFirst. What this admonition is?\n\nSecondly. What is the rejection here intended? _Reject him._\n\nFirst, then, Titus, unto whom this epistle and these directions were\nwritten, and in him to all that succeed him in the like work of the\ngospel to the world\u2019s end, was no minister of the civil state, armed\nwith the majesty and terror of a material sword, who might for offences\nagainst the civil state inflict punishments upon the bodies of men by\nimprisonments, whippings, fines, banishment, death. Titus was a minister\nof the gospel, or glad tidings, armed only with the spiritual sword of\nthe word of God, and [with] such spiritual weapons as (yet) through God\nwere mighty to the casting down of strongholds, yea, every high thought\nof the highest head and heart in the world, 2 Cor. x. 4.\n\n[Sidenote: What is the first and second admonition. What the rejecting\nof the heretic was. Corporal killing in the law, typing out spiritual\nkilling, by excommunication, in the gospel.]\n\nTherefore, these first and second admonitions were not civil or corporal\npunishments on men\u2019s persons or purses, which courts of men may lawfully\ninflict upon malefactors; but they were the reprehensions, convictions,\nexhortations, and persuasions of the word of the eternal God, charged\nhome to the conscience in the name and presence of the Lord Jesus, in\nthe midst of the church. Which being despised and not hearkened to, in\nthe last place follows rejection; which is not a cutting off by heading,\nhanging, burning, &c., or an expelling of the country and coasts; neither\n[of] which (no, nor any lesser civil punishment) Titus, nor the church\nat Crete, had any power to exercise. But it was that dreadful cutting\noff from that visible head and body, Christ Jesus and his church; that\npurging out of the old leaven from the lump of the saints; the putting\naway of the evil and wicked person from the holy land and commonwealth\nof God\u2019s Israel, 1 Cor. v. [6, 7.][102] Where it is observable, that the\nsame word used by Moses for putting a malefactor to death, in typical\nIsrael, by sword, stoning, &c., Deut. xiii. 5, is here used by Paul for\nthe spiritual killing, or cutting off by excommunication, 1 Cor. v. 13,\n_Put away that evil person_, &c.\n\nNow, I desire the answerer, and any, in the holy awe and fear of God, to\nconsider, that\u2014\n\nFrom whom the first and second admonition was to proceed, from them also\nwas the rejecting or casting out to proceed, as before. But not from the\ncivil magistrate, to whom Paul writes not this epistle, and who also is\nnot bound once and twice to admonish, but may speedily punish, as he sees\ncause, the persons or purses of delinquents against his civil state; but\nfrom Titus, the minister or angel of the church, and from the church with\nhim, were these first and second admonitions to proceed.\n\nAnd, therefore, at last also, this rejecting: which can be no other but a\ncasting out, or excommunicating of him from their church society.\n\nIndeed, this rejecting is no other than that avoiding which Paul writes\nof to the church of Christ at Rome, Rom. xvi. 17; which avoiding, however\nwofully perverted by some to prove persecution, belonged to the governors\nof Christ\u2019s church and kingdom in Rome, and not to the Roman emperor, for\nhim to rid and avoid the world of them by bloody and cruel persecution.\n\n\n\n\nCHAP. XVI.\n\n\n[Sidenote: The third conclusion discussed.]\n\n_Peace._ The third conclusion is\u2014in points of lesser moment there ought\nto be a toleration.\n\n[Sidenote: Satan\u2019s policy.]\n\nWhich though I acknowledge to be the truth of God, yet three things\nare very observable in the manner of laying it down: for Satan useth\nexcellent arrows to bad marks, and sometimes beyond the intent, and\nhidden from the eye of the archer.\n\n[Sidenote: The answerer granteth a toleration.]\n\nFirst, saith he, such a person is to be tolerated till God may be pleased\nto reveal his truth to him.\n\n[Sidenote: Patience to be used toward the opposite.]\n\n_Truth._ This is well observed by you: for indeed this is the very\nground why the apostle calls for meekness and gentleness toward all\nmen, and toward such as oppose themselves, 2 Tim. ii. [25]; because\nthere is a peradventure, or it may be; \u201cIt may be, God may _give them\nrepentance_.\u201d That God that hath shown mercy to one, may show mercy to\nanother. It may be, that eye-salve that anointed one man\u2019s eye who was\nblind and opposite, may another as blind and opposite. He that hath given\nrepentance to the husband, may give it to his wife, &c.\n\n[Sidenote: The carriage of a soul, sensible of mercy, toward other\nsinners in their blindness and opposition.]\n\nHence the soul that is lively and sensible of mercy received to itself\nin former blindness, opposition, and enmity against God, cannot but be\npatient and gentle toward the Jews, who yet deny the Lord Jesus to be\ncome, and justify their forefathers in murdering of him: toward the\nTurks, who acknowledge Christ a great prophet, yet less than Mahomet:\nyea, to all the several sorts of anti-christians, who set up many a\nfalse Christ instead of him: and, lastly, to the pagans, and wildest\nsorts of the sons of men, who have not yet heard of the Father, nor the\nSon: and to all these sorts, Jews, Turks, anti-christians, pagans, when\nthey oppose the light presented to them, in the sense of its own former\nopposition, and that God peradventure may at last give repentance. I add,\nsuch a soul will not only be patient, but earnestly and constantly pray\nfor all sorts of men, that out of them God\u2019s elect may be called to the\nfellowship of Christ Jesus; and, lastly, not only pray, but endeavour, to\nits utmost ability, their participation of the same grace and mercy.[103]\n\nThat great rock upon which so many gallant ships miscarry, viz., that\nsuch persons, false prophets, heretics, &c., were to be put to death in\nIsrael, I shall, with God\u2019s assistance, remove. As also that fine silken\ncovering of the image, viz., that such persons ought to be put to death,\nor banished, to prevent the infecting and seducing of others, I shall,\nwith God\u2019s assistance, in the following discourse pluck off.\n\n[Sidenote: The answerer confounds the churches in Philippi and Rome, with\nthe cities Philippi and Rome.]\n\nSecondly, I observe from the scriptures he quoteth for this toleration,\nPhil. iii. [17], and Rom. xiv. [1-4], how closely, yet I hope\nunadvisedly, he makes the churches of Christ at Philippi and Rome all one\nwith the cities Philippi and Rome, in which the churches were, and to\nwhom only Paul wrote. As if what these churches in Philippi and Rome must\ntolerate amongst themselves, _that_ the cities Philippi and Rome must\ntolerate in their citizens: and what these churches must not tolerate,\n_that_ these cities, Philippi and Rome, must not tolerate within the\ncompass of the city, state, and jurisdiction.\n\n_Truth._ Upon that ground, by undeniable consequence, these cities,\nPhilippi and Rome, were bound not to tolerate themselves, that is, the\ncities and citizens of Philippi and Rome, in their own civil life and\nbeing; but must kill or expel themselves from their own cities, as being\nidolatrous worshippers of other gods than the true God in Jesus Christ.\n\n[Sidenote: Difference between the church and the world.]\n\nBut as the lily is amongst the thorns, so is Christ\u2019s love among the\ndaughters; and as the apple-tree among the trees of the forest, so is\nher beloved among the sons; so great a difference is there between the\nchurch in a city or country, and the civil state, city, or country in\nwhich it is.\n\nNo less then (as David in another case, Ps. ciii. [11], _as far as the\nheavens are from the earth_) are they that are truly Christ\u2019s (that is,\nanointed truly with the Spirit of Christ) [different] from many thousands\nwho love not the Lord Jesus Christ, and yet are and must be permitted in\nthe world, or civil state, although they [i. e., the world, &c.] have no\nright to enter into the gates of Jerusalem, the church of God.\n\n[Sidenote: The church and civil state confusedly made all one.]\n\nAnd this is the more carefully to be minded, because whenever a\ntoleration of others\u2019 religion and conscience is pleaded for, such\nas are (I hope in truth) zealous for God, readily produce plenty of\nscriptures written to the church, both before and since Christ\u2019s coming,\nall commanding and pressing the putting forth of the unclean, the\ncutting off the obstinate, the purging out the leaven, rejecting of\nheretics. As if because briars, thorns, and thistles may not be in the\ngarden of the church, therefore they must all be plucked up out of the\nwilderness. Whereas he that is a briar, that is, a Jew, a Turk, a pagan,\nan anti-christian, to-day, may be, when the word of the Lord runs freely,\na member of Jesus Christ to-morrow, cut out of the wild olive and planted\ninto the true.\n\n[Sidenote: Persecutors have forgotten the blessedness promised to the\nmerciful, Matt. v. [7.]]\n\n_Peace._ Thirdly, from this toleration of persons but holding lesser\nerrors, I observe the unmercifulness of such doctrines and hearts, as if\nthey had forgotten the blessedness; _Blessed are the merciful, for they\nshall obtain mercy_, Matt. v. [7.] He that is slightly and but a little\nhurt, shall be suffered, and means vouchsafed for his cure. But the deep\nwounded sinners, and leprous, ulcerous, and those of bloody issues twelve\nyears together, and those which have been bowed down thirty-eight years\nof their life, they must not be suffered, until peradventure God may\ngive them repentance. But either it is not lawful for a godly magistrate\nto rule and govern such a people, as some have said, or else if they be\nunder government, and reform not to the state religion after the first\nand second admonition, the civil magistrate is bound to persecute, &c.\n\n_Truth._ Such persons have need, as Paul to the Romans, chap. xii. 1, to\nbe besought by the mercy of God to put on bowels of mercy toward such as\nhave neither wronged them in body nor goods, and therefore justly should\nnot be punished in their goods or persons.\n\n\n\n\nCHAP. XVII.\n\n\n_Peace._ I shall now trouble you, dear Truth, but with one conclusion\nmore, which is this, viz., that if a man hold forth error with a\nboisterous and arrogant spirit, to the disturbance of the civil peace, he\nought to be punished, &c.\n\n_Truth._ To this I have spoken to, confessing that if any man commit\naught of those things which Paul was accused of, Acts xxv. 11, he ought\nnot to be spared, yea, he ought not, as Paul saith, in such cases to\nrefuse to die.\n\n[Sidenote: What persons are guilty of breach of civil peace.]\n\nBut if the matter be of another nature, a spiritual and divine nature,\nI have written before in many cases, and might in many more, that the\nworship which a state professeth may be contradicted and preached\nagainst, and yet no breach of civil peace. And if a breach follow, it is\nnot made by such doctrines, but by the boisterous and violent opposers of\nthem.\n\n[Sidenote: The most peaceable wrongfully accused of peace-breaking.]\n\nSuch persons only break the city\u2019s or kingdom\u2019s peace, who cry out for\nprison and swords against such who cross their judgment or practice in\nreligion. For as Joseph\u2019s mistress accused Joseph of uncleanness, and\ncalls out for civil violence against him, when Joseph was chaste and\nherself guilty, so, commonly, the meek and peaceable of the earth are\ntraduced as rebels, factious, peace-breakers, although they deal not with\nthe state or state matters, but matters of divine and spiritual nature,\nwhen their traducers are the only unpeaceable, and guilty of breach of\ncivil peace.[104]\n\n_Peace._ We are now come to the second part of the answer, which is\na particular examination of such grounds as are brought against such\npersecution.\n\nThe first sort of grounds are from the scriptures.\n\n\n\n\nCHAP. XVIII.\n\n\n[Sidenote: The examination of what is meant by the tares and the command\nof the Lord Jesus to let them alone.]\n\nFirst, Matt. xiii. 30, 38, \u201cBecause Christ commandeth to let alone the\ntares to grow up together with the wheat, until the harvest.\u201d\n\nUnto which he answereth: \u201cThat tares are not briars and thorns, but\npartly hypocrites, like unto the godly, but indeed carnal, as the tares\nare like to wheat, but are not wheat; or partly such corrupt doctrines\nor practices as are indeed unsound, but yet such as come very near the\ntruth (as tares do to the wheat), and so near, that good men may be taken\nwith them; and so the persons in whom they grow cannot be rooted out but\ngood wheat will be rooted out with them. In such a case,\u201d saith he,\n\u201cChrist calleth for peaceable toleration, and not for penal prosecution,\naccording to the third conclusion.\u201d\n\n[Sidenote: The answerer\u2019s fallacious exposition, that tares signify\neither persons, doctrines, or practices.]\n\n_Truth._ The substance of this answer I conceive to be, first, negative;\nthat by tares are not meant persons of another religion and worship, that\nis, saith he, \u201cthey are not briars and thorns.\u201d\n\nSecondly, affirmative; by tares are meant either persons or doctrines, or\npractices; persons, as hypocrites, like the godly; doctrines or practices\ncorrupt, yet like the truth.\n\nFor answer hereunto, I confess that not only those worthy witnesses,\nwhose memories are sweet with all that fear God, Calvin, Beza, &c.,\nbut of later times many conjoin with this worthy answerer, to satisfy\nthemselves and others with such an interpretation.\n\n[Sidenote: The answerer barely affirming a most strange interpretation.]\n\nBut, alas! how dark is the soul left that desires to walk with God in\nholy fear and trembling, when in such a weighty and mighty point as this\nis, that in matters of conscience concerneth the spilling of the blood\nof thousands, and the civil peace of the world in the taking up arms to\nsuppress all false religions!\u2014when, I say, no evidence, or demonstration\nof the Spirit, is brought to prove such an interpretation, nor arguments\nfrom the place itself or the scriptures of truth to confirm it; but a\nbare affirmation that these tares must signify persons, or doctrines and\npractices.\n\n[Sidenote: Satan\u2019s subtlety about the opening of scripture.]\n\nI will not imagine any deceitful purpose in the answerer\u2019s thoughts in\nthe proposal of these three\u2014persons, doctrines, or practices; yet dare I\nconfidently avouch, that the old serpent hath deceived his precious soul,\nand by tongue and pen would deceive the souls of others by such a method\nof dividing the word of truth. A threefold cord, and so a threefold\nsnare, is strong; and too like it is that one of the three, either\npersons, doctrines, or practices, may catch some feet.[105]\n\n\n\n\nCHAP. XIX.\n\n\n_Peace._ The place then being of such importance as concerning the truth\nof God, the blood of thousands, yea, the blood of saints, and of the Lord\nJesus in them, I shall request your more diligent search, by the Lord\u2019s\nholy assistance, into this scripture.\n\n[_Truth._] I shall make it evident, that by these tares in this parable\nare meant persons in respect of their religion and way of worship, open\nand visible professors, as bad as briars and thorns; not only suspected\nfoxes, but as bad as those greedy wolves which Paul speaks of, Acts xx.\n[29], who with perverse and evil doctrines labour spiritually to devour\nthe flock, and to draw away disciples after them, whose mouths must be\nstopped, and yet no carnal force and weapon to be used against them;\nbut their mischief to be resisted with those mighty weapons of the holy\narmoury of the Lord Jesus, wherein there hangs a thousand shields, Cant.\niv. [4.]\n\nThat the Lord Jesus intendeth not doctrines, or practices, by the tares\nin this parable, is clear; for,\n\nFirst, the Lord Jesus expressly interpreteth the good seed to be\npersons, and those the children of the kingdom; and the tares also to\nsignify men, and those the children of the wicked one, ver. 38.[106]\n\n[Sidenote: Toleration in Rom. xiv. considered. Toleration of Jewish\nceremonies, for a time, upon some grounds in the Jewish church, proves\nnot toleration of popish and anti-christian ceremonies in the Christian\nchurch, although in the state.]\n\nSecondly, such corrupt doctrines or practices are not to be tolerated\nnow, as those Jewish observations, the Lord\u2019s own ordinances, were for\na while to be permitted, Rom. xiv. Nor so long as till the angels, the\nreapers, come to reap the harvest in the end of the world. For can\nwe think, that because the tender consciences of the Jews were to be\ntendered in their differences of meats, that therefore persons must now\nbe tolerated in the church (for I speak not of the civil state), and\nthat to the world\u2019s end, in superstitious forbearing and forbidding of\nflesh in popish Lents, and superstitious Fridays, &c.; and that because\nthey were to be tendered in their observation of Jewish holidays,\nthat therefore until the harvest, or world\u2019s end, persons must now be\ntolerated (I mean in the church) in the observation of popish Christmas,\nEaster, Whitsuntide, and other superstitious popish festivals?\n\nI willingly acknowledge, that if the members of a church of Christ shall\nupon some delusion of Satan kneel at the Lord\u2019s supper, keep Christmas,\nor any other popish observation, great tenderness ought to be used in\nwinning his soul from the error of his way; and yet I see not that\npersons so practising were fit to be received into the churches of Christ\nnow, as the Jews, weak in the faith, that is, in the liberties of Christ,\nwere to be received, Rom. xiv. 1. And least of all (as before) that the\ntoleration or permission of such ought to continue till doomsday, or the\nend of the world, as this parable urgeth the toleration: _Let them alone\nuntil the harvest._\n\n\n\n\nCHAP. XX.\n\n\nAgain, hypocrites were not intended by the Lord Jesus in this famous\nparable.\n\n[Sidenote: Tares proved not to signify hypocrites.]\n\nFirst, the original word \u03b6\u03b9\u03b6\u03ac\u03bd\u03b9\u03b1, signifying all those weeds which spring\nup with the corn, as cockle, darnel, tares, &c., seems to imply such\na kind of people as commonly and generally are known to be manifestly\ndifferent from, and opposite to, the true worshippers of God, here called\nthe children of the kingdom: as these weeds, tares, cockle, darnel, &c.,\nare commonly and presently known by every husbandman to differ from the\nwheat, and to be opposite, and contrary, and hurtful unto it.[107]\n\nNow whereas it is pleaded that these tares are like the wheat, and so\nlike that this consimilitude, or likeness, is made the ground of this\ninterpretation, viz., that tares must needs signify hypocrites, or\ndoctrines, or practices, who are like God\u2019s children, truth, &c.:\u2014\n\nI answer, first, the parable holds forth no such thing, that the likeness\nof the tares should deceive the servants to cause them to suppose for\na time that they were good wheat; but that as soon as ever the tares\nappeared, ver. 26, the servants came to the householder about them,\nver. 27. The scripture holds forth no such time wherein they doubted or\nsuspected what they were.\n\n_Peace._ It may be said they did not appear to be tares until the corn\nwas in the blade, and put forth its fruit.\n\n[Sidenote: The false and counterfeit Christians appear as soon as the\ntrue and faithful.]\n\n_Truth._ I answer, the one appeared as soon as the other; for so the word\nclearly carries it, that seed of both having been sown, when the wheat\nappeared and put forth its blade and fruit, the tares also were as early,\nand put forth themselves, or appeared also.\n\nSecondly, there is such a dissimilitude, or unlikeness, I say such a\ndissimilitude, that as soon as the tares, and wheat are sprung up to\nblade and fruit, every husbandman can tell which is wheat, and which are\ntares and cockle, &c.\n\n_Peace._ It may be said, True: so when the hypocrite is manifested, then\nall may know him, &c.; but before hypocrites be manifested by fruits they\nare unknown.\n\nI answer: search into the parable, and ask when was it that the servants\nfirst complained of the tares to the householder, but when they appeared\nor came in sight, there being no interim, wherein the servants could not\ntell what to make of them, but doubted whether they were wheat or tares,\nas the answerer implies.\n\n[Sidenote: Hypocritical Christians.]\n\nSecondly, when was it that the householder gave charge to let them\nalone, but after that they appeared, and were known to be tares; which\nshould imply by this interpretation of the answerer, that when men are\ndiscovered and known to be hypocrites, yet, still such a generation\nof hypocrites in the church must be let alone and tolerated until the\nharvest, or end of the world; which is contrary to all order, piety, and\nsafety, in the church of the Lord Jesus, as doubtless the answerer will\ngrant. So that these tares being notoriously known to be different from\nthe corn, I conclude that they cannot here be intended by the Lord Jesus\nto signify secret hypocrites, but more open and apparent sinners.[108]\n\n\n\n\nCHAP. XXI.\n\n\n[Sidenote: The tares cannot signify hypocrites.]\n\nThe second reason why these tares cannot signify hypocrites in the\nchurch, I take from the Lord Jesus\u2019s own interpretation of the field, in\nwhich both wheat and tares are sown, which, saith he, _is the world_, out\nof which God chooseth and calleth his church.\n\n[Sidenote: Two sorts of hypocrites, 1. In the church, as Judas, Simon\nMagus; and these must be tolerated until discovered, and no longer. 2.\nHypocrites in the world, which are false Christians, false churches; and\nthese the Lord Jesus will have let alone unto harvest.]\n\nThe world lies in wickedness, is like a wilderness, or a sea of wild\nbeasts innumerable, fornicators, covetous, idolaters, &c.; with whom\nGod\u2019s people may lawfully converse and cohabit in cities, towns, &c.,\nelse must they not live in the world, but go out of it. In which world,\nas soon as ever the Lord Jesus had sown the good seed, the children of\nthe kingdom, true Christianity, or the true church, the enemy, Satan,\npresently, in the night of security, ignorance, and error, _whilst men\nslept_, sowed also these tares, which are anti-christians, or false\nChristians. These strange professors of the name of Jesus the ministers\nand prophets of God beholding, they are ready to run to heaven to fetch\nfiery judgments from thence to consume these strange Christians, and\nto pluck them by the roots out of the world. But the Son of man, the\nmeek Lamb of God\u2014for the elect\u2019s sake which must be gathered out of Jew\nand Gentile, pagan, anti-christian\u2014commands a permission of them in the\nworld, until the time of the end of the world, when the goats and sheep,\nthe tares and wheat, shall be eternally separated each from other.\n\n[Sidenote: The field by most, generally, but falsely, interpreted the\nchurch.]\n\n_Peace._ You know some excellent worthies, dead and living, have laboured\nto turn this field of the world into the garden of the church.[109]\n\n[Sidenote: The Lord Jesus the great teacher by parables, and the only\nexpounder of them.]\n\n_Truth._ But who can imagine that the wisdom of the Father, the Lord\nJesus Christ,[110] would so open this parable, as he professedly doth, as\nthat it should be closer shut up, and that one difficulty or lock should\nbe opened by a greater and harder, in calling the world the church?\nContrary also to the way of the light and love that is in Jesus, when he\nwould purposely teach and instruct his scholars; contrary to the nature\nof parables and similitudes; and lastly, to the nature of the church or\ngarden of Christ.\n\n\n\n\nCHAP. XXII.\n\n\n[Sidenote: The scope of the parable. Four sorts of ground, or hearers\nof the word, in the world, and but one properly in the church; the rest\nseldom come, or accidentally, to hear the word in the church, which word\nought to be fitted for the feeding of the church or flock: preaching for\nconversion, is properly out of the church.]\n\nIn the former parable, the Lord Jesus compared the kingdom of heaven to\nthe sowing of seed. The true messengers of Christ are the sowers, who\ncast the seed of the word of the kingdom upon four sorts of ground. Which\nfour sorts of ground, or hearts of men, cannot be supposed to be of the\nchurch, nor will it ever be proved that the church consisteth of any more\nsorts or natures of ground properly but one, to wit, the honest and good\nground. And the proper work of the church concerns the flourishing and\nprosperity of this sort of ground, and not the other unconverted three\nsorts; who, it may be, seldom or never come near the church, unless they\nbe forced by the civil sword, which the pattern or first sower never\nused; and being forced, they are put into a way of religion by such a\ncourse\u2014if not so, they are forced to live without a religion: for one of\nthe two must necessarily follow, as I shall prove afterward.\n\nIn the field of the world, then, are all those sorts of ground: highway\nhearers, stony and thorny ground hearers, as well as the honest and good\nground; and I suppose it will not now be said by the answerer, that those\nthree sorts of bad grounds were hypocrites, or tares, in the church.[111]\n\n[Sidenote: The scope of the parable of the tares.]\n\nNow after the Lord Jesus had propounded that great leading parable of\nthe sower and the seed, he is pleased to propound this parable of the\ntares, with admirable coherence and sweet consolation to the honest and\ngood ground; who, with glad and honest hearts, having received the word\nof the kingdom, may yet seem to be discouraged and troubled with so many\nanti-christians and false professors of the name of Christ.\n\nThe Lord Jesus, therefore, gives direction concerning these tares, that\nunto the end of the world, successively in all the sorts and generations\nof them, they must be (not approved or countenanced, but) let alone, or\npermitted in the world.\n\n[Sidenote: The Lord Jesus in this parable of the tares, gives direction\nand consolation to his servants.]\n\nSecondly, he gives to his own good seed this consolation: that those\nheavenly reapers, the angels, in the harvest, or end of the world, will\ntake an order and course with them, to wit, they shall bind them into\nbundles, and cast them into the everlasting burnings; and to make the cup\nof their consolation run over, he adds, ver. 43, _Then_, then at that\ntime, _shall the righteous shine forth as the sun in the kingdom of their\nFather._\n\n[Sidenote: The tares proved properly to signify anti-christians.]\n\nThese tares, then, neither being erroneous doctrines, nor corrupt\npractices, nor hypocrites, in the true church, intended by the Lord\nJesus in this parable, I shall, in the third place, by the help of the\nsame Lord Jesus, evidently prove that these tares can be no other sort\nof sinners but false worshippers, idolaters, and in particular [and]\nproperly, anti-christians.\n\n\n\n\nCHAP. XXIII.\n\n\n[Sidenote: Matt. viii. 12. Matt. xxi. 43. God\u2019s kingdom on earth the\nvisible church.]\n\nFirst, then, these tares are such sinners as are opposite and contrary\nto the children of the kingdom, visibly so declared and manifest, ver.\n38.[112] Now the kingdom of God below is the visible church of Christ\nJesus, according to Matt. viii. 12. The children of the kingdom, which\nare threatened to be cast out, seem to be the Jews, which were then the\nonly visible church in covenant with the Lord, when all other nations\nfollowed other gods and worships. And more plain is that fearful\nthreatening, Matt. xxi. 43, _The kingdom of God shall be taken from you,\nand given to a nation that will bring forth the fruits thereof_.\n\n[Sidenote: The distinction between the wheat and the tares, as also\nbetween these tares and all other.]\n\nSuch, then, are the good seed, good wheat, children of the kingdom, as\nare the disciples, members, and subjects of the Lord Jesus Christ, his\nchurch and kingdom: and therefore, consequently, such are the tares, as\nare opposite to these, idolaters, will-worshippers, not truly but falsely\nsubmitting to Jesus: and in especial, the children of the wicked one,\nvisibly so appearing. Which wicked one I take not to be the devil; for\nthe Lord Jesus seems to make them distinct: _He that sows the good seed_,\nsaith he, _is the Son of man; the field is the world; the good seed\nare the children of the kingdom; but the tares are the children of the\nwicked_, or wickedness; _the enemy that soweth them is the devil._\n\nThe original here \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6, agrees with that, Luke xi. 4, _Deliver\nus_ \u1f00\u03c0\u1f78 \u03c4\u03bf\u1fe6 \u03c0\u03bf\u03bd\u03b7\u03c1\u03bf\u1fe6, _from evil_, or wickedness; opposite to the children\nof the kingdom and the righteousness thereof.\n\n\n\n\nCHAP. XXIV.\n\n\n_Peace._ It is true, that all drunkards, thieves, unclean persons, &c.,\nare opposite to God\u2019s children.\n\n_Truth._ Answ. Their opposition here against the children of the kingdom,\nis such an opposition as properly fights against the religious state, or\nworship, of the Lord Jesus Christ.\n\nSecondly, it is manifest that the Lord Jesus in this parable intends no\nother sort of sinners: unto whom he saith, _Let them alone_, in church or\nstate; for then he should contradict other holy and blessed ordinances\nfor the punishment of offenders, both in Christian and civil state.\n\n[Sidenote: Civil magistracy from the beginning of the world. Offenders\nagainst the civil laws not to be perpetually tolerated.]\n\nFirst, in civil state. From the beginning of the world, God hath armed\nfathers, masters, magistrates, to punish evil doers; that is, such, of\nwhose actions fathers, masters, magistrates are to judge, and accordingly\nto punish such sinners as transgress against the good and peace of their\ncivil state, families, towns, cities, kingdoms\u2014their states, governments,\ngovernors, laws, punishments, and weapons being all of a civil nature;\nand therefore neither disobedience to parents or magistrates, nor murder,\nnor quarrelling, uncleanness, nor lasciviousness, stealing nor extortion,\nneither aught of that kind ought to be let alone, either in lesser or\ngreater families, towns, cities, kingdoms, Rom. xiii.; but seasonably to\nbe suppressed, as may best conduce to the public safety.\n\n[Sidenote: Nor offenders in the church of Christ Jesus to be suffered.]\n\nAgain, secondly, in the kingdom of Christ Jesus, whose kingdom, officers,\nlaws, punishments, weapons, are spiritual and of a soul nature, he will\nnot have anti-christian idolaters, extortioners, covetous, &c., to be\nlet alone; but the unclean and lepers to be thrust forth, the old leaven\npurged out, the obstinate in sin spiritually stoned to death, and put\naway from Israel; and this by many degrees of gentle admonition in\nprivate and public, as the case requires.\n\nTherefore, if neither offenders against the civil laws, state, and peace\nought to be let alone; nor the spiritual estate, the church of Jesus\nChrist, ought to bear with them that are evil, Rev. ii. 2, I conclude\nthat these are sinners of another nature\u2014idolaters, false worshippers,\nanti-christians, who without discouragement to true Christians must be\nlet alone, and permitted in the world to grow and fill up the measure of\ntheir sins, after the image of him that hath sown them, until the great\nharvest shall make the difference.[113]\n\n\n\n\nCHAP. XXV.\n\n\n[Sidenote: The great reapers are the angels.]\n\nThirdly, in that the officers, unto whom these tares are referred, are\nthe angels, the heavenly reapers at the last day, it is clear as the\nlight that, as before, these tares cannot signify hypocrites in the\nchurch; who, when they are discovered and seen to be tares, opposite to\nthe good fruit of the good seed, are not to be let alone to the angels\nat harvest, or end of the world, but purged out by the governors of\nthe church, and the whole church of Christ.[114] Again, they cannot be\noffenders against the civil state and common welfare, whose dealing with\nis not suspended unto the coming of the angels, but [permitted] unto\nmen, who, although they know not the Lord Jesus Christ, yet are lawful\ngovernors and rulers in civil things.\n\nAccordingly, in the fourth and last place, in that the plucking up of\nthese tares out of this field must be let alone unto the very harvest or\nend of the world, it is apparent from thence, that, as before, they could\nnot signify hypocrites in the church, who, when they are discovered to be\nso, as these tares were discovered to be tares, are not to be suffered,\nafter the first and second admonition, but to be rejected, and every\nbrother that walketh disorderly to be withdrawn or separated from.[115]\nSo likewise no offender against the civil state, by robbery, murder,\nadultery, oppression, sedition, mutiny, is for ever to be connived at,\nand to enjoy a perpetual toleration unto the world\u2019s end, as these tares\nmust.\n\n[Sidenote: The tares to be tolerated the longest of any sinners.]\n\nMoses for a while held his peace against the sedition of Korah, Dathan,\nand Abiram. David for a season tolerated Shimei, Joab, Adonijah. But till\nthe harvest, or end of the world, the Lord never intended that any but\nthese spiritual and mystical tares should be so permitted.\n\n\n\n\nCHAP. XXVI.\n\n\n[Sidenote: The danger of infection by these tares assoiled.]\n\n_Truth._ Now if any imagine that the time or date is long, that in the\nmean season they may do a world of mischief before the world\u2019s end, as by\ninfection, &c.\n\n[Sidenote: Lamentable experience hath proved this true of late in Europe,\nand lamentably true in the slaughter of some hundred thousands of the\nEnglish.]\n\nFirst, I answer, that as the civil state keeps itself with a civil guard,\nin case these tares shall attempt aught against the peace and welfare of\nit let such civil offences be punished; and yet, as tares opposite to\nChrist\u2019s kingdom, let their worship and consciences be tolerated.[116]\n\nSecondly, the church, or spiritual state, city, or kingdom, hath laws,\nand orders, and armories, _whereon there hang a thousand bucklers_, Cant.\niv. 4, weapons and ammunition, able to break down the strongest holds,\n2 Cor. x. 4, and so to defend itself against the very gates of earth or\nhell.[117]\n\nThirdly, the Lord himself knows who are his, and his foundation remaineth\nsure; his elect or chosen cannot perish nor be finally deceived.[118]\n\nLastly, the Lord Jesus here, in this parable, lays down two reasons,\nable to content and satisfy our hearts to bear patiently this their\ncontradiction and anti-christianity, and to permit or let them alone.\n\nFirst, lest the good wheat be plucked up and rooted up also out of this\nfield of the world. If such combustions and fightings were as to pluck up\nall the false professors of the name of Christ, the good wheat also would\nenjoy little peace, but be in danger to be plucked up and torn out of\nthis world by such bloody storms and tempests.[119]\n\nAnd, therefore, as God\u2019s people are commanded, Jer. xxix. 7, to pray for\nthe peace of material Babel, wherein they were captivated, and 1 Tim.\nii. 1, 2, to pray for all men, and specially [for] kings and governors,\nthat in the peace of the civil state they may have peace: so, contrary\nto the opinion and practice of most, drunk with the cup of the whore\u2019s\nfornication, yea, and of God\u2019s own people, fast asleep in anti-christian\nDelilah\u2019s lap, obedience to the command of Christ to let the tares alone\nwill prove the only means to preserve their civil peace, and that without\nobedience to this command of Christ, it is impossible (without great\ntransgression against the Lord in carnal policy, which will not long hold\nout) to preserve the civil peace.\n\nBeside, God\u2019s people, the good wheat, are generally plucked up\nand persecuted, as well as the vilest idolaters, whether Jews or\nanti-christians: which the Lord Jesus seems in this parable to foretell.\n\n[Sidenote: The great and dreadful harvest.]\n\nThe second reason noted in the parable, which may satisfy any man from\nwondering at the patience of God, is this: when the world is ripe in\nsin, in the sins of anti-christianism (as the Lord spake of the sins of\nthe Amorites, Gen. xv. 16), then those holy and mighty officers and\nexecutioners, the angels, with their sharp and cutting sickles of eternal\nvengeance, shall down with them, and bundle them up for the everlasting\nburnings.[120]\n\nThen shall that man of sin, 2 Thess. ii. [8], be consumed by the breath\nof the mouth of the Lord Jesus; and all that worship the beast and his\npicture, and receive his mark into their forehead or their hands, _shall\ndrink of the wine of the wrath of God, which is poured out without\nmixture into the cup of his indignation, and he shall be tormented\nwith fire and brimstone in the presence of the holy angels, and in the\npresence of the Lamb, and the smoke of their torment shall ascend up for\never and ever_, Rev. xiv. 10, 11.\n\n\n\n\nCHAP. XXVII.\n\n\n_Peace._ You have been larger in vindicating this scripture from the\nviolence offered unto it, because, as I said before, it is of such\ngreat consequence; as also, because so many excellent hands have not\nrightly divided it, to the great misguiding of many precious feet, which\notherwise might have been turned into the paths of more peaceableness in\nthemselves and towards others.\n\n_Truth._ I shall be briefer in the scriptures following.\n\n[Sidenote: The charge of Christ Jesus, _Let alone the tares_, was not\nspoken to magistrates, ministers of the civil state, but to ministers of\nthe gospel.]\n\n_Peace._ Yet before you depart from this, I must crave your patience\nto satisfy one objection, and that is: These servants to whom the\nhouseholder answereth, seem to be the ministers or messengers of the\ngospel, not the magistrates of the civil state, and therefore this charge\nof the Lord Jesus is not given to magistrates, to let alone false\nworshippers and idolaters.\n\nAgain, being spoken by the Lord Jesus to his messengers, it seems to\nconcern hypocrites in the church, as before was spoken, and not false\nworshippers in the state, or world.\n\n_Truth._ I answer, first, I believe I have sufficiently and abundantly\nproved, that these tares are not offenders in the civil state. Nor,\nsecondly, hypocrites in the church, when once discovered so to be; and\nthat therefore the Lord Jesus intends a grosser kind of hypocrites,\nprofessing the name of churches and Christians in the field of the world,\nor commonwealth.\n\n[Sidenote: The civil magistrate not so particularly spoken to as fathers\nand masters, in the New Testament, and why, Eph. v. 6; Col. iii. 4, &c.]\n\nSecondly, I acknowledge this command, _Let them alone_, was expressly\nspoken to the messengers or ministers of the gospel, who have no civil\npower or authority in their hand, and therefore not to the civil\nmagistrate, king, or governor, to whom it pleased not the Lord Jesus,\nby himself or by his apostles, to give particular rules or directions\nconcerning their behaviour and carriage in civil magistracy, as they\nhave done expressly concerning the duty of fathers, mothers, children,\nmasters, servants, yea, and of subjects towards magistrates, Ephes. v.\nand vi.; Colos. iii. and iv. &c.\n\n[Sidenote: A twofold state of Christianity the persecuted under the Roman\nemperors, and the apostate ever since.]\n\nI conceive not the reason of this to be, as some weakly have done,\nbecause the Lord Jesus would not have any followers of his to hold the\nplace of civil magistracy, but rather that he foresaw, and the Holy\nSpirit in the apostles foresaw, how few magistrates, either in the first\npersecuted or apostated state of Christianity, would embrace his yoke.\nIn the persecuted state, magistrates hated the very name of Christ, or\nChristianity. In the state apostate, some few magistrates, in their\npersons holy and precious, yet as concerning their places, as they have\nprofessed to have been governors or heads of the church, have been so\nmany false heads, and have constituted so many false visible Christs.\n\nThirdly, I conceive this charge of the Lord Jesus to his messengers, the\npreachers and proclaimers of his mind, is a sufficient declaration of the\nmind of the Lord Jesus, if any civil magistrate should make question what\nwere his duty concerning spiritual things.\n\n[Sidenote: Christ\u2019s messengers receive a threefold charge in that\nprohibition of Christ, _Let them alone_.]\n\nThe apostles, and in them all that succeed them, being commanded not to\npluck up the tares, but let them alone, received from the Lord Jesus a\nthreefold charge.\n\nFirst, to let them alone, and not to pluck them up by prayer to God for\ntheir present temporal destruction.[121]\n\n[Sidenote: God\u2019s people not to pray for the present ruin and destruction\nof idolaters, although their persecutors, but for their peace and\nsalvation.]\n\nJeremy had a commission to plant and build, to pluck up and destroy\nkingdoms, Jer. i. 10; therefore he is commanded not to pray for that\npeople whom God had a purpose to pluck up, Jer. xiv. 11, and he plucks\nup the whole nation by prayer, Lament, iii. 66. Thus Elijah brought fire\nfrom heaven to consume the captains and the fifties, 2 Kings i. And the\napostles desired also so to practise against the Samaritans, Luke ix. 54,\nbut were reproved by the Lord Jesus. For, contrarily, the saints, and\nservants, and churches of Christ, are to pray for all men, especially for\nall magistrates, of what sort or religions soever, and to seek the peace\nof the city, whatever city it be, because in the peace of the place God\u2019s\npeople have peace also, Jer. xxix. 7; 2 Tim. ii., &c.\n\nSecondly, God\u2019s messengers are herein commanded not to prophecy, or\ndenounce, a present destruction or extirpation of all false professors\nof the name of Christ, which are whole towns, cities, and kingdoms\nfull.[122]\n\n[Sidenote: The word of God rightly denounced plucks up kingdoms.]\n\nJeremy did thus pluck up kingdoms, in those fearful prophecies he poured\nforth against all the nations of the world, throughout his chaps. xxiv.,\nxxv., xxvi., &c.; as did also the other prophets in a measure, though\nnone comparably to Jeremy and Ezekiel.\n\nSuch denunciations of present temporal judgments, are not the messengers\nof the Lord Jesus to pour forth. It is true, many sore and fearful\nplagues are poured forth upon the Roman emperors and Roman popes in the\nRevelation, yet not to their utter extirpation or plucking up until the\nharvest.\n\n[Sidenote: God\u2019s ministers are not to provoke magistrates to persecute\nanti-christians. 1 Pet. ii. 9. 1 Cor. v.]\n\nThirdly, I conceive God\u2019s messengers are charged to let them alone, and\nnot pluck them up, by exciting and stirring up civil magistrates, kings,\nemperors, governors, parliaments, or general courts, or assemblies,\nto punish and persecute all such persons out of their dominions and\nterritories as worship not the true God, according to the revealed will\nof God in Christ Jesus. It is true, Elijah thus stirred up Ahab to kill\nall the priests and prophets of Baal; but that was in that figurative\nstate of the land of Canaan, as I have already and shall further\nmanifest, not to be matched or paralleled by any other state, but the\nspiritual state or church of Christ in all the world, putting the false\nprophets and idolaters spiritually to death by the two-edged sword and\npower of the Lord Jesus, as that church of Israel did corporally.[123]\n\n[Sidenote: Companying with idolaters, 1 Cor. v., discussed.]\n\nAnd therefore saith Paul expressly, 1 Cor. v. 10, we must go out of the\nworld, in case we may not company in civil converse with idolaters, &c.\n\n_Peace._ It may be said, some sorts of sinners are there mentioned, as\ndrunkards, railers, extortioners, who are to be punished by the civil\nsword\u2014why not idolaters also? for although the subject may lawfully\nconverse, buy and sell, and live with such, yet the civil magistrates\nshall nevertheless be justly blamed in suffering of them.\n\n[Sidenote: Lawful converse with idolaters in civil, but not in spiritual\nthings.]\n\n_Truth._ I answer, the apostle, in this scripture, speaks not of\npermission of either, but expressly shows the difference between the\nchurch and the world, and the lawfulness of conversation with such\npersons in civil things, with whom it is not lawful to have converse in\nspirituals: secretly withal foretelling, that magistrates and people,\nwhole states and kingdoms, should be idolatrous and anti-christian, yet\nwith whom, notwithstanding, the saints and churches of God might lawfully\ncohabit, and hold civil converse and conversation.\n\nConcerning their permission of what they judge idolatrous, I have and\nshall speak at large.\n\n[Sidenote: Dangerous and ungrounded zeal.]\n\n_Peace._ Oh! how contrary unto this command of the Lord Jesus have such,\nas have conceived themselves the true messengers of the Lord Jesus, in\nall ages, not let such professors and prophets alone, whom they have\njudged tares; but have provoked kings and kingdoms (and some out of good\nintentions and zeal to God) to prosecute and persecute such even unto\ndeath! Amongst whom God\u2019s people, the good wheat, hath also been plucked\nup, as all ages and histories testify, and too, too oft the world laid\nupon bloody heaps in civil and intestine desolations on this occasion.\nAll which would be prevented, and the greatest breaches made up in the\npeace of our own or other countries, were this command of the Lord Jesus\nobeyed, to wit, to let them alone until the harvest.\n\n\n\n\nCHAP. XXVIII.\n\n\n[_Truth._] I shall conclude this controversy about this parable, in this\nbrief sum and recapitulation of what hath been said. I hope, by the\nevident demonstration of God\u2019s Spirit to the conscience, I have proved,\nnegatively,\n\nFirst. That the tares in this parable cannot signify doctrines or\npractices, as was affirmed, but persons.\n\nSecondly. The tares cannot signify hypocrites in the church, either\nundiscovered or discovered.\n\nThirdly. The tares here cannot signify scandalous offenders in the church.\n\nFourthly. Nor scandalous offenders, in life and conversation, against the\ncivil state.\n\nFifthly. The field in which these tares are sown, is not the church.\n\nAgain, affirmatively: First. The field is properly the world, the civil\nstate, or commonwealth.\n\nSecondly. The tares here intended by the Lord Jesus, are anti-christian\nidolaters, opposite to the good seed of the kingdom, true Christians.\n\nThirdly. The ministers or messengers of the Lord Jesus ought to let them\nalone to live in the world, and neither seek by prayer, or prophecy, to\npluck them up before the harvest.\n\nFourthly. This permission or suffering of them in the field of the world,\nis not for hurt, but for common good, even for the good of the good\nwheat, the people of God.\n\nLastly. The patience of God is, that the patience of man ought to be\nexercised toward them; and yet notwithstanding, their doom is fearful at\nthe harvest, even gathering, bundling, and everlasting burnings, by the\nmighty hand of the angels in the end of the world.\n\n\n\n\nCHAP. XXIX.\n\n\n[Sidenote: Matt. xv. 14, the second scripture controverted in this cause.]\n\n_Peace._ The second scripture brought against such persecution for cause\nof conscience, is Matt. xv. 14; where the disciples being troubled at the\nPharisees\u2019 carriage toward the Lord Jesus and his doctrines, and relating\nhow they were offended at him, the Lord Jesus commanded his disciples to\nlet them alone, and gives this reason\u2014that the blind lead the blind, and\nboth should fall into the ditch.\n\nUnto which, answer is made, \u201cThat it makes nothing to the cause, because\nit was spoken to his private disciples, and not to public officers in\nchurch or state: and also, because it was spoken in regard of troubling\nthemselves, or regarding the offence which the Pharisees took.\u201d\n\n[Sidenote: Christ Jesus never directed his disciples to the civil\nmagistrate for help in his cause.]\n\n_Truth._ I answer,\u2014to pass by his assertion of the privacy of the\napostles, in that the Lord Jesus commanding to let them alone, that is,\nnot only not to be offended themselves, but not to meddle with them\u2014it\nappears it was no ordinance of God, nor Christ, for the disciples to have\ngone further, and have complained to, and excited, the civil magistrate\nto his duty: which if it had been an ordinance of God and Christ, either\nfor the vindicating of Christ\u2019s doctrine, or the recovering of the\nPharisees, or the preserving of others from infection, the Lord Jesus\nwould never have commanded them to omit that which should have tended to\nthese holy ends.[124]\n\n\n\n\nCHAP. XXX.\n\n\n_Peace._ It may be said, that neither the Roman C\u00e6sar, nor Herod, nor\nPilate, knew aught of the true God, or of Christ; and it had been in\nvain to have made complaint to them who were not fit and competent, but\nignorant and opposite judges.\n\n[Sidenote: Paul\u2019s appealing to C\u00e6sar.]\n\n_Truth._ I answer, first, this removes, by the way, that stumbling-block\nwhich many fall at, to wit, Paul\u2019s appealing to C\u00e6sar; which since he\ncould not in common sense do unto C\u00e6sar as a competent judge in such\ncases, and wherein he should have also denied his own apostleship or\noffice, in which regard, to wit, in matters of Christ, he was higher than\nC\u00e6sar himself\u2014it must needs follow, that his appeal was merely in respect\nof his civil wrongs, and false accusations of sedition, &c.[125]\n\n[Sidenote: Civil magistrates never appointed by God defenders of the\nfaith of Jesus. Every one is bound to put forth himself to his utmost\npower in God\u2019s business, and where it stops, the guilt will lie.]\n\nSecondly, if it had been an ordinance of God, that all civil magistrates\nwere bound to judge in causes spiritual or Christian, as to suppress\nheresies, defend the faith of Jesus, although that C\u00e6sar, Herod, Pilate\nwere wicked, ignorant, and opposite, yet the disciples, and the Lord\nChrist himself, had been bound to have performed the duty of faithful\nsubjects, for the preventing of further evil, and the clearing of\nthemselves, and so to have left the matter upon the magistrates\u2019 care\nand conscience, by complaining unto the magistrate against such evils.\nFor every person is bound to go as far as lies in his power for the\npreventing and the redressing of evil; and where it stops in any, and\nruns not clear, there the guilt, like filth or mud, will lie.\n\n[Sidenote: Christ could easily have been furnished with godly\nmagistrates, if he had so appointed.]\n\nThirdly, had it been the holy purpose of God to have established the\ndoctrine and kingdom of his Son this way, since his coming he would have\nfurnished commonweals, kingdoms, cities, &c., then and since, with such\ntemporal powers and magistrates as should have been excellently fit\nand competent: for he that could have had legions of angels, if he so\npleased, could as easily have been, and still be furnished with legions\nof good and gracious magistrates to this end and purpose.[126]\n\n\n\n\nCHAP. XXXI.\n\n\nIt is generally said, that God hath in former times, and doth still, and\nwill hereafter stir up kings and queens, &c.\n\nI answer, that place of Isa. xlix. 23, will appear to be far from proving\nsuch kings and queens judges of ecclesiastical causes: and if not judges,\nthey may not punish.\n\nIn spiritual things, themselves are subject to the church and censures of\nit, although in civil respects superior. How shall those kings and queens\nbe supreme governors of the church, and yet lick the dust of the church\u2019s\nfeet? as it is there expressed.[127]\n\n[Sidenote: God\u2019s Israel earnest with God for an arm of flesh, which God\ngives in his anger, and takes away in his wrath.]\n\nThirdly, God\u2019s Israel of old were earnest with God for a king, for an arm\nof flesh, for a king to protect them, as other nations had: God\u2019s Israel\nstill have ever been restless with God for an arm of flesh.\n\nGod gave them Saul in his anger, and took him away in his wrath: and God\nhath given many a Saul in his anger, that is, an arm of flesh in the\nway of his providence: though I judge not all persons whom Saul in his\ncalling typed out, to be of Saul\u2019s spirit, for I speak of a state and\noutward visible power only.\n\nI add, God will take away such stays, on whom God\u2019s people rest, in his\nwrath: that king David, that is, Christ Jesus the antitype, in his own\nspiritual power in the hands of the saints, may spiritually and for ever\nbe advanced.\n\nAnd therefore I conclude, it was in one respect that the Lord Jesus said,\n_Let them alone_; because it was no ordinance for any disciple of Jesus\nto prosecute the Pharisees at C\u00e6sar\u2019s bar.\n\n[Sidenote: The punishment of blind Pharisees, though let alone, yet is\ngreater than any corporal punishment in the world, in four respects.]\n\nBeside, let it be seriously considered by such as plead for present\ncorporal punishments, as conceiving that such sinners, though they\nbreak not civil peace, should not escape unpunished\u2014I say, let it be\nconsidered, though for the present their punishment is deferred, yet the\npunishment inflicted on them will be found to amount to a higher pitch\nthan any corporal punishment in the world beside, and that in these four\nrespects:\u2014\n\n\n\n\nCHAP. XXXII.\n\n\n[Sidenote: The eye of the soul struck out, is worse than for both right\nand left eye of the body to be struck out ten thousand times.]\n\nFirst, by just judgment from God, false teachers are stark blind.\nGod\u2019s sword hath struck out the right eye of their mind and spiritual\nunderstanding, ten thousand times a greater punishment than if the\nmagistrate should command both the right and left eye of their bodies\nto be bored or plucked out; and that in so many fearful respects if\nthe blindness of the soul and of the body were a little compared\ntogether\u2014whether we look at that want of guidance, or the want of joy and\npleasure, which the light of the eye affordeth; or whether we look at\nthe damage, shame, deformity, and danger, which blindness brings to the\noutward man; and much more true in the want of the former, and misery of\nthe latter, in spiritual and soul blindness to all eternity.\n\n[Sidenote: Some souls incurable, whom not only corporal, but spiritual\nphysic can nothing avail.]\n\nSecondly, how fearful is that wound that no balm in Gilead can cure! How\ndreadful is that blindness which for ever to all eye-salve is incurable!\nFor if persons be wilfully and desperately obstinate, after light shining\nforth, _Let them alone_, saith the Lord. So spake the Lord once of\nEphraim: _Ephraim is joined to idols, let him alone_, Hos. iv. 17. What\nmore lamentable condition, than when the Lord hath given a poor sinner\nover as a hopeless patient, incurable, which we are wont to account a\nsorer affliction, than if a man were torn and racked, &c.\n\nAnd this I speak, not that I conceive that all whom the Lord Jesus\ncommands his servants to pass from and let alone, to permit and tolerate,\nwhen it is in their power corporally to molest them, I say, that all are\nthus incurable; yet that sometimes that word is spoken by Christ Jesus to\nhis servants to be patient, for neither can corporal or spiritual balm or\nphysic ever heal or cure them.\n\n[Sidenote: The bottomless pit, or ditch, into which the spiritually blind\nfall.]\n\nThirdly, their end is the ditch, that bottomless pit of everlasting\nseparation from the holy and sweet presence of the Father of lights,\ngoodness, and mercy itself\u2014endless, easeless, in extremity, universality,\nand eternity of torments; which most direful and lamentable downfall,\nshould strike a holy fear and trembling into all that see the pit whither\nthese blind Pharisees are tumbling, and cause us to strive, so far as\nhope may be, by the spiritual eye-salve of the word of God, to heal and\ncure them of this their soul-destroying blindness.\n\nFourthly, of those that fall into this dreadful ditch, both leader and\nfollowers, how deplorable in more especial manner is the leader\u2019s case,\nupon whose neck the followers tumble\u2014the ruin, not only of his own soul,\nbeing horrible, but also the ruin of the followers\u2019 souls eternally\ngalling and tormenting.\n\n_Peace._ Some will say, these things are indeed full of horror; yet such\nis the state of all sinners, and of many malefactors, whom yet the state\nis bound to punish, and sometimes by death itself.\n\n_Truth._ I answer, the civil magistrate beareth not the sword in vain,\nbut to cut off civil offences, yea, and the offenders too in case. But\nwhat is this to a blind Pharisee, resisting the doctrine of Christ, who\nhaply may be as good a subject, and as peaceable and profitable to the\ncivil state as any: and for his spiritual offence against the Lord Jesus,\nin denying him to be the true Christ, he suffereth the vengeance of a\ndreadful judgment, both present and eternal, as before.[128]\n\n\n\n\nCHAP. XXXIII.\n\n\n_Peace._ Yea: but it is said that the blind Pharisees, misguiding the\nsubjects of a civil state, greatly sin against a civil state, and\ntherefore justly suffer civil punishments; for shall the civil magistrate\ntake care of outsides only, to wit, of the bodies of men, and not of\nsouls, in labouring to procure their everlasting welfare?\n\n[Sidenote: Soul-killing the chiefest murder. No magistrate can execute\ntrue justice in killing soul for soul but Christ Jesus, who by typical\ndeath in the law typed out spiritual in the gospel.]\n\n_Truth._ I answer, It is a truth: the mischief of a blind Pharisee\u2019s\nblind guidance is greater than if he acted treasons, murders, &c.; and\nthe loss of one soul by his seduction, is a greater mischief than if\nhe blew up parliaments, and cut the throats of kings or emperors, so\nprecious is that invaluable jewel of a soul above all the present lives\nand bodies of all the men in the world! And therefore I affirm, that\njustice, calling for eye for eye, tooth for tooth, life for life, calls\nalso soul for soul; which the blind-guiding, seducing Pharisee, shall\ntruly pay in that dreadful ditch, which the Lord Jesus speaks of. But\nthis sentence against him, the Lord Jesus only pronounceth in his church,\nhis spiritual judicature, and executes this sentence in part at present,\nand hereafter to all eternity. Such a sentence no civil judge can pass,\nsuch a death no civil sword can inflict.[129]\n\n[Sidenote: A great mistake in most to conceive that dead men, that is,\nsouls dead in sin, may be infected by false doctrine.]\n\nI answer, secondly, Dead men cannot be infected. The civil state,\nthe world, being in a natural state, dead in sin, whatever be the\nstate-religion unto which persons are forced, it is impossible it should\nbe infected. Indeed the living, the believing, the church and spiritual\nstate, that and that only is capable of infection; for whose help we\nshall presently see what preservatives and remedies the Lord Jesus hath\nappointed.\n\n[Sidenote: All natural men being dead in sin, yet none die everlastingly\nbut such as are thereunto ordained.]\n\nMoreover, as we see in a common plague or infection the names are taken\nhow many are to die, and not one more shall be struck than the destroying\nangel hath the names of:[130] so here, whatever be the soul-infection\nbreathed out from the lying lips of a plague-sick Pharisee, yet the names\nare taken, not one elect or chosen of God shall perish. God\u2019s sheep are\nsafe in his eternal hand and counsel, and he that knows his material,\nknows also his mystical stars, their numbers, and calls them every one by\nname. None fall into the ditch on the blind Pharisee\u2019s back but such as\nwere ordained to that condemnation, both guide and followers, 1 Pet. ii.\n8; Jude 4. The vessels of wrath shall break and split, and only they, to\nthe praise of God\u2019s eternal justice, Rom. ix. 22.\n\n\n\n\nCHAP. XXXIV.\n\n\n_Peace._ But it is said, be it granted that in a common plague or\ninfection none are smitten and die but such as are appointed, yet it\nis not only every man\u2019s duty, but the common duty of the magistrate\nto prevent infection, and to preserve the common health of the place;\nlikewise, though the number of the elect be sure, and God knows who are\nhis, yet hath he appointed means for their preservation from perdition,\nand from infection, and therefore the angel is blamed for suffering\nBalaam\u2019s doctrine, and Jezebel, to seduce Christ Jesus\u2019 servants, Rev.\nii. [14, 20]; Tit. iii. 10; Rom. xvi. 17.\n\n[Sidenote: The Lord Jesus hath not left his church without spiritual\nantidotes and remedies against infection.]\n\n_Truth._ I answer, Let the scripture, that of Titus, _Reject an heretic_,\nand Rom. xvi. 17, _Avoid them that are contentious_, &c., let them, and\nall of like nature, be examined, and it will appear that the great and\ngood Physician, Christ Jesus, the Head of the body, and King of the\nchurch, hath not been unfaithful in providing spiritual antidotes and\npreservatives against the spiritual sickness, sores, weaknesses, dangers,\nof his church and people. But he never appointed the civil sword for\neither antidote or remedy, as an addition to those spirituals which he\nhath left with his wife, his church or people.[131]\n\n[Sidenote: The miserable bondage God\u2019s people live in.]\n\nHence how great is the bondage, the captivity of God\u2019s own people to\nBabylonish or confused mixtures in worship, and unto worldly and earthly\npolicies to uphold state-religions or worships: since that which is\nwritten to the angel and church at Pergamos shall be interpreted as sent\nto the governor and city of Pergamos, and that which is sent to Titus and\nthe church of Christ at Crete must be delivered to the civil officers and\ncity thereof.\n\nBut as the civil magistrate hath his charge of the bodies and goods\nof the subject: so have the spiritual officers, governors, and\noverseers of Christ\u2019s city or kingdom, the charge of their souls, and\nsoul-safety.[132] Hence that charge of Paul to Timothy, 1 Tim. v. 20,\n_Them that sin rebuke before all, that others may learn to fear._ This\nis, in the church of Christ, a spiritual means for the healing of a soul\nthat hath sinned, or taken infection, and for the preventing of the\ninfecting of others, that others may learn to fear, &c.\n\n\n\n\nCHAP. XXXV.\n\n\n_Peace._ It is said true, that Titus and Timothy, and so the officers\nof the church of Christ, are bound to prevent soul-infection: but what\nhinders that the magistrate should not be charged also with this duty?\n\n[Sidenote: The kings and queens of England governors of the church.]\n\n_Truth._ I answer, many things I have answered, and more shall, at\npresent I shall only say this: If it be the magistrate\u2019s duty or office,\nthen is he both a temporal and ecclesiastical officer: [the] contrary to\nwhich most men will affirm. And yet we know, the policy of our own land\nand country hath established to the kings and queens thereof the supreme\nheads or governors of the church of England.\n\n[Sidenote: Strange confusion in punishments.]\n\nThat doctrine and distinction, that a magistrate may punish a heretic\ncivilly, will not here avail; for what is Babel, if this be not,\nconfusedly to punish corporal or civil offences with spiritual or\nchurch censures (the offender not being a member of it), or to punish\nsoul or spiritual offences with corporal or temporal weapons, proper to\ndelinquents against the temporal or civil state.\n\n[Sidenote: Woe were it with the civil magistrate if the blood of souls\n(beside the ordinary care of the bodies and goods of the subjects) should\ncry against him.]\n\nLastly, woe were it with the civil magistrate\u2014and most intolerable\nburdens do they lay upon their backs that teach this doctrine\u2014if together\nwith the common care and charge of the commonwealth, the peace and safety\nof the town, city, state, or kingdom, the blood of every soul that\nperisheth should cry against him; unless he could say with Paul, Acts xx.\n[26,] (in spiritual regards), _I am clear from the blood of all men_,\nthat is, the blood of souls, which was his charge to look after, so far\nas his preaching went, not the blood of bodies which belongeth to the\ncivil magistrate.\n\n[Sidenote: The magistrates\u2019 duties toward the church, the spouse of\nChrist.]\n\nI acknowledge he ought to cherish, as a foster-father, the Lord Jesus, in\nhis truth, in his saints, to cleave unto them himself, and to countenance\nthem even to the death, yea, also, to break the teeth of the lions, who\noffer civil violence and injury unto them.\n\n[Sidenote: Usurpers and true heirs of the spiritual crown of Jesus.]\n\nBut, to see all his subjects Christians, to keep such church or\nChristians in the purity of worship, and see them do their duty, this\nbelongs to the head of the body, Christ Jesus, and [to] such spiritual\nofficers as he hath to this purpose deputed, whose right it is, according\nto the true pattern. Abimelech, Saul, Adonijah, Athalia, were but\nusurpers: David, Solomon, Joash, &c., they were the true heirs and types\nof Christ Jesus, in his true power and authority in his kingdom.\n\n\n\n\nCHAP. XXXVI.\n\n\n[Sidenote: Luke ix. 54, 55, discussed.]\n\n_Peace._ The next scripture brought against such persecution is Luke ix.\n54, 55: where the Lord Jesus reproved his disciples, who would have had\nfire come down from heaven, and devour those Samaritans that would not\nreceive him, in these words: _You know not of what spirit you are, the\nSon of man is not come to destroy men\u2019s lives, but to save them._\n\nWith this scripture Mr. Cotton joins the fourth, and answers both in one,\nwhich is this, 2 Tim. ii. 24, _The servant of the Lord must not strive,\nbut must be gentle toward all men, suffering the evil men, instructing\nthem with meekness that are contrary-minded and oppose themselves;\nproving if God peradventure will give them repentance that they may\nacknowledge the truth, and that they may recover themselves out of the\nsnare of the devil, who are taken captive by him at his will._\n\n[Sidenote: An excellent saying of persecutors themselves.]\n\nUnto both these scriptures it pleased him thus to answer: \u201cBoth these are\ndirections to ministers of the gospel how to deal, not with obstinate\noffenders in the church who sin against conscience, but either with men\nwithout, as the Samaritans were, and many unconverted Christians in\nCrete, whom Titus, as an evangelist, was to seek to convert: or at best\nwith some Jews or Gentiles in the church, who, though carnal, yet were\nnot convinced of the error of their way. And it is true, it became not\nthe spirit of the gospel to convert aliens to the faith, such as the\nSamaritans were, by fire and brimstone, nor to deal harshly in public\nministry, or private conference, with all such several minded men, as\neither had not yet entered into church fellowship, or if they had, did\nhitherto sin of ignorance, not against conscience. But neither of both\nthese texts do hinder the minister of the gospel to proceed in a church\nway against church members, when they become scandalous offenders,\neither in life or doctrine, much less do they speak at all to the civil\nmagistrate.\u201d[133]\n\n\n\n\nCHAP. XXXVII.\n\n\n_Truth._ This perplexed and ravelled answer, wherein so many things and\nso doubtful are wrapt up and entangled together, I shall take in pieces.\n\n[Sidenote: The answerer when he should speak to toleration in the state,\nruns to punishments in the church, which none can deny.]\n\nFirst, concerning that of the Lord Jesus rebuking his disciples for their\nrash and ignorant bloody zeal (Luke ix.), desiring corporal destruction\nupon the Samaritans for refusing the Lord Jesus, &c., the answerer\naffirmeth, that hindereth not the ministers of the gospel to proceed in\na church way against scandalous offenders; which is not here questioned,\nbut maintained to be the holy will of the Lord, and a sufficient censure\nand punishment, if no civil offence against the civil state be committed.\n\nSecondly, saith he, \u201cMuch less doth this speak at all to the civil\nmagistrate.\u201d\n\nWhere I observe, that he implies that beside the censure of the Lord\nJesus, in the hands of his spiritual governors, for any spiritual evil\nin life or doctrine, the civil magistrate is also to inflict corporal\npunishment upon the contrary-minded:[134] whereas,\n\n[Sidenote: If the civil magistrate be a Christian, he is bound to be like\nChrist in saving, not destroying men\u2019s bodies.]\n\nFirst, if the civil magistrate be a Christian, a disciple, or follower of\nthe meek Lamb of God, he is bound to be far from destroying the bodies\nof men for refusing to receive the Lord Jesus Christ: for otherwise he\nshould not know, according to this speech of the Lord Jesus, what spirit\nhe was of, yea, and to be ignorant of the sweet end of the coming of the\nSon of man, which was not to destroy the bodies of men, but to save both\nbodies and souls, vers. 55, 56.\n\n[Sidenote: The civil magistrate bound not to inflict, nor to suffer any\nother to inflict, violence, stripes, or any other corporal punishment,\nfor evil against Christ.]\n\nSecondly, if the civil magistrate being a Christian, gifted, prophesy\nin the church, 1 Cor. xiv. 1\u2014although the Lord Jesus Christ, whom they\nin their own persons hold forth, shall be refused\u2014yet they are here\nforbidden to call for fire from heaven, that is, to procure or inflict\nany corporal judgment, upon such offenders, remembering the end of the\nLord Jesus\u2019 coming [was] not to destroy men\u2019s lives, but to save them.\n\nLastly, this also concerns the conscience of the civil magistrate. As he\nis bound to preserve the civil peace and quiet of the place and people\nunder him, he is bound to suffer no man to break the civil peace, by\nlaying hands of violence upon any, though as vile as the Samaritans, for\nnot receiving of the Lord Jesus Christ.\n\n[Sidenote: Rev. xiii. 13. Fire from heaven. What the fire from heaven is\nwhich the false prophet bringeth down.]\n\nIt is indeed the ignorance and blind zeal of the second beast, the false\nprophet, Rev. xiii. 13, to persuade the civil powers of the earth to\npersecute the saints, that is, to bring fiery judgments upon men in a\njudicial way, and to pronounce that such judgments of imprisonment,\nbanishment, death, proceed from God\u2019s righteous vengeance upon such\nheretics. So dealt divers bishops in France, and England too in Queen\nMary\u2019s days, with the saints of God at their putting to death, declaiming\nagainst them in their sermons to the people, and proclaiming that these\npersecutions, even unto death, were God\u2019s just judgments from heaven upon\nthese heretics.\n\n\n\n\nCHAP. XXXVIII.\n\n\n[Sidenote: 2 Tim. ii. 25, 26, examined.]\n\n_Peace._ Doubtless such fiery spirits, as the Lord Jesus said, are not of\nGod. I pray, speak to the second place out of Timothy, 2 Epist. ii. 25,\n26.\n\n_Truth._ I acknowledge this instruction, to be meek and patient, &c.,\nis properly an instruction to the ministers of the gospel. Yet divers\narguments from hence will truly and fairly be collected, to manifest and\nevince how far the civil magistrate ought to be from dealing with the\ncivil sword in spiritual cases.\n\nAnd first, by the way I desire to ask, what were these unconverted\nChristians in Crete, which the answerer compareth with the Samaritans,\nwhom Titus, saith he, as an evangelist, was to seek to convert; and\nwhether the Lord Jesus have any such disciples and followers, who yet\nare visibly in an unconverted state? Oh! that it may please the Father\nof mercies, the Father of lights, to awaken and open the eyes of all\nthat fear before him, that they may see whether this be the language of\nCanaan, or the language of Ashdod.\n\n[Sidenote: A qu\u00e6re what the answerer means by his unconverted Christian\nin Crete.]\n\nWhat is an unconverted Christian, but in truth an unconverted convert?\nthat is in English, one unturned turned; unholy holy; disciples, or\nfollowers of Jesus, not following of him: in a word, that is, Christians,\nor anointed by Christ, anti-christians, not anointed with the Spirit of\nJesus Christ.[135]\n\n[Sidenote: The original of Christians.]\n\nCertain it is, such they were not unto whom the Spirit of God gives that\nname, Acts ii. [26.] And, indeed, whither can this tend but to uphold the\nblasphemy of so many as say they are Jews, that is, Christians, but are\nnot? Rev. ii. 2. But as they are not Christians from Christ, but from\nthe beast and his picture, so their proper name from anti-christ, is\nanti-christians.[136]\n\n[Sidenote: The answerer yet in the unconverted churches and worships.]\n\nHow sad yet and how true an evidence is this, that the soul of the\nanswerer (I speak not of his outward soul and person, but of his\nworship), hath never yet heard the call of the Lord Jesus to come out\nfrom those unconverted churches, from that unconverted, anti-christian\nChristian world, and so from anti-christ, Belial, to seek fellowship\nwith Christ Jesus and his converted Christians, disciples after the first\npattern.\n\n[Sidenote: God\u2019s people sleepy in the matters of Christ\u2019s kingdom, Cant.\nv. 2.]\n\nAgain, I observe the haste and light attention of the answerer to these\nscriptures, as commonly the spirits of God\u2019s children in matters of\nChrist\u2019s kingdom are very sleepy: for these persons here spoken of were\nnot, as he speaks, unconverted Christians in Crete, whom Titus as an\nevangelist was to convert, but they were such opposites as Timothy, to\nwhom Paul writes this letter at Ephesus, should not meet withal.\n\n\n\n\nCHAP. XXXIX.\n\n\n_Peace._ But what is there in this scripture of Timothy alleged\nconcerning the civil magistracy?\n\n_Truth._ I argue from this place of Timothy in particular, thus:\u2014\n\n[Sidenote: 1 Cor. xiv. Patience and meekness required in all that open\nChrist\u2019s mysteries.]\n\nFirst. If the civil magistrates be Christians, or members of the church,\nable to prophesy in the church of Christ, then, I say as before, they are\nbound by this command of Christ to suffer opposition to their doctrine,\nwith meekness and gentleness, and to be so far from striving to subdue\ntheir opposites with the civil sword, that they are bound with patience\nand meekness to wait, if God peradventure will please to grant repentance\nunto their opposites.\n\nSo also it pleaseth the answerer to acknowledge in these words:\u2014\n\n\u201cIt becomes not the spirit of the gospel to convert aliens to the faith\n(such as the Samaritans, and the unconverted Christians in Crete) with\nfire and brimstone.\u201d\n\n[Sidenote: The civil sword may make a nation of hypocrites and\nanti-christians, but not one Christian.]\n\nSecondly. Be they oppositions within, and church members, as the answerer\nspeaks, become scandalous in doctrine, (I speak not of scandals against\nthe civil state, which the civil magistrate ought to punish), it is the\nLord only, as this scripture to Timothy implies, who is able to give them\nrepentance, and recover them out of Satan\u2019s snare. To which end also, he\nhath appointed those holy and dreadful censures in his church or kingdom.\nTrue it is, the sword may make, as once the Lord complained, Isa. x.,\na whole nation of hypocrites; but to recover a soul from Satan by\nrepentance, and to bring them from anti-christian doctrine or worship to\nthe doctrine or worship Christian in the least true internal or external\nsubmission, that only works the all-powerful God, by the sword of his\nSpirit in the hand of his spiritual officers.[137]\n\n[Sidenote: Wonderful changes of religion in England. England\u2019s changes in\npoint of religion.]\n\nWhat a most woeful proof hereof have the nations of the earth given in\nall ages? And to seek no further than our native soil, within a few\nscores of years, how many wonderful changes in religion hath the whole\nkingdom made, according to the change of the governors thereof, in the\nseveral religions which they themselves embraced! Henry the Seventh finds\nand leaves the kingdom absolutely popish. Henry the Eighth casts it into\na mould half popish, half protestant. Edward the Sixth brings forth an\nedition all protestant. Queen Mary within few years defaceth Edward\u2019s\nwork, and renders the kingdom, after her grandfather Henry the Seventh\u2019s\npattern, all popish. Mary\u2019s short life and religion end together; and\nElizabeth reviveth her brother Edward\u2019s model, all protestant. And some\neminent witnesses of God\u2019s truth against anti-christ have inclined to\nbelieve, that before the downfall of that beast, England must once again\nbow down her fair neck to his proud usurping yoke and foot.\n\n_Peace._ It hath been England\u2019s sinful shame, to fashion and change their\ngarments and religions with wondrous ease and lightness, as a higher\npower, a stronger sword hath prevailed; after the ancient pattern of\nNebuchadnezzar\u2019s bowing the whole world in one most solemn uniformity of\nworship to his golden image, Dan. iii.[138]\n\n\n\n\nCHAP. XL.\n\n\nBut it hath been thought, or said, Shall oppositions against the truth\nescape unpunished? will they not prove mischievous? &c.\n\n[Sidenote: The misery of opposites against the truth.]\n\n_Truth._ I answer, as before, concerning the blind guides, in case there\nbe no civil offence committed, the magistrates, and all men that by\nthe mercy of God to themselves discern the misery of such opposites,\nhave cause to lament and bewail that fearful condition wherein such are\nentangled: to wit, in the snares and chains of Satan, with which they are\nso invincibly caught and held, that no power in heaven or earth but the\nright hand of the Lord, in the meek and gentle dispensing of the word of\ntruth, can release and quit them.\n\n[Sidenote: A difference between the true and false Christ and Christians.]\n\nThose many false Christs, of whom the Lord Jesus forewarns, Matt.\nxxiv. 5, 11, have suitably their false bodies, faith, spirit, baptism,\nas the Lord Jesus hath his true body, faith, spirit, &c., Ephes. iv.\n5; correspondent also are their weapons, and the success, issue, or\noperation of them. A carnal weapon or sword of steel may produce a carnal\nrepentance, a show, an outside, a uniformity, through a state or kingdom;\nbut it hath pleased the Father to exalt the Lord Jesus only _to be a\nPrince_, armed with power and means sufficient _to give repentance to\nIsrael_, Acts v. 31.\n\n[Sidenote: The worship of unbelieving, unregenerate persons.]\n\nAccordingly, an unbelieving soul being dead in sin, although he be\nchanged from one worship to another, like a dead man shifted into several\nchanges of apparel, cannot please God, Heb. xi. 6. And consequently,\nwhatever such an unbelieving and unregenerate person acts in worship or\nreligion, it is but sin, Rom. xiv. [23.] Preaching [is] sin, praying,\nthough without beads or book, sin; breaking of bread, or Lord\u2019s supper,\nsin; yea, as odious as the oblation of swine\u2019s blood, a dog\u2019s neck, or\nkilling of a man, Isa. lxvi. [3.]\n\nBut faith is that gift which proceeds alone from the Father of lights,\nPhil. i. 29, and till he please to make his light arise and open the\neyes of blind sinners, their souls shall lie fast asleep\u2014and the faster,\nin that a sword of steel compels them to a worship in hypocrisy\u2014in the\ndungeons of spiritual darkness and Satan\u2019s slavery.\n\n[Sidenote: The danger and mischief of a civil sword in soul matters,\nwhich makes the civil magistrates deeply guilty of all those evils which\nhe aims to suppress. That cannot be a true religion which needs carnal\nweapons to uphold it. Persecutors beget a persuasion of their cruelty in\nthe hearts of the persecuted. Antoninus Pius\u2019s golden act.]\n\n_Peace._ I add, that a civil sword, as woeful experience in all ages\nhath proved, is so far from bringing, or helping forward an opposite\nin religion to repentance, that magistrates sin grievously against\nthe work of God, and blood of souls, by such proceedings. Because as\ncommonly the sufferings of false and anti-christian teachers harden\ntheir followers, who being blind are by this means occasioned to tumble\ninto the ditch of hell after their blind leaders, with more inflamed\nzeal of lying confidence: so, secondly, violence and a sword of steel,\nbeget such an impression in the sufferers, that certainly they conclude,\nthat indeed that religion cannot be true which needs such instruments\nof violence to uphold it; so that persecutors are far from [a] soft and\ngentle commiseration of the blindness of others.[139] To this purpose it\npleased the Father of spirits, of old, to constrain the emperor of Rome,\nAntoninus Pius, to write to all the governors of his provinces to forbear\nto persecute the Christians; because such dealing must needs be so far\nfrom converting the Christians from their way, that it rather begat in\ntheir minds an opinion of their cruelties, &c.[140]\n\n\n\n\nCHAP. XLI.\n\n\n[Sidenote: Isa. ii. 4; Mic. iv. 3; Isa. xi. 9; concerning Christ\u2019s\npeaceable kingdom, discussed.]\n\n_Peace._ The next scripture against such persecution, is that of the\nprophet Isa. ii. 4, together with Mic. iv. 3, _They shall beat their\nswords into ploughshares, and their spears into pruning-hooks._ Isa. xi.\n9, _There shall none hurt or destroy in all the mountain of my holiness._\n\n[Sidenote: Mr. Cotton\u2019s excellent interpretation of those prophecies.]\n\nUnto which it pleased Mr. Cotton to say, \u201cThat these predictions do only\nshow, first, with what kind of weapons he should subdue the nations to\nthe obedience of the faith of the gospel, not by fire and sword, and\nweapons of war, but by the power of the word and Spirit of God, which,\u201d\nsaith he, \u201cno man doubts of.\u201d\n\n\u201cSecondly, those predictions of the prophets show what the meek and\npeaceable temper will be of all true converts to Christianity; not lions\nnor leopards, not cruel oppressors nor malignant opposers, nor biters\none of another: but do not forbid them to drive ravenous wolves from the\nsheepfold, and to restrain them from devouring the sheep of Christ.\u201d\n\n[Sidenote: His doctrine and practice condemned by that interpretation.]\n\n_Truth._ In this first excellent and truly Christian answer, methinks\nthe answerer may hear a voice from heaven, _Out of thine own mouth will\nI judge thee._ For what can be said more heavenly, by the tongues of men\nand angels, to show the heavenly, meek temper of all the soldiers of the\nLamb of God, as also to set forth what are the spiritual weapons and\nammunition of the holy war and battle of the gospel and kingdom of Jesus\nChrist, for the subduing of the nations of the world unto him?\n\n_Peace._ And yet out of the same mouth, which should not be, saith James,\nproceeds good and evil, sweet and sour; for he adds, \u201cBut this doth not\nforbid them to drive ravenous wolves from the sheepfold, and to restrain\nthem from devouring the sheep of Christ.\u201d\n\n[Sidenote: Spiritual and mystical wolves.]\n\n_Truth._ In these words, according to the judgment here maintained by\nhim, he fights against the former truth, to wit, that by spiritual\nweapons Christ Jesus will subdue the nations of the earth to the\nobedience of the gospel: for by driving away these wolves, he intends\nnot only the resistance and violence which the shepherds of Christ ought\nspiritually to make, but the civil resistance of the material swords,\nstaves, guns, &c. Whence I argue, that same power that forceth the evil,\nor wolves, out, forceth the good, the sheep, in; for of the same or like\nthings is the same or like reason: as the same arm of flesh that with a\nstaff beats off a wolf, with a rod and hook brings in the sheep: the same\ndog that assaulteth and teareth the wolf, frighteth and forceth in the\nstraggling sheep.[141]\n\n\n\n\nCHAP. XLII.\n\n\n[Sidenote: Acts xx. 29, opened.]\n\n_Peace._ But for the clearer opening of this mystery, I pray explicate\nthat scripture where the Spirit of God is pleased to use this similitude\nof wolves, Acts xx. 29, out of which, keeping to the allegory, I shall\npropose these queries.\n\nFirst, what wolves were these Paul warns of?\n\n_Truth._ Answer. Wolves literally he will not say. Nor, secondly,\npersecutors of the flock, such as the Roman emperors were, [or]\nmagistrates under him.\n\n[Sidenote: What those wolves were, Acts xx. 29.]\n\nTherefore, thirdly, such as brought in other religions and worships,\nas the Spirit of God opens it, ver. 30. Such as amongst themselves\nshould speak perverse things, as many anti-christs did, and especially\nthe anti-christ. And I ask, whether or no such as may hold forth other\nworships or religions, Jews, Turks, or anti-christians, may not be\npeaceable and quiet subjects, loving and helpful neighbours, fair and\njust dealers, true and loyal to the civil government? It is clear they\nmay, from all reason and experience in many flourishing cities and\nkingdoms of the world, and so offend not against the civil state and\npeace, nor incur the punishment of the civil sword, notwithstanding\nthat in spiritual and mystical account they are ravenous and greedy\nwolves.[142]\n\n_Peace._ 2. I query, to whom Paul gave this charge to watch against them,\nver. 31?\n\n_Truth._ They were not the magistrates of the city of Ephesus, but the\nelders or ministers of the church of Christ, his mystical flock of\nsheep, at Ephesus. Unto them was this charge of watching given, and so\nconsequently of driving away these wolves.\n\n[Sidenote: Charges directed to ministers of the spiritual kingdom,\nfalsely applied to the magistrates of the civil.]\n\nAnd, however that many of these charges and exhortations, given by that\none Shepherd, Christ Jesus, to the shepherds or ministers of churches, be\ncommonly attributed and directed, by the answerer in this discourse, to\nthe civil magistrate; yet I desire, in the fear and holy presence of God,\nit may be inquired into, whether in all the will or testament of Christ\nthere be any such word of Christ, by way of command, promise, or example,\ncountenancing the governors of the civil state to meddle with these\nwolves, if in civil things peaceable and obedient.\n\n[Sidenote: No word of Christ to the civil magistrate to feed his flock,\nbut to his ministers; who (if true) have spiritual power sufficient\nagainst spiritual wolves.]\n\n_Peace._ Truly, if this charge were given to the magistrates at Ephesus,\nor any magistrates in the world, doubtless they must be able to discern\nand determine, out of their own official abilities in these spiritual\nlaw questions, who are spiritual sheep, what is their food, what their\npoison, what their properties, who their keepers, &c. So, on the\ncontrary, who are wolves, what their properties, their haunts, their\nassaults, the manner of taking, &c., spiritually:\u2014and this beside the\ncare and study of the civil laws, and the discerning of his own proper\ncivil sheep, obedient sheep, &c.: as also wolfish oppressors, &c., whom\nhe is bound to punish and suppress.\n\n[Sidenote: Magistrates decline the name of head of the church, and yet\npractise the headship or government.]\n\n_Truth._ I know that civil magistrates, in some places, have declined the\nname of head of the church, and ecclesiastical judge; yet can they not\nwith good conscience decline the name if they do the work, and perform\nthe office of determining and punishing a merely spiritual wolf.\n\nThey must be sufficiently also able to judge in all spiritual causes, and\nthat with their own, and not with other men\u2019s eyes, no more than they do\nin civil causes, contrary to the common practice of the governors and\nrulers of civil states, who often set up that for a religion or worship\nto God, which the clergy, or churchmen, as men speak, shall in their\nconsciences agree upon.\n\nAnd if this be not so, to wit, that magistrates must not be spiritual\njudges, as some decline it in the title supreme head and governor, why is\nGallio wont to be exclaimed against for refusing to be a judge in such\nmatters as concerned the Jewish worship and religion? How is he censured\nfor a profane person, without conscience, &c., in that he would be no\njudge or head? for that is all one in point of government.[143]\n\n[Sidenote: The elect shall not be devoured.]\n\n_Peace._ In the third place, I query, whether the Father who gave, and\nthe Son who keeps the sheep, be not greater than all? Who can pluck these\nsheep, the elect, out of his hand? which answers that common objection\nof that danger of devouring, although there were no other weapons in the\nworld appointed by the Lord Jesus. But,\n\n\n\n\nCHAP. XLIII.\n\n\n[Sidenote: Christ Jesus furnisheth his shepherds with power sufficient to\ndrive away wolves. Tit. i. 9. 10, opened.]\n\nFourthly, I ask, were not these elders or ministers of the church of\nEphesus sufficiently furnished, from the Lord Jesus, to drive away these\nmystical and spiritual wolves?[144]\n\n_Truth._ True it is, against the inhuman and uncivil violence of\npersecutors, they were not, nor are God\u2019s children, able and provided;\nbut to resist, drive away, expel, and kill spiritual and mystical wolves\nby the word of the Lord, none are fit to be Christ\u2019s shepherds who are\nnot able, Tit. i. 9-11. The bishop, or overseer, must _be able by sound\ndoctrine both to exhort and to convince the gainsayers_: which gainsayers\nto be by him convinced, that is, overcome or subdued, though it may be in\nthemselves ever obstinate, they were, I say, as greedy wolves in Crete,\nas any could be at Ephesus. For so saith Paul, ver. 10: they were _unruly\nand vain talkers, deceivers, whose mouths must be stopped, who subverted\nwhole houses_; and yet Titus, and every ordinary shepherd of a flock of\nChrist, had ability sufficient to defend the flock from spiritual and\nmystical wolves, without the help of the civil magistrate.\n\n[Sidenote: Job xxvi. 2, 3.]\n\n_Peace._ In this respect, therefore, methinks we may fitly allude to that\nexcellent answer of Job to Bildad, the Shuhite, Job xxvi., _How hast thou\nhelped him that is without power? How savest thou the arm that hath no\nstrength? How hast thou counselled him that hath no wisdom? How hast thou\nplentifully declared the thing as it is?_\n\n[Sidenote: 5.]\n\nLastly, I ask, whether, as men deal with wolves, these wolves at Ephesus\nwere intended by Paul to be killed, their brains dashed out with stones,\nstaves, halberts, guns, &c., in the hands of the elders of Ephesus,\n&c.?[145]\n\n_Truth._ Doubtless, comparing spiritual things with spiritual, all such\nmystical wolves must spiritually and mystically so be slain. And the\nwitnesses of truth, Rev. xi. 5, speak fire, and kill all that hurt them,\nby that fiery word of God, and that _two-edged sword in their hand_, Ps.\ncxlix. 6.\n\n[Sidenote: Unmerciful and bloody doctrine. John vi. 15.]\n\nBut oh! what streams of the blood of saints have been and must be\nshed, until the Lamb have obtained the victory, Rev. xvii. 14, by this\nunmerciful\u2014and in the state of the New Testament, when the church\nis spread all the world over\u2014most bloody doctrine, viz., the wolves\n(heretics) are to be driven away, their brains knocked out, and\nkilled\u2014the poor sheep to be preserved, for whom Christ died, &c.\n\nIs not this to take Christ Jesus, and make him a temporal king by force?\nJohn vi. 15. Is not this to make his kingdom of this world, to set up\na civil and temporal Israel, to bound out new earthly, holy lands of\nCanaan, yea, and to set up a Spanish inquisition in all parts of the\nworld, to the speedy destruction of thousands, yea, of millions of souls,\nand the frustrating of the sweet end of the coming of the Lord Jesus, to\nwit, to save men\u2019s souls (and to that end not to destroy their bodies) by\nhis own blood?[146]\n\n\n\n\nCHAP. XLIV.\n\n\n[Sidenote: 2 Cor. x. 4, discussed.]\n\n_Peace._ The next scripture produced against such persecution is 2 Cor.\nx. 4, _The weapons of our warfare are not carnal, but mighty through\nGod to the pulling down of strongholds; casting down imaginations, and\nevery high thing that exalteth itself against the knowledge of God, and\nbringing into captivity every thought to the obedience of Christ; and\nhaving in a readiness to avenge all disobedience_, &c.\n\nUnto which it is answered, \u201cWhen Paul saith, _The weapons of our warfare\nare not carnal, but spiritual_, he denieth not civil weapons of justice\nto the civil magistrate, Rom. xiii., but only to church officers. And yet\nthe weapons of church officers he acknowledgeth to be such, as though\nthey be spiritual, yet are ready to take vengeance on all disobedience,\n2 Cor. x. 6: which hath reference, amongst other ordinances, to the\ncensures of the church against scandalous offenders.\u201d\n\n_Truth._ I acknowledge that herein the Spirit of God denieth not civil\nweapons of justice to the civil magistrate, which the scripture he\nquotes, Rom. xiii., abundantly testifies.\n\nYet withal, I must ask, why he here affirmeth the apostle denies not\ncivil weapons of justice to the civil magistrate? of which there is no\nquestion, unless that, according to his scope of proving persecution for\nconscience, he intends withal that the apostle denies not civil weapons\nof justice to the civil magistrate in spiritual and religious causes: the\ncontrary whereunto, the Lord assisting, I shall evince, both from this\nvery scripture and his own observation, and lastly by that thirteenth of\nthe Romans, by himself quoted.\n\nFirst, then, from this scripture and his own observation. The weapons\nof church officers, saith he, are such, which though they be spiritual,\nare ready to take vengeance on all disobedience; which hath reference,\nsaith he, amongst other ordinances, to the censures of the church against\nscandalous offenders.\n\n[Sidenote: The difference of the civil and spiritual estate. Civil\nweapons most improper in spiritual causes: fitly exemplified by that\nsimilitude, 2 Cor. x. 4.]\n\nI hence observe, that there being in this scripture held forth a twofold\nstate, a civil state and a spiritual, civil officers and spiritual, civil\nweapons and spiritual weapons, civil vengeance and punishment and a\nspiritual vengeance and punishment: although the Spirit speaks not here\nexpressly of civil magistrates and their civil weapons, yet, these states\nbeing of different natures and considerations, as far differing as spirit\nfrom flesh, I first observe, that civil weapons are most improper and\nunfitting in matters of the spiritual state and kingdom, though in the\ncivil state most proper and suitable.[147]\n\n\n\n\nCHAP. XLV.\n\n\nFor\u2014to keep to the similitude which the Spirit useth, for instance\u2014to\nbatter down a stronghold, high wall, fort, tower, or castle, men bring\nnot a first and second admonition, and, after obstinacy, excommunication,\nwhich are spiritual weapons, concerning them that be in the church: nor\nexhortations to repent and be baptized, to believe in the Lord Jesus,\n&c., which are proper weapons to them that be without, &c.; but to take\na stronghold, men bring cannons, culverins, saker,[148] bullets, powder,\nmuskets, swords, pikes, &c., and these to this end are weapons effectual\nand proportionable.[149]\n\n[Sidenote: Spiritual weapons only effectual in spiritual and soul causes.]\n\nOn the other side, to batter down idolatry, false worship, heresy,\nschism, blindness, hardness, out of the soul and spirit, it is vain,\nimproper, and unsuitable to bring those weapons which are used by\npersecutors, stocks, whips, prisons, swords, gibbets, stakes, &c., (where\nthese seem to prevail with some cities or kingdoms, a stronger force\nsets up again, what a weaker pulled down); but against these spiritual\nstrongholds in the souls of men, spiritual artillery and weapons are\nproper, which are mighty through God to subdue and bring under the\nvery thought to obedience, or else to bind fast the soul with chains\nof darkness, and lock it up in the prison of unbelief and hardness to\neternity.\n\n[Sidenote: Civil weapons not only improper, but unnecessary in spiritual\ncauses.]\n\n2. I observe that as civil weapons are improper in this business, and\nnever able to effect aught in the soul: so although they were proper, yet\nthey are unnecessary; for if, as the Spirit here saith, and the answerer\ngrants, spiritual weapons in the hand of church officers are able and\nready to take vengeance on all disobedience, that is, able and mighty,\nsufficient and ready for the Lord\u2019s work, either to save the soul, or to\nkill the soul of whomsoever be the party or parties opposite; in which\nrespect I may again remember that speech of Job, _How hast thou helped\nhim that hath no power?_ Job xxvi. 2.\n\n[Sidenote: No earthly kings or governors will be so served, as we pretend\nto serve the King of kings.]\n\n_Peace._ Offer this, as Malachi once spake, to the governors, the kings\nof the earth, when they besiege, beleaguer, and assault great cities,\ncastles, forts, &c., should any subject pretending his service bring\nstore of pins, sticks, straws, bulrushes, to beat and batter down stone\nwalls, mighty bulwarks, what might his expectation and reward be, but at\nleast the censure of a man distract, beside himself? &c.\n\n[Sidenote: Ps. xlv. 4. The white troopers.]\n\n_Truth._ What shall we then conceive of His displeasure, who is the Chief\nor Prince of the kings of the earth, and rides upon the word of truth and\nmeekness, which is the white horse, Rev. vi. and Rev. xix., with his holy\nwitnesses, the white troopers upon white horses, when to his help and aid\nmen bring and add such unnecessary, improper, and weak munition?\n\n[Sidenote: Spiritual ammunition, Eph. vi. 6, applied; material and\nspiritual artillery unfitly joined together. An alarm to civil or earthly\nrulers.]\n\nWill the Lord Jesus (did He ever in his own person practise, or did he\nappoint to) join to his breastplate of righteousness, the breastplate\nof iron and steel? to the helmet of righteousness and salvation in\nChrist, a helmet and crest of iron, brass, or steel? a target of wood\nto His shield of faith? [to] His two-edged sword, coming forth of the\nmouth of Jesus, the material sword, the work of smiths and cutlers? or\na girdle of shoe-leather to the girdle of truth? &c. Excellently fit\nand proper is that alarm and item, Ps. ii. 10, _Be wise, therefore, O\nye kings_\u2014especially those ten horns, Rev. xvii., who, under pretence\nof fighting for Christ Jesus, give their power to the beast against\nHim\u2014and _be warned, ye judges of the earth: kiss the Son_, that is, with\nsubjection and affection, acknowledge Him only the King and Judge of\nsouls, in that power bequeathed to His ministers and churches, _lest his\nwrath be kindled_, yea, _but a little_; then, blessed are they that trust\nin Him.\n\n\n\n\nCHAP. XLVI.\n\n\n[Sidenote: Concerning the civil ruler\u2019s power in spiritual causes\ndiscussed.]\n\n_Peace._ Now, in the second place, concerning that scripture, Rom.\nxiii., which it pleased the answerer to quote, and himself, and so many\nexcellent servants of God have insisted upon to prove such persecution\nfor conscience:\u2014how have both he and they wrested this scripture, not\nas Peter writes of the wicked, to their eternal, yet to their own and\nother\u2019s temporal destruction, by civil wars and combustions in the world?\n\nMy humble request, therefore, is to the Father of lights, to send out the\nbright beams of the Sun of righteousness, and to scatter the mist which\nthat old serpent, the great juggler, Satan, hath raised about this holy\nscripture, and my request to you, divine _Truth_, is for your care and\npains to enlighten and clear this scripture.\n\n[Sidenote: Rom. xiii. speaks not at all of spiritual but civil affairs.]\n\n_Truth._ First, then, upon the serious examination of this whole\nscripture, it will appear, that from the 9th verse of the 12th chapter\nto the end of this whole 13th chapter, the Spirit handles the duties\nof the saints in the careful observation of the second table in their\ncivil conversation, or walking towards men, and speaks not at all of any\npoint or matter of the first table concerning the kingdom of the Lord\nJesus.[150]\n\nFor, having in the whole epistle handled that great point of free\njustification by the free grace of God in Christ, in the beginning of the\n12th chapter he exhorts the believers to give and dedicate themselves\nunto the Lord, both in soul and body; and unto the 9th verse of the 12th\nchapter he expressly mentioneth their conversation in the kingdom, or\nbody, of Christ Jesus, together with the several officers thereof.\n\n[Sidenote: The scope of Rom. xiii.]\n\nAnd from the 9th verse to the end of the 13th [chapter], he plainly\ndiscourseth of their civil conversation and walking one toward another,\nand with all men, from whence he hath fair occasion to speak largely\nconcerning their subjection to magistrates in the 13th chapter.\n\n[Sidenote: Love to man the duty of the whole second table.]\n\nHence it is, that [at] ver. 7 of this 13th chapter, Paul exhorts to\nperformance of love to all men, magistrates and subjects, vers. 7, 8,\n_Render, therefore, to all their dues; tribute to whom tribute is due;\ncustom to whom custom; fear to whom fear; honour to whom honour. Owe\nnothing to any man, but to love one another: for he that loveth another\nhath fulfilled the law._\n\n[Sidenote: How love fulfilleth the law.]\n\nIf any man doubt, as the papists speak, whether a man may perfectly\nfulfil the law, every man of sound judgment is ready to answer him, that\nthese words, _He that loveth hath fulfilled the law_, concerneth not the\nwhole law in the first table, that is, the worship and kingdom of God in\nChrist.\n\nSecondly, That the apostle speaks not here of perfect observation of\nthe second table, without failing in word or act toward men, but lays\nopen the sum and substance of the law, which is love; and that he that\nwalks by the rule of love toward all men, magistrates and subjects, he\nhath rightly attained unto what the law aims at, and so in evangelical\nobedience fulfils and keeps the law.\n\nHence, therefore, again in the 9th verse, having discoursed of the\nfifth command in this point of superiors, he makes all the rest of\nthe commandments of the second table, which concern our walking with\nman,\u2014viz., _Thou shalt not kill; thou shalt not commit adultery; thou\nshalt not steal; thou shalt not bear false witness; thou shalt not covet:\nand if there be any other commandment\u2014to be briefly comprehended in this\nsaying, namely, thou shalt love thy neighbour as thyself._\n\nAnd verse 10, _Love worketh no ill to his neighbour, therefore, love is\nthe fulfilling of the law_, that is, as before, the law concerning our\ncivil conversation toward all men, magistrates or governors, and fellow\nsubjects of all conditions.\n\n\n\n\nCHAP. XLVII.\n\n\n[Sidenote: Rom. xiii. so interpreted even by them that held persecution\nfor conscience.]\n\n_Peace._ Although the scripture is sufficient to make the man of God\nperfect, and the fool wise to salvation, and our faith in God must\nbe only founded upon the rock Christ, and not upon the sand of men\u2019s\njudgments and opinions: yet, as Paul allegeth the judgment and sayings of\nunbelievers for their conviction, out of their own tenents and grants,\n\u201cSo I pray you to set down the words of one or two, not unbelievers\nin their persons, but excellent and precious servants and witnesses\nof God in their times, whose names are sweet and precious to all that\nfear God,\u2014who, although their judgment ran in the common stream, viz.,\n\u2018That magistrates were keepers of the two tables, defenders of the faith\nagainst heretics,\u2019 and, notwithstanding whatever they have written for\ndefence of their judgments, yet the light of truth so evidently shined\nupon their souls in this scripture, that they absolutely denied the 13th\nof the Romans to concern any matter of the first table.\u201d\n\n[Sidenote: Calvin\u2019s judgment of Rom. xiii.]\n\n_Truth._ First, I shall produce that excellent servant of God, Calvin,\nwho, upon this 13th to the Romans, writes,[151] Tota autem h\u00e6c\ndisputatio est de civilibus pr\u00e6fecturis; itaque frustra inde sacrilegam\nsuam tyrannidem stabilire moliuntur, qui dominatum in conscientias\nexerceant:\u2014\u201cBut,\u201d saith he, \u201cthis whole discourse concerneth civil\nmagistrates, and, therefore, in vain do they who exercise power over\nconsciences, go about from this place to establish their sacrilegious\ntyranny.\u201d[152]\n\n[Sidenote: God\u2019s people loth to be found, yet proved persecutors.]\n\n_Peace._ I know how far most men, and especially the sheep of Jesus,\nwill fly from the thought of exercising tyranny over conscience, that\nhappily they will disclaim the dealing of all with men\u2019s consciences:\nyet, if the acts and statutes which are made by them concerning the\nworship of God be attended to, their profession\u2014and that out of zeal\naccording to the pattern of that ceremonial and figurative state of\nIsrael\u2014to suffer no other religion nor worship in their territories, but\none\u2014their profession and practice to defend their faith from reproach\nand blasphemy of heretics by civil weapons, and all that from this very\n13th of the Romans\u2014I say, if these particulars and others, be with fear\nand trembling, in the presence of the Most High, examined, the wonderful\ndeceit of their own hearts shall appear unto them, and how guilty they\nwill appear to be of wresting this scripture before the tribunal of the\nMost High.\n\n_Truth._ Again, Calvin, speaking concerning fulfilling of the law\nby love, writes thus on the same place: Sed Paulus in totam legem\nnon respicit; tantum de officiis loquitur, qu\u00e6 nobis erga proximum\ndemandantur a lege:\u2014That is, \u201cPaul hath not respect unto the whole\nlaw, he speaks only of those duties which the law commands towards our\nneighbours.\u201d And it is manifest, that in this place by our neighbours he\nmeans high and low, magistrates and subjects, unto whom we ought to walk\nby the rule of love, paying unto every one their due.\n\nAgain, C\u00e6terum Paulus hic tantum meminet secund\u00e6 tabul\u00e6, quia de ea\ntantum erat qu\u00e6stio:\u2014\u201cBut Paul here only mentioneth the second table,\nbecause the question was only concerning that.\u201d\n\n[Sidenote: Calvin confesseth that the first table, concerning God\u2019s\nworship, is not here, in Rom. xiii. touched.]\n\nAnd again, Quod autem repetit, complementum legis esse dilectionem,\nintellige (ut prius) de ea legis parte, quod hominum societatem spectat?\nPrior enim legis tabula qu\u00e6 est de cultu Dei minime hic attingitur:\u2014\u201cBut\nin that he repeateth, that love is the fulfilling of the law, understand\nas before, that he speaks of that part of the law which respects human\nsociety; for the first table of the law, which concerneth the worship of\nGod, is not in the least manner here touched.\u201d[153]\n\n[Sidenote: Beza upon Rom. xiii.]\n\nAfter Calvin, his successor in Geneva, that holy and learned Beza,\nupon the word \u1f00\u03bd\u03b1\u03ba\u03b5\u03c6\u03b1\u03bb\u03b1\u03b9\u03bf\u1fe6\u03c4\u03b1\u03b9, _if there be any other commandment it is\nsummed up in this, thou shalt love thy neighbour as thyself_, writes\nthus:[154]\u2014Tota lex nihil aliud quam amorem Dei et proximi pr\u00e6cipet; sed\ntamen cum apostolus hoc loco de mutuis hominum officiis disserat, legis\nvocabulum ad secundum tabulam restringendam puto. \u201cThe whole law,\u201d saith\nhe, \u201ccommands nothing else but the love of God, and yet, nevertheless,\nsince the apostle in this place discourseth of the duties of men one\ntoward another, I think this term _law_ ought to be restrained to the\nsecond table.\u201d[155]\n\n\n\n\nCHAP. XLVIII.\n\n\n_Peace._ I pray now proceed to the second argument from this scripture,\nagainst the use of civil weapons in matters of religions, and spiritual\nworship.\n\n_Truth._ The Spirit of God here commands subjection and obedience\nto higher powers, even to the Roman emperors and all subordinate\nmagistrates; and yet the emperors and governors under them were strangers\nfrom the life of God in Christ, yea, most averse and opposite, yea, cruel\nand bloody persecutors of the name and followers of Jesus: and yet unto\nthese, is this subjection and obedience commanded. Now true it is, that\nas the civil magistrate is apt not to content himself with the majesty\nof an earthly throne, crown, sword, sceptre, but to seat himself in the\nthrone of David in the church: so God\u2019s people, and it may be in Paul\u2019s\ntime, considering their high and glorious preferment and privileges by\nJesus Christ, were apt to be much tempted to despise civil governors,\nespecially such as were ignorant of the Son of God, and persecuted him in\nhis servants.\n\n[Sidenote: Paul writes not to the Roman governors to defend the truth,\nand to punish heretics.]\n\nNow then I argue, if the apostle should have commanded this subjection\nunto the Roman emperors and Roman magistrates in spiritual causes,\nas to defend the truth which they were no way able to discern, but\npersecuted\u2014and upon trust from others no magistrate, not persuaded in his\nown conscience, is to take it:\u2014\n\nOr else to punish heretics, whom then also they must discern and judge,\nor else condemn them, as the Jews would have Pilate condemn the Lord\nJesus, upon the sentence of others\u2014I say, if Paul should have, in this\nscripture, put this work upon these Roman governors, and commanded the\nchurches of Christ to have yielded subjection in any such matters, he\nmust, in the judgment of all men, have put out the eye of faith, and\nreason, and sense, at once.[156]\n\n\n\n\nCHAP. XLIX.\n\n\n[Sidenote: Paul\u2019s appeal to C\u00e6sar discussed.]\n\n_Peace._ It is said by some, why then did Paul himself, Acts xxv. 11,\nappeal to C\u00e6sar, unless that C\u00e6sar, (though he was not, yet) he ought to\nhave been a fit judge in such matters?\n\n[Sidenote: If Paul had appealed to C\u00e6sar in spiritual things, he had\ncommitted five evils.]\n\n_Truth._ I answer, if Paul, in this appeal to C\u00e6sar, had referred and\nsubmitted simply and properly the cause of Christ, his ministry and\nministration, to the Roman emperor\u2019s tribunal, knowing him to be an\nidolatrous stranger from the true God, and a lion-like, bloody persecutor\nof the Lord Jesus, the Lamb of God,\u2014I say, let it be considered, whether\nor no he had committed these five evils:\u2014\n\nThe first, against the dimmest light of reason, in appealing to darkness\nto judge light, to unrighteousness to judge righteousness, [to] the\nspiritually blind to judge and end the controversy concerning heavenly\ncolours.\n\nSecondly, against the cause of religion, which, if condemned by every\ninferior idolater, must needs be condemned by the C\u00e6sars themselves, who,\nNebuchadnezzar-like, set up their state images or religions, commanding\nthe world\u2019s uniformity of worship to them.\n\nThirdly, against the holy state and calling of the Christians themselves,\nwho, by virtue of their subjection to Christ, even the least of them, are\nin spiritual things above the highest potentates or emperors in the world\nwho continue in enmity against, or in an ignorant, natural state without\nChrist Jesus. This honour, or high exaltation have all his holy ones, to\nbind, not literally but spiritually, their kings in chains, and their\nnobles in links of iron. Ps. cxlix. 8.\n\nFourthly, against his own calling, apostleship, or office of ministry,\nunto which C\u00e6sar himself and all potentates, in spiritual and\nsoul-matters, ought to have submitted; and unto which, in controversies\nof Christ\u2019s church and kingdom, C\u00e6sar himself ought to have appealed,\nthe church of God being built upon the foundation of the apostles and\nprophets. Eph. ii. 20.\n\n[Sidenote: Emperors themselves, if Christians, subject to the apostles\nand churches in spiritual things.]\n\nAnd, therefore, in case that any of the Roman governors, or the emperor\nhimself, had been humbled and converted to Christianity by the preaching\nof Christ, were not they themselves bound to subject themselves unto the\npower of the Lord Jesus in the hands of the apostles and churches, and\nmight not the apostles and churches have refused to have baptized, or\nwashed them into the profession of Christ Jesus, upon the apprehension of\ntheir unworthiness?\n\nOr, if received into Christian fellowship, were they not to stand at the\nbar of the Lord Jesus in the church, concerning either their opinions\nor practices? were they not to be cast out and delivered unto Satan by\nthe power of the Lord Jesus, if, after once and twice admonition, they\npersist obstinately, as faithfully and impartially as if they were the\nmeanest in the empire? Yea, although the apostles, the churches, the\nelders, or governors thereof, were poor and mean, despised persons in\ncivil respects, and were themselves bound to yield all faithful and loyal\nobedience to such emperors and governors in civil things.\n\nWere they not, if Christians, bound themselves to have submitted to those\nspiritual decrees of the apostles and elders, as well as the lowest and\nmeanest members of Christ? Acts xvi. And if so, how should Paul appeal in\nspiritual things to C\u00e6sar, or write to the churches of Jesus to submit to\nthem [in] Christian or spiritual matters?\n\nFifthly, if Paul had appealed to C\u00e6sar in spiritual respects, he had\ngreatly profaned the holy name of God in holy things, in so improper and\nvain a prostitution of spiritual things to carnal and natural judgments,\nwhich are not able to comprehend spiritual matters, which are alone\nspiritually discerned. 1 Cor. ii. 14.\n\n[Sidenote: Lawful appeals in civil things to civil magistrates.]\n\nAnd yet C\u00e6sar, as a civil, supreme magistrate, ought to defend Paul from\ncivil violence, and slanderous accusations about sedition, mutiny, civil\ndisobedience, &c. And in that sense, who doubts but God\u2019s people may\nappeal to the Roman C\u00e6sar, an Egyptian Pharaoh, a Philistian Abimelech,\nan Assyrian Nebuchadnezzar, the great Mogul, Prester John, the great\nTurk, or an Indian Sachem?[157]\n\n\n\n\nCHAP. L.\n\n\n_Peace._ Which is the third argument against the civil magistrates\u2019 power\nin spiritual and soul-matters out of this scripture, Rom. xiii.?\n\n_Truth._ I dispute from the nature of the magistrates\u2019 weapons, ver.\n4. He hath a sword, which he bears not in vain, delivered to him, as I\nacknowledge from God\u2019s appointment in the free consent and choice of the\nsubjects for common good.\n\nWe must distinguish of swords.\n\n[Sidenote: Four sorts of swords mentioned in the New Testament.]\n\nWe find four sorts of swords mentioned in the New Testament.\n\nFirst, the sword of persecution, which Herod stretched forth against\nJames, Acts xii. 1, 2.\n\nSecondly, the sword of God\u2019s Spirit, expressly said to be the word of\nGod, Ephes. vi. [17]. A sword of two edges, carried in the mouth of\nChrist, Rev. i. [16], which is of strong and mighty operation, piercing\nbetween the bones and the marrow, between the soul and the spirit, Heb.\niv. [12].\n\nThirdly, the great sword of war and destruction, given to him that rides\nthat terrible red horse of war, so that he takes peace from the earth,\nand men kill one another, as is most lamentably true in the slaughter of\nso many hundred thousand souls within these few years in several parts of\nEurope, our own and others.\n\nNone of these three swords are intended in this scripture.\n\n[Sidenote: The civil sword.]\n\nTherefore, fourthly, there is a civil sword, called the sword of civil\njustice, which being of a material, civil nature, for the defence of\npersons, estates, families, liberties of a city or civil state, and the\nsuppressing of uncivil or injurious persons or actions, by such civil\npunishment, it cannot, according to its utmost reach and capacity,\nnow under Christ, when all nations are merely civil, without any\nsuch typical, holy respect upon them, as was upon Israel, a national\nchurch\u2014I say, cannot extend to spiritual and soul-causes, spiritual and\nsoul-punishment, which belongs to that spiritual sword with two edges,\nthe soul-piercing,\u2014in soul-saving, or soul-killing,\u2014the word of God.[158]\n\n\n\n\nCHAP. LI.\n\n\n[Sidenote: Tribute, custom, &c., merely civil recompences for civil work.]\n\n_Truth._ A fourth argument from this scripture, I take in the sixth\nverse, from tribute, custom, &c.: which is a merely civil reward, or\nrecompence, for the magistrates\u2019 work. Now as the wages are, such is\nthe work; but the wages are merely civil\u2014custom, tribute, &c.: not\nthe contributions of the saints or churches of Christ, proper to the\nspiritual and Christian state. And such work only must the magistrate\nattend upon, as may properly deserve such civil wages, reward, or\nrecompence.\n\n[Sidenote: Magistrates called by God, _God\u2019s ministers_.]\n\nLastly, that the Spirit of God never intended to direct, or warrant, the\nmagistrate to use his power in spiritual affairs and religious worship, I\nargue from the term or title it pleaseth the wisdom of God to give such\ncivil officers, to wit, ver. 6, _God\u2019s ministers_.\n\nNow at the very first blush, no man denies a double ministry.\n\n[Sidenote: The spiritual ministry.]\n\nThe one appointed by Christ Jesus in his church, to gather, to govern,\nreceive in, cast out, and order all the affairs of the church, the house,\ncity, or kingdom of God, Eph. iv.; 1 Cor. xii.\n\n[Sidenote: The civil ministry or service.]\n\nSecondly, a civil ministry, or office, merely human and civil, which men\nagree to constitute, called therefore a human creation, 1 Pet. ii. [13],\nand is as true and lawful in those nations, cities, kingdoms, &c., which\nnever heard of the true God, nor his holy Son Jesus, as in any part of\nthe world beside, where the name of Jesus is most taken up.\n\nFrom all which premises, viz., that the scope of the Spirit of God\nin this chapter is to handle the matters of the second table\u2014having\nhandled the matters of the first, in the twelfth:\u2014since the magistrates\nof whom Paul wrote, were natural, ungodly, persecuting, and yet lawful\nmagistrates, and to be obeyed in all lawful civil things: since all\nmagistrates are God\u2019s ministers, essentially civil, bounded to a civil\nwork, with civil weapons, or instruments, and paid or rewarded with civil\nrewards:\u2014from all which, I say, I undeniably collect, that this scripture\nis generally mistaken, and wrested from the scope of God\u2019s Spirit, and\nthe nature of the place, and cannot truly be alleged by any for the power\nof the civil magistrate to be exercised in spiritual and soul-matters.\n\n\n\n\nCHAP. LII.\n\n\n[Sidenote: What is to be understood by _evil_, Rom. xiii. 4.]\n\n_Peace._ Against this I know many object, out of the fourth verse of this\nchapter, that the magistrate is to avenge, or punish, _evil_: from whence\nis gathered that heresy, false Christs, false churches, false ministries,\nfalse seals, being evil, ought to be punished civilly, &c.\n\n_Truth._ I answer, that the word \u03ba\u03b1\u03ba\u1f78\u03bd is generally opposed to civil\ngoodness, or virtue, in a commonwealth, and not to spiritual good, or\nreligion, in the church.\n\nSecondly, I have proved from the scope of the place, that here is not\nintended evil against the spiritual, or Christian estate handled in the\ntwelfth chapter, but evil against the civil state in this thirteenth,\nproperly falling under the cognizance of the civil minister of God, the\nmagistrate, and punishable by that civil sword of his as an incivility,\ndisorder, or breach of that civil order, peace, and civility, unto which\nall the inhabitants of a city, town, or kingdom, oblige themselves.\n\n_Peace._ I have heard, that the elders of the New England churches\u2014who\nyet out of this thirteenth of Romans maintain persecution\u2014grant[159] that\nthe magistrate is to preserve the peace and welfare of the state, and\ntherefore that he ought not to punish such sins as hurt not his peace.\nIn particular, they say, the magistrate may not punish secret sins in\nthe soul: nor such sins as are yet handling in the church, in a private\nway: nor such sins which are private in families\u2014and therefore, they say,\nthe magistrate transgresseth to prosecute complaints of children against\ntheir parents, servants against masters, wives against husbands, (and yet\nthis proper to the civil state). Nor such sins as are between the members\nand churches themselves.\n\nAnd they confess, that if the magistrate punish, and the church punish,\nthere will be a greater rent in their peace.\n\n_Truth._ From thence, sweet Peace, may we well observe,\n\nFirst, the magistrate is not to punish all evil, according to this their\nconfession.\n\nThe distinction of private and public evil will not here avail; because\nsuch as urge that term _evil_, viz., that the magistrate is to punish\nevil, urge it strictly, _eo nomine_; because heresy, blasphemy, false\nchurch, false ministry, is evil, as well as disorder in a civil state.\n\n[Sidenote: Some give to the magistrate what is not his, and take from him\nthat which is proper to him.]\n\nSecondly, I observe, how they take away from the magistrate that which is\nproper to his cognizance, as the complaints of servants, children, wives,\nagainst their parents, masters, husbands, &c. Families as families,\nbeing as stones which make up the common building, and are properly the\nobject of the magistrates\u2019 care, in respect of civil government, civil\norder, and obedience.[160]\n\n\n\n\nCHAP. LIII.\n\n\n_Peace._ I pray now, lastly, proceed to the author\u2019s reason[161] why\nChrist\u2019s disciples should be so far from persecuting:\u2014that they ought\nto bless them that curse them, and pray for them that persecute them,\nbecause of the freeness of God\u2019s grace, and the deepness of his counsels,\ncalling them that are enemies, persecutors, no people, to become meek\nlambs, the sheep and people of God, according to 1 Pet. ii. 10, _You\nwhich were not a people, are now a people_, &c.; and Matt. xx. 6, some\ncome at the last hour, which if they were cut off because they came not\nsooner, would be prevented, and so should never come.\n\nUnto this reason, the answerer is pleased thus to reply.[162]\n\nFirst, in general; we must not do evil that good may come thereof.\n\n[Sidenote: Toleration discussed.[163]]\n\nSecondly, in particular, he affirmeth, \u201cthat it is evil to tolerate\nseditious evil doers, seducing teachers, scandalous livers;\u201d and for\nproof of this, he quotes Christ\u2019s reproof to the angel of the church\nat Pergamos, for tolerating them that hold the doctrine of Balaam; and\nagainst the church of Thyatira, for tolerating Jezebel to teach and\nseduce, Rev. ii. 14, 20.\n\n_Truth._ I answer, first, by assenting to the general proposition, that\nit is most true, like unto Christ Jesus himself, a sure foundation, 1\nCor. iii. 11. Yet what is built upon it, I hope by God\u2019s assistance to\nmake it appear, is but hay and stubble, dead and withered, not suiting\nthat golden foundation, nor pleasing to the Father of mercies, nor\ncomfortable to the souls of men.\n\nIt is evil, saith he, to tolerate notorious evil doers, seducing\nteachers, scandalous livers.\n\nIn which speech I observe two evils:\n\nFirst, that this proposition is too large and general, because the rule\nadmits of exception, and that according to the will of God.\n\n[Sidenote: Evil is always evil, yet permission of it may in case be good.]\n\n1. It is true, that evil cannot alter its nature, but it is alway evil,\nas darkness is alway darkness, yet,\n\n2. It must be remembered, that it is one thing to command, to conceal,\nto counsel, to approve evil, and another thing to permit and suffer\nevil with protestation against it, or dislike of it, at least without\napprobation of it.\n\nLastly, this sufferance, or permission, of evil, is not for its own sake,\nbut for the sake of good, which puts a respect of goodness upon such\npermission.\n\n[Sidenote: God\u2019s wonderful toleration.]\n\nHence it is, that for God\u2019s own glory\u2019s sake, which is the highest good,\nhe endures, that is, permits, or suffers, the vessels of wrath, Rom.\nix. 22. And therefore, although he be of pure eyes and can behold no\niniquity, yet his pure eye patiently and quietly beholds and permits all\nthe idolatries and profanations, all the thefts and rapines, all the\nwhoredoms and abominations, all the murders and poisonings; and yet, I\nsay, for his glory\u2019s sake, he is patient, and long permits.\n\nHence for his people\u2019s sake (which is the next good, in his Son), he is\noftentimes pleased to permit and suffer the wicked to enjoy a longer\nreprieve. Therefore he gave Paul all the lives that were in the ship,\nActs xxvii. 24.\n\nTherefore, he would not so soon have destroyed Sodom, but granted a\nlonger permission, had there been but ten righteous, Gen. xviii. 32.\nTherefore, Jer. v. 1, had he found some to have stood in the gap, he\nwould have spared others. Therefore gave he Jezebel a time, or space,\nRev. ii. 21.\n\nTherefore, for his glory\u2019s sake, hath he permitted longer great sinners,\nwho afterward have perished in their season, as we see in the case of\nAhab, the Ninevites, and Amorites, &c.\n\n[Sidenote: Deut xxiv.]\n\nHence it pleased the Lord, not only to permit the many evils against\nhis own honourable ordinance of marriage in the world, but was pleased,\nafter a wonderful manner, to suffer that sin of many wives in Abraham,\nJacob, David, Solomon, yea, with some expressions which seem to give\napprobation, as 2 Sam. xii. 8, 24.[164]\n\n_Peace._ It may be said, this is no pattern for us, because God is above\nlaw, and an absolute sovereign.\n\n_Truth._ I answer, although we find him sometimes dispensing with\nhis law, yet we never find him deny himself, or utter a falsehood:\nand therefore when it crosseth not an absolute rule to permit and\ntolerate\u2014as in the case of the permission of the souls and consciences\nof all men in the world\u2014I have shown, and shall show further, it doth\nnot, it will not, hinder our being holy as he is holy, in all manner of\nconversation.\n\n\n\n\nCHAP. LIV.\n\n\n_Peace._ It will yet be said, it pleaseth God to permit adulteries,\nmurders, poisons: God suffers men, like fishes, to devour each other,\nHab. i. 14; the wicked to flourish, Jer. xii. 1; yea, sends the tyrants\nof the world to destroy the nations, and plunder them of their riches,\nIsa. x. [5, 6.] Should men do so, the world would be a wilderness; and\nbeside we have command for zealous execution of justice, impartially,\nspeedily.\n\n[Sidenote: Two sorts of commands, both by Moses and Christ.]\n\n_Truth._ I answer, we find two sorts of commands, both from Moses and\nfrom Christ, the two great prophets and messengers from the living God,\nthe one the type or figure of the later. Moses gave positive rules, both\nspiritual and civil; yet also, he gave some not positive but permissive,\nfor the common good. So the Lord Jesus expoundeth it.\n\n[Sidenote: Matt. xix. 7, 8.]\n\nFor whereas, the Pharisees urged it, that Moses commanded to give a bill\nof divorcement and to put away, the Lord Jesus expoundeth it, _Moses for\nthe hardness of your hearts suffered_, or permitted, Matt. xix. 7, 8.\n\n[Sidenote: The permission of divorce in Israel.]\n\nThis was a permissive command, universal to all Israel, for a general\ngood, in preventing the continual fires of dissensions and combustions in\nfamilies: yea, it may be murders, poisons, adulteries, which that people,\nas the wisdom of God foresaw, was apt, out of the hardness of their\nheart, to break out into, were it not for this preventing permission.\n\nHence it was, that for a further public good sake, and the public safety,\nDavid permitted Joab, a notorious malefactor, and Shimei and Adonijah,\n&c. And civil states and governors, in like cases, have and do permit and\nsuffer what neither David nor any civil governors ought to do or have\ndone, were it not to prevent the hazard of the whole, in the shedding of\nmuch innocent blood, together with the nocent, in civil combustions.\n\n_Peace._ It may be said, Joab, Shimei, Adonijah, &c., were only, as it\nwere, reprieved for a time, and proves only that a season ought to be\nattended for their punishment.\n\n_Truth._ Answ. I answer, I produce not these instances to prove a\npermission of tares\u2014anti-christians, heretics\u2014which other scriptures\nabundantly prove, but to make it clear, against the answerer\u2019s\nallegation, that even in the civil state permission of notorious evil\ndoers, even against the civil state, is not disapproved by God himself\nand the wisest of his servants in its season.\n\n\n\n\nCHAP. LV.\n\n\n[Sidenote: Usury in a commonweal, or civil state, lawfully permitted.]\n\n_Truth._ I proceed. Hence it is that some generals of armies, and\ngovernors of cities, towns, &c., do, and, as those former instances\nprove, lawfully permit some evil persons and practices. As for instance,\nin the civil state, usury: for the preventing of a greater evil in the\ncivil body, as stealing, robbing, murdering, perishing of the poor, and\nthe hindrance, or stop, of commerce and dealing in the commonwealth.\nJust like physicians, wisely permitting noisome humours, and sometimes\ndiseases, when the cure or purging would prove more dangerous to the\ndestruction of the whole, a weak or crazy body, and specially at such a\ntime.\n\nThus, in many other instances, it pleased the Father of lights, the God\nof Israel, to permit that people, especially in the matter of their\ndemand of a king, wherein he pleaded that himself as well as Samuel was\nrejected.\n\n[Sidenote: Permission of the tares in the field of the world for a\ntwofold good. 1. Of the good wheat. 2. Of the whole world, the field\nitself.]\n\nThis ground, to wit, for a common good of the whole, is the same with\nthat of the Lord Jesus commanding the tares to be permitted in the\nworld; because, otherwise, the good wheat should be endangered to be\nrooted up out of the field or world also, as well as the tares. And\ntherefore, for the good sake, the tares, which are indeed evil, were to\nbe permitted: yea, and for the general good of the whole world, the field\nitself, which, for want of this obedience to that command of Christ,\nhath been and is laid waste and desolate with the fury and rage of civil\nwar, professedly raised and maintained, as all states profess, for the\nmaintenance of one true religion\u2014after the pattern of that typical land\nof Canaan\u2014and to suppress and pluck up these tares of false prophets and\nfalse professors, anti-christians, heretics, &c., out of the world.\n\nHence _ill\u00e6 lachrym\u00e6_: hence Germany\u2019s, Ireland\u2019s, and now England\u2019s,\ntears and dreadful desolations, which ought to have been, and may be for\nthe future,\u2014by obedience to the command of the Lord Jesus, concerning the\npermission of tares to live in the world, though not in the church\u2014I say,\nought to have been, and may be mercifully prevented.\n\n\n\n\nCHAP. LVI.\n\n\n_Peace._ I pray descend now to the second evil which you observe in the\nanswerer\u2019s position, viz., that it would be evil to tolerate notorious\nevil doers, seducing teachers, &c.\n\n_Truth._ I say, the evil is, that he most improperly and confusedly joins\nand couples seducing teachers with scandalous livers.\n\n_Peace._ But is it not true, that the world is full of seducing teachers?\nand is it not true, that seducing teachers are notorious evil doers?\n\n_Truth._ I answer: far be it from me to deny either. And yet, in two\nthings, I shall discover the great evil of this joining and coupling\nseducing teachers and scandalous livers, as one adequate or proper object\nof the magistrates\u2019 care and work to suppress and punish.\n\nFirst, it is not an homogeneal (as we speak), but an heterogeneal\ncommixture of joining together of things most different in kinds and\nnatures, as if they were both of one consideration.\n\n[Sidenote: Seducing teachers, either pagan, Jewish, or anti-christian,\nmay yet be obedient subjects to the civil laws.]\n\nFor who knows not but that many seducing teachers, either of the\npaganish, Jewish, Turkish, or anti-christian religion, may be clear and\nfree from scandalous offences in their life, as also from disobedience\nto the civil laws of a state? Yea, the answerer himself hath elsewhere\ngranted, that if the laws of a civil state be not broken, the peace is\nnot broken.[165]\n\nAgain, who knows not that a seducing teacher properly sins against a\nchurch or spiritual estate and laws of it, and, therefore, ought most\nproperly and only to be dealt withal in such a way, and by such weapons,\nas the Lord Jesus himself hath appointed; gainsayers, opposites, and\ndisobedients\u2014either within his church or without\u2014to be convinced,\nrepelled, resisted, and slain withal?\n\n[Sidenote: Scandalous livers against the civil state, who they are.]\n\nWhereas, scandalous offenders against parents, against magistrates in\nthe fifth command, and so against the life, chastity, goods, or good\nname in the rest, is properly transgression against the civil state and\ncommon weal, or the worldly state of men: and, therefore, consequently,\nif the world, or civil state, ought to be preserved by civil government\nor governors, such scandalous offenders ought not to be tolerated, but\nsuppressed, according to the wisdom and prudence of the said government.\n\n[Sidenote: Mr. Cotton\u2019s tenet justifies all the cruel proceedings against\nChrist and Christians.]\n\nSecondly, as there is a fallacious conjoining and confounding together\npersons of several kinds and natures, differing as much as spirit and\nflesh, heaven and earth, each from other: so is there a silent and\nimplicit justification of all the unrighteous and cruel proceedings\nof Jews and Gentiles against all the prophets of God, the Lord Jesus\nhimself, and all his messengers and witnesses, whom their accusers have\never so coupled and mixed with notorious evil doers and scandalous livers.\n\nElijah was a troubler of the state; Jeremy weakened the hand of the\npeople; yea, Moses made the people neglect their work; the Jews built the\nrebellious and bad city; the three worthies regarded not the command of\nthe king; Christ Jesus deceived the people, was a conjuror and a traitor\nagainst C\u00e6sar in being king of the Jews\u2014indeed He was so spiritually over\nthe true Jew, the Christian\u2014therefore, he was numbered with notorious\nevil doers, and nailed to the gallows between two malefactors.\n\nHence Paul and all true messengers of Jesus Christ, are esteemed seducing\nand seditious teachers and turners of the world upside down: yea, and\nto my knowledge\u2014I speak with honourable respect to the answerer, so far\nas he hath laboured for many truths of Christ\u2014the answerer himself hath\ndrunk of this cup, to be esteemed a seducing teacher.\n\n\n\n\nCHAP. LVII.\n\n\n_Peace._ Yea, but he produceth scriptures against such toleration, and\nfor persecuting men for the cause of conscience: \u201cChrist,\u201d saith he, \u201chad\nsomething against the angel of the church of Pergamos, for tolerating\nthem that held the doctrine of Balaam, and against the church of\nThyatira, for tolerating Jezebel to teach and seduce,\u201d Rev. ii. 14, 20.\n\n_Truth._ I may answer, with some admiration and astonishment, how it\npleased the Father of lights and most jealous God to darken and veil the\neye of so precious a man, as not to seek out and propose some scriptures,\nin the proof of so weighty an assertion, as at least might have some\ncolour for an influence of the civil magistrate in such cases: for\u2014\n\n[Sidenote: Toleration. Rev. ii. 14, 20, examined.]\n\nFirst, he saith not that Christ had aught against the city Pergamos,\nwhere Satan had his throne, Rev. ii. 14, but against the church at\nPergamos, in which was set up the throne of Christ.\n\nSecondly, Christ\u2019s charge is not against the civil magistrate of\nPergamos, but the messenger, or ministry, of the church in Pergamos.\n\nThirdly, I confess, so far as Balaam\u2019s or Jezebel\u2019s doctrine maintained\na liberty of corporal fornication, it concerned the cities of Pergamos\nand Thyatira, and the angel or officers of those cities, to suppress not\nonly such practices, but such doctrines also: as the Roman emperor justly\npunished Ovid the poet, for teaching the wanton art of love, leading to\nand ushering on lasciviousness and uncleanness.\n\nFourthly. Yet so far as Balaam\u2019s teachers, or Jezebel, did seduce the\nmembers of the church in Pergamos or Thyatira, to the worship of the\nidolaters in Pergamos or Thyatira, which will appear to be the case\u2014I\nsay, so far I may well and properly answer, as himself answered before\nthose scriptures, brought from Luke ix. and 2 Tim. ii., to prove patience\nand permission to men opposite, viz., \u201cthese scriptures,\u201d saith he, \u201care\ndirections to ministers of the gospel;\u201d and in the end of that passage he\nadds, \u201cMuch less do they speak at all to civil magistrates.\u201d[166]\n\n[Sidenote: Christ\u2019s ministers and churches, have power sufficient from\nChrist to suppress Balaam and Jezebel seducing to false worship.]\n\nFifthly. Either these churches and the angels thereof had power to\nsuppress these doctrines of Balaam, and to suppress Jezebel from\nteaching, or they had not:\u2014\n\nThat they had not cannot be affirmed, for Christ\u2019s authority is in the\nhands of his ministers and churches, Matt. xvi. and xviii., and 1 Cor. v.\n\nIf they had power, as must be granted, then, I conclude, sufficient\npower to suppress such persons, whoever they were, that maintained\nBalaam\u2019s doctrine in the church at Pergamos\u2014although the very\nmagistrates themselves of the city of Pergamos (if Christians): and to\nhave suppressed Jezebel from teaching and seducing in the church, had\nshe been lady, queen, or empress, if there were no more but teaching\nwithout hostility. And if so, all power and authority of magistrates and\ngovernors of Pergamos and Thyatira, and all submitting or appealing to\nthem in such cases, must needs fall, as none of Christ\u2019s appointment.\n\n[Sidenote: The Christian world hath swallowed up Christianity.]\n\nLastly. From this perverse wresting of what is writ to the church and\nthe officers thereof, as if it were written to the civil state and\nofficers thereof, all may see how, since the apostasy of anti-christ,\nthe Christian world (so called) hath swallowed up Christianity; how\nthe church and civil state, that is, the church and the world, are now\nbecome one flock of Jesus Christ; Christ\u2019s sheep, and the pastors or\nshepherds of them, all one with the several unconverted, wild, or tame\nbeasts and cattle of the world, and the civil and earthly governors of\nthem: the Christian church, or kingdom of the saints, that stone cut out\nof the mountain without hands, Dan. ii. 45, now made all one with the\nmountain, or civil state, the Roman empire, from whence it is cut or\ntaken: Christ\u2019s lilies, garden, and love, all one with the thorns, the\ndaughters, and wilderness of the world, out of which the spouse or church\nof Christ is called; and amongst whom, in civil things, for a while here\nbelow, she must necessarily be mingled and have converse, unless she will\ngo out of the world, before Christ Jesus, her Lord and husband, send for\nher home into the heavens, 1 Cor. v. 10.[167]\n\n\n\n\nCHAP. LVIII.\n\n\n[Sidenote: The second head of reasons against such persecution, viz., the\nprofession of famous princes, King James, Stephen of Poland, and King of\nBohemia.]\n\n_Peace._ Having thus, by the help of Christ, examined those scriptures,\nor writings of truth, brought by the author against persecution, and\ncleared them from such veils and mists, wherewith Mr. Cotton hath\nendeavoured to obscure and darken their lights: I pray you, now, by the\nsame gracious assistance, proceed to his answer to the second head of\nreasons, from the profession of famous princes against persecution for\nconscience, King James, Stephen of Poland, King of Bohemia, unto whom the\nanswerer returneth a treble answer.[168]\n\n\u201cFirst,\u201d saith he, \u201cwe willingly acknowledge that none is to be\npersecuted at all, no more than they may be oppressed for righteousness\u2019\nsake.\n\n\u201cAgain, we acknowledge that none is to be punished for his conscience,\nthough misinformed, as hath been said, unless his error be fundamental,\nor seditiously and turbulently promoted, and that after due conviction of\nhis conscience, that it may appear he is not punished for his conscience,\nbut for sinning against his conscience.\n\n\u201cFurthermore, we acknowledge, none is to be constrained to believe or\nprofess the true religion, till he be convinced in judgment of the truth\nof it; but yet restrained he may be from blaspheming the truth, and from\nseducing any unto pernicious errors.\u201d\n\n[Sidenote: Isa. xl. 6; 2 Pet. ii.]\n\n_Truth._ This first answer consists of a repetition and enumeration\nof such grounds or conclusions, as Mr. Cotton in the entrance of this\ndiscourse laid down; and I believe that, through the help of God, in\nsuch replies as I have made unto them, I have made it evident what weak\nfoundations they have in the scriptures of truth, as also that, when such\nconclusions, excepting the first, as grass and the flower of the grass\nshall fade, that holy word of the Lord, which the author against such\npersecution produces, and I have cleared, shall stand for ever, even when\nthese heavens and earth are burnt.\n\n_Peace._ His second answer is this:\u2014\u201cWhat princes profess and practise,\nis not a rule of conscience. They many times tolerate that in point\nof state-policy, which cannot justly be tolerated in point of true\nChristianity.\n\n\u201cAgain, Princes many times tolerate offenders out of very necessity, when\nthe offenders are either too many or too mighty for them to punish; in\nwhich respect David tolerated Joab and his murders, but against his will.\u201d\n\n\n\n\nCHAP. LIX.\n\n\n_Truth._ Unto those excellent and famous speeches of those princes,\nworthy to be written in golden letters, or rows of diamonds, upon all the\ngates of all the cities and palaces in the world, the answerer, without\nany particular reply, returns two things.\n\n[Sidenote: Mr. Cotton\u2019s unequal dealing with princes.]\n\nFirst, that princes\u2019 profession and practice is no rule of conscience:\nunto this, as all men will subscribe, so may they also observe how the\nanswerer deals with princes.\n\nOne while they are the nursing fathers of the church, not only to feed,\nbut also to correct, and, therefore, consequently bound to judge what\nis true feeding and correcting: and, consequently, all men are bound to\nsubmit to their feeding and correcting.\n\nAnother while, when princes cross Mr. Cotton\u2019s judgment and practice,\nthen it matters not what the profession or practice of princes is: for,\nsaith he, their profession and practice is no rule to conscience.\n\nI ask then, unto what magistrates or princes will themselves, or any so\npersuaded, submit, as unto keepers of both tables, as unto the antitypes\nof the kings of Israel and Judah, and nursing fathers and mothers of the\nchurch?\n\nFirst. Will it not evidently follow, that by these tenents they ought\nnot to submit to any magistrates in the world in these cases, but to\nmagistrates just of their own conscience? and\u2014\n\nSecondly. That all other consciences in the world, except their own, must\nbe persecuted by such their magistrates?[169]\n\nAnd lastly. Is not this to make magistrates but steps and stirrups, to\nascend and mount up into their rich and honourable seats and saddles; I\nmean great and settled maintenances, which neither the Lord Jesus, nor\nany of his first messengers, the true patterns, did ever know?\n\n\n\n\nCHAP. LX.\n\n\n_Truth._ In the second place, he saith, that princes out of state-policy\ntolerate what suits not with Christianity, and out of state-necessity\ntolerate (as David did Joab) against their wills.\n\nTo which I answer,\u2014\n\n[Sidenote: The answerer acknowledgeth a necessity of some toleration.]\n\nFirst. That although with him, in the first, I confess that princes may\ntolerate that out of state-policy which will not stand with Christianity,\nyet, in the second, he must acknowledge with me, that there is a\nnecessity sometimes of state-toleration, as in the case of Joab, and so\nhis former affirmation, generally laid down (viz., that it is evil to\ntolerate seducing teachers or scandalous livers), was not duly weighed in\nthe balance of the sanctuary, and is too light.\n\n[Sidenote: Christ Jesus the deepest politician that ever was, and yet he\ncommands a toleration of anti-christians.]\n\nSecondly. I affirm that the state-policy and state-necessity, which, for\nthe peace of the state and preventing of rivers of civil blood, permit\nthe consciences of men, will be found to agree most punctually with the\nrules of the best politician that ever the world saw, the King of kings,\nand Lord of lords, in comparison of whom Solomon himself had but a drop\nof wisdom compared to Christ\u2019s ocean, and was but a farthing candle\ncompared with the all and ever glorious Sun of righteousness.\n\nThat absolute rule of this great politician for the peace of the field\nwhich is the world, and for the good and peace of the saints who must\nhave a civil being in the world, I have discoursed of in his command of\npermitting the tares, that is, anti-christians, or false Christians, to\nbe in the field of the world, growing up together with the true wheat,\ntrue Christians.\n\n\n\n\nCHAP. LXI.\n\n\n_Peace._ His third answer is this:\u2014[170]\n\n\u201cFor those three princes named by you, who tolerated religion, we\ncan name you more and greater who have not tolerated heretics and\nschismatics, notwithstanding their pretence of conscience, and their\narrogating the crown of martyrdom to their sufferings.\u201d\n\n\u201cConstantine the Great at the request of the general council at Nice,\nbanished Arius, with some of his fellows, _Sozom._ lib. i. _Eccles.\nHist._ cap. 19, 20.\n\n\u201cThe same Constantine made a severe law against the Donatists: and the\nlike proceedings against them were used by Valentinian, Gratian, and\nTheodosius, as Augustine reports in _Ep._ 166. Only Julian the Apostate\ngranted liberty to heretics as well as to pagans, that he might, by\ntolerating all weeds to grow, choke the vitals of Christianity: which was\nalso the practice and sin of Valens the Arian.\n\n\u201cQueen Elizabeth, as famous for her government as most of the former, it\nis well known what laws she made and executed against papists. Yea, and\nKing James, one of your own witnesses, though he was slow in proceeding\nagainst papists, as you say, for conscience\u2019 sake, yet you are not\nignorant how sharply and severely he punished those whom the malignant\nworld calls puritans, men of more conscience and better faith than the\npapists whom he tolerated.\u201d\n\n[Sidenote: The princes of the world seldom take part with Christ.]\n\n_Truth._ Unto this, I answer: First, that for mine own part I would not\nuse an argument from the number of princes, witnessing in profession of\npractice against persecution for cause of conscience; for the truth and\nfaith of the Lord Jesus must not be received with respect of faces, be\nthey never so high, princely and glorious.\n\nPrecious pearls and jewels, and far more precious truth, are found in\nmuddy shells and places. The rich mines of golden truth lie hid under\nbarren hills, and in obscure holes and corners.\n\n[Sidenote: Princes not persecuting are very rare.]\n\nThe most high and glorious God hath chosen the poor of the world, and\nthe witnesses of truth (Rev. xi.) are clothed in sackcloth, not in silk\nor satin, cloth of gold or tissue: and, therefore, I acknowledge, if the\nnumber of princes professing persecution be considered, it is rare to\nfind a king, prince, or governor like Christ Jesus, the King of kings,\nand Prince of the princes of the earth, and who tread not in the steps of\nHerod the fox, or Nero the lion, openly or secretly persecuting the name\nof the Lord Jesus; such were Saul, Jeroboam, Ahab, though under a mask or\npretence of the name of the God of Israel.[171]\n\n[Sidenote: Buchanan\u2019s item to King James.]\n\nTo that purpose was it a noble speech of Buchanan, who, lying on his\ndeath-bed, sent this item to King James:\u2014\u201cRemember my humble service to\nhis majesty, and tell him that Buchanan is going to a place where few\nkings come.\u201d\n\n\n\n\nCHAP. LXII.\n\n\n_Truth._ Secondly. I observe how inconsiderately\u2014I hope not willingly\u2014he\npasseth by the reasons and grounds urged by those three princes for their\npractices; for, as for the bare examples of kings or princes, they are\nbut like shining sands, or gilded rocks, giving no solace to such as make\nwoful shipwreck on them.\n\n[Sidenote: King James\u2019s sayings against persecution.]\n\nIn King James\u2019s speech, he passeth by that golden maxim in divinity,\n\u201cthat God never loves to plant his church by blood.\u201d\n\nSecondly. That civil obedience may be performed from the papists.\n\nThirdly. In his observation on Rev. xx., that true and certain note of\na false church, to wit, persecution: \u201cThe wicked are besiegers, the\nfaithful are besieged.\u201d\n\n[Sidenote: King Stephen\u2019s, of Poland, speech against persecution.]\n\nIn King Stephen\u2019s, of Poland, speech, he passeth by the true difference\nbetween a civil and a spiritual government: \u201cI am,\u201d said Stephen, \u201ca\ncivil magistrate over the bodies of men, not a spiritual over their\nsouls.\u201d\n\nNow to confound these is Babel; and Jewish it is to seek for Moses, and\nbring him from his grave (which no man shall find, for God buried him)\nin setting up a national state or church, in a land of Canaan, which the\ngreat Messiah abolished at his coming.\n\n[Sidenote: Forcing of conscience is a soul-rape. Persecution for\nconscience, the lancet that letteth blood of kings and kingdoms.]\n\nThirdly. He passeth by, in the speech of the King of Bohemia, that\nfoundation in grace and nature, to wit, \u201cThat conscience ought not to\nbe violated or forced:\u201d and indeed it is most true, that a soul or\nspiritual rape is more abominable in God\u2019s eye, than to force and ravish\nthe bodies of all the women in the world. Secondly. That most lamentably\ntrue experience of all ages, which that king observeth, viz., \u201cThat\npersecution for cause of conscience hath ever proved pernicious, being\nthe causes of all those wonderful innovations of, or changes in, the\nprincipallest and mightiest kingdoms of Christendom.\u201d He that reads the\nrecords of truth and time with an impartial eye, shall find this to be\nthe lancet that hath pierced the veins of kings and kingdoms, of saints\nand sinners, and filled the streams and rivers with their blood.\n\n[Sidenote: All spiritual whores are bloody.]\n\nLastly. That king\u2019s observation of his own time,[172] viz., \u201cThat\npersecution for cause of conscience was practised most in England, and\nsuch places where popery reigned:\u201d implying, as I conceive, that such\npractices commonly proceed from that great whore the church of Rome,\nwhose daughters are like their mother, and all of a bloody nature, as\nmost commonly all whores be.\n\n\n\n\nCHAP. LXIII.\n\n\nNow thirdly. In that the answerer observeth, \u201cThat amongst the Roman\nemperors, they that did not persecute were Julian the Apostate, and\nValens the Arian; whereas the good emperors, Constantine, Gratian,\nValentinian, and Theodosius, they did persecute the Arians, Donatists,\u201d\n&c:\u2014\n\n[Sidenote: The godly sometimes evil actors, and the ungodly good actors.]\n\n_Answ._ It is no new thing for godly, and eminently godly men to perform\nungodly actions: nor for ungodly persons, for wicked ends, to act what in\nitself is good and righteous.\n\n[Sidenote: Polygamy, or the many wives of the fathers.]\n\nAbraham, Jacob, David, Solomon, &c. (as well as Lamech, Saul, &c.)\nlived in constant transgression against the institution of so holy and\nso ratified a law of marriage, &c.; and this not against the light and\nchecks of conscience (as other sins are wont to be recorded of them), but\naccording to the dictate and persuasion of a resolved soul and conscience.\n\n[Sidenote: David\u2019s advancing of God\u2019s worship against God\u2019s order.]\n\nDavid, out of zeal to God, with thirty thousand of Israel, and [with]\nmajestical solemnity, carries up the ark contrary to the order God was\npleased to appoint: the issue was both God\u2019s and David\u2019s great offence, 2\nSam. vi.\n\nDavid in his zeal would build a house to entertain his God! What more\npious? and what more (in show) seriously consulted, when the prophet\nNathan is admitted counsellor? 2 Sam. vii.\n\nAnd probable it is, that his slaughter of Uriah was not without a good\nend, to wit, to prevent the dishonour of God\u2019s name in the discovery\nof his adultery with Bathsheba. Yet David was holy and precious to God\nstill, though like a jewel fallen into the dirt. Whereas King Ahab,\nthough acting his fasting and humiliation, was but Ahab still, though his\nact, in itself, was a duty, and found success with God.\n\n\n\n\nCHAP. LXIV.\n\n\n_Peace._ I have often heard that history reports, and I have heard that\nMr. Cotton himself hath affirmed it, that Christianity fell asleep in\nConstantine\u2019s bosom, and [in] the laps and bosoms of those emperors\nprofessing the name of Christ.\n\n[Sidenote: Constantine and the good emperors, are confessed to have done\nmore hurt to the name and crown of the Lord Jesus, than the persecuting\nNeros, &c. The garden of the church, and field of the world, made all one\nby anti-christianism.]\n\n_Truth._ The unknowing zeal of Constantine and other emperors, did more\nhurt to Christ Jesus\u2019s crown and kingdom, than the raging fury of the\nmost bloody Neros.[173] In the persecutions of the latter, Christians\nwere sweet and fragrant, like spice pounded and beaten in mortars. But\nthese good emperors, persecuting some erroneous persons, Arius, &c., and\nadvancing the professors of some truths of Christ\u2014for there was no small\nnumber of truths lost in those times\u2014and maintaining their religion by\nthe material sword\u2014I say, by this means Christianity was eclipsed, and\nthe professors of it fell asleep, Cant. v. 2. Babel, or confusion, was\nushered in, and by degrees the gardens of the churches of saints were\nturned into the wilderness of whole nations, until the whole world became\nChristian, or Christendom, Rev. xii. and xiii.\n\nDoubtless those holy men, emperors and bishops, intended and aimed right\nto exalt Christ; but not attending to the command of Christ Jesus, to\npermit the tares to grow in the field of the world, they make the garden\nof the church and field of the world to be all one; and might not only\nsometimes, in their zealous mistakes, persecute good wheat instead of\ntares, but also pluck up thousands of those precious stalks by commotions\nand combustions about religion, as hath been since practised in the great\nand wonderful changes wrought by such wars in many great and mighty\nstates and kingdoms, as we heard even now in the observation of the King\nof Bohemia.\n\n\n\n\nCHAP. LXV.\n\n\n_Peace._ Dear Truth, before you leave this passage concerning the\nemperors, I shall desire you to glance your eye on this not unworthy\nobservation, to wit, how fully this worthy answerer hath learned to speak\nthe roaring language of lion-like persecution, far from the purity and\npeaceableness of the lamb, which he was wont to express in England. For\nthus he writes:\u2014\n\n\u201cMore and greater princes than these you mention,\u201d saith he, \u201chave not\ntolerated heretics and schismatics, notwithstanding their pretence\nof conscience, and their arrogating the crown of martyrdom to their\nsufferings.\u201d\n\n[Sidenote: The language of persecutors\u2014the wolves and hunters of the\nworld.]\n\n_Truth._ Thy tender ear and heart, sweet Peace, endure not such\nlanguage. It is true, that these terms, heretics (or wilfully obstinate)\nand schismatics (or renders) are used in holy writ. It is true also,\nthat such pretend conscience, and challenge the crown of martyrdom to\ntheir suffering. Yet since, as King James spake in his mark of a false\nchurch on Rev. xx., the wicked persecute and besiege, and the godly\nare persecuted and besieged, this is the common clamour of persecutors\nagainst the messengers and witnesses of Jesus in all ages, viz., you are\nheretics, schismatics, factious, seditious, rebellious. Have not all\ntruth\u2019s witnesses heard such reproaches? You pretend conscience: you say\nyou are persecuted for religion: you will say you are martyrs?\n\nOh! it is hard for God\u2019s children to fall to opinion and practice of\npersecution, without the ready learning the language thereof. And\ndoubtless, that soul that can so readily speak Babel\u2019s language, hath\ncause to fear that he hath not yet in point of worship left the gates or\nsuburbs of it.\n\n_Peace._ Again, in blaming Julian and Valens the Arian, for tolerating\n\u201call weeds to grow, he notes their sinful end, that thereby they might\nchoke the vitals of Christianity;\u201d and seems to consent, in this and\nother passages foregoing and following on a speech of Jerome, that the\nweeds of false religion tolerated in the world, have a power to choke and\nkill true Christianity in the church.\n\n[Sidenote: Christ\u2019s lilies may flourish in his church, notwithstanding\nthe abundance of weeds (in the world) permitted.]\n\n_Truth._ I shall more fully answer to this on Jerome\u2019s speech, and show\nthat if the weeds be kept out of the garden of the church, the roses and\nlilies therein will flourish, notwithstanding that weeds abound in the\nfield of the civil state. When Christianity began to be choked, it was\nnot when Christians lodged in cold prisons, but down-beds of ease, and\npersecuted others, &c.\n\n\n\n\nCHAP. LXVI.\n\n\n_Peace._ He ends this passage with approbation of Queen Elizabeth for\npersecuting the papists, and a reproof to King James for his persecuting\nthe puritans, &c.\n\n[Sidenote: The persecutions of Queen Elizabeth and King James compared\ntogether.]\n\n_Truth._ I answer, if Queen Elizabeth, according to the answerer\u2019s tenent\nand conscience, did well to persecute according to her conscience, King\nJames did not ill in persecuting according to his.[174] For Mr. Cotton\nmust grant, that either King James was not fit to be a king, had not\nthe essential qualifications of a king, in not being able rightly to\njudge who ought to be persecuted, and who not: or else he must confess\nthat King James, and all magistrates, must persecute such whom in their\nconscience they judge worthy to be persecuted.\n\nI say it again, though I neither approve Queen Elizabeth or King James\nin such their persecutions, yet such as hold this tenent of persecuting\nfor conscience, must also hold that civil magistrates are not essentially\nfitted and qualified for their function and office, except they can\ndiscern clearly the difference between such as are to be punished and\npersecuted, and such as are not.\n\nOr else, if they be essentially qualified, without such a religious\nspirit of discerning, and yet must persecute the heretic, the\nschismatic, &c., must they not persecute according to their consciences\nand persuasion? And then doubtless, though he be excellent for civil\ngovernment, may he easily, as Paul did ignorantly, persecute the Son of\nGod instead of the son of perdition.\n\nTherefore, lastly, according to Christ Jesus\u2019 command, magistrates\nare bound not to persecute, and to see that none of their subjects\nbe persecuted and oppressed for their conscience and worship, being\notherwise subject and peaceable in civil obedience.\n\n\n\n\nCHAP. LXVII.\n\n\nIn the second place, I answer and ask, what glory to God, what good\nto the souls or bodies of their subjects, shall princes, or did these\nprinces bring in persecuting? &c.\n\n[Sidenote: In his opening of the seven vials, in print, Mr. Cotton\nconfesseth that Queen Elizabeth\u2019s persecuting the papists had almost\nruined the English nation.]\n\n_Peace._ Mr. Cotton tells us, in his discourse upon the third vial,[175]\nthat Queen Elizabeth had almost fired the world in civil combustions by\nsuch her persecuting: for though he bring it in to another end, yet he\nconfesseth that it \u201craised all Christendom in combustion; raised the\nwars of 1588 and the Spanish Invasion;\u201d and he adds, both concerning the\nEnglish nation and the Dutch, \u201cthat if God had not borne witness to his\npeople and their laws, in defeating the intendments of their enemies,\nagainst both the nations, it might have been the ruin of them both.\u201d\n\n[Sidenote: The wars between the papists and the protestants.]\n\n_Truth._ That those laws and practices of Queen Elizabeth raised those\ncombustions in Christendom, I deny not: that they might likely have cost\nthe ruin of English and Dutch, I grant.\n\nThat it was God\u2019s gracious work in defeating the intendments of their\nenemies, I thankfully acknowledge. But that God bore witness to such\npersecutions and laws for such persecutions, I deny: for,\n\nFirst, event and success come alike to all, and are no argument of love,\nor hatred, &c.\n\nSecondly, the papists in their wars have ever yet had, both in peace and\nwar, victory and dominion; and therefore, if success be the measure, God\nhath borne witness unto them.\n\nIt is most true, what Daniel in his eighth, and eleventh, and twelfth\nchapters, and John in his Revelation, eleventh, twelfth, and thirteenth\nchapters, write of the great success of anti-christ against Christ Jesus\nfor a time appointed.\n\n[Sidenote: Eventus omnis belli incertus.]\n\nSuccess was various between Charles V. and some German princes: Philip of\nSpain and the Low Countries; the French king and his protestant subjects:\nsometimes losing, sometimes winning, interchangeably.\n\n[Sidenote: The wars and success of the Waldensian witnesses against three\npopes and their popish armies.]\n\nBut most memorable is the famous history of the Waldenses and Albigenses,\nthose famous witnesses of Jesus Christ, who rising from Waldo, at Lyons\nin France (1160), spread over France, Italy, Germany, and almost all\ncountries, into thousands and ten thousands, making separation from the\npope and church of Rome. These fought many battles with various success,\nand had the assistance and protection of divers great princes against\nthree succeeding popes and their armies; but after mutual slaughters and\nmiseries to both sides, the final success of victory fell to the popedom\nand Romish church, in the utter extirpation of those famous Waldensian\nwitnesses.\n\n[Sidenote: God\u2019s people victorious overcomers, and with what weapons.]\n\nGod\u2019s servants are all overcomers when they war with God\u2019s weapons, in\nGod\u2019s cause and worship: and in Rev. second and third chapters, seven\ntimes it is recorded\u2014To him that overcometh, in Ephesus; to him that\novercometh, in Sardis, &c.; and Rev. twelfth, God\u2019s servants overcame the\ndragon, or devil, in the Roman emperors by three weapons\u2014the blood of the\nLamb, the word of their testimony, and the not loving of their lives unto\nthe death.\n\n\n\n\nCHAP. LXVIII.\n\n\n[Sidenote: The third head of arguments from ancient and later writers.]\n\n_Peace._ The answerer, in the next place, descends to the third and last\nhead of arguments produced by the author, taken from the judgment of\nancient and later writers, yea, even of the papists themselves, who have\ncondemned persecution for conscience\u2019 sake: some of which the answerer\npleaseth to answer, and thus writeth:\u2014[176]\n\n[Sidenote: The Christian church doth not persecute but is persecuted.]\n\n\u201cYou begin with Hilary, whose testimony without prejudice to the truth we\nmay admit: for it is true, the Christian church doth not persecute, but\nis persecuted. But to excommunicate a heretic, is not to persecute, that\nis, it is not to punish an innocent but a culpable and damnable person,\nand that not for conscience, but for persisting in error against light of\nconscience, whereof he hath been convinced.\u201d\n\n_Truth._ In this answer there are two things:\u2014\n\nFirst. His confession of the same truth affirmed by Hilarius, to wit,\nthat the Christian church doth not persecute, but is persecuted: suiting\nwith that foregoing observation of King James from Rev. xx.\n\n_Peace._ Yet to this he adds a colour thus: \u201cwhich,\u201d saith he, \u201cwe may\nadmit without prejudice to the truth.\u201d\n\n[Sidenote: Persecuting churches cannot be Christ\u2019s churches.]\n\n_Truth._ I answer, If it be a mark of the Christian church to be\npersecuted, and of the anti-christian, or false church, to persecute,\nthen those churches cannot be truly Christian, according to the first\ninstitution, which either actually themselves, or by the civil power of\nkings and princes given to them, or procured by them to fight for them,\ndo persecute such as dissent from them, or be opposite against them.\n\n_Peace._ Yea; but in the second place he addeth, \u201cthat to excommunicate\na heretic is not to persecute, but to punish him for sinning against the\nlight of his own conscience,\u201d &c.\n\n_Truth._ I answer, If this worthy answerer were thoroughly awaked from\nthe spouse\u2019s spiritual slumber (Cant. v. 3), and had recovered from the\ndrunkenness of the great whore who intoxicateth the nations, Rev. xvii.\n2, it is impossible that he should so answer: for\u2014\n\n[Sidenote: The nature of excommunication.]\n\nFirst. Who questioneth whether to excommunicate a heretic, that is, an\nobstinate gainsayer, as we have opened the word upon Tit. iii.,\u2014I say,\nwho questioneth whether that be to persecute?\u2014excommunication being of a\nspiritual nature, a sentence denounced by the word of Christ Jesus, the\nspiritual King of his church; and a spiritual killing by the most sharp\ntwo-edged sword of the Spirit, in delivering up the person excommunicate\nto Satan. Therefore, who sees not that his answer comes not near our\nquestion?[177]\n\n_Peace._ In the answerer\u2019s second conclusion, in the entrance of this\ndiscourse, he proves persecution against a heretic for sinning against\nhis conscience, and quotes Tit. iii. 10, which only proves, as I have\nthere made it evident, a spiritual rejecting or excommunicating from the\nchurch of God, and so comes not near the question.\n\n[Sidenote: What persecution, or hunting, is.]\n\nHere, again, he would prove churches charged to be false, because they\npersecute; I say, he would prove them not to be false, because they\npersecute not: for, saith he, excommunication is not persecution.\nWhereas the question is, as the whole discourse, and Hilary\u2019s own\namplification of the matter in this speech, and the practice of all ages\ntestify, whether it be not a false church that doth persecute other\nchurches or members, opposing her in spiritual and church matters, not\nby excommunications, but by imprisonments, stocking, whipping, fining,\nbanishing, hanging, burning, &c., notwithstanding that such persons in\ncivil obedience and subjection are unreprovable.\n\n[Sidenote: Christ\u2019s spouse no scratcher or fighter.]\n\n_Truth._ I conclude this passage with Hilarius and the answerer, that the\nChristian church doth not persecute; no more than a lily doth scratch the\nthorns, or a lamb pursue and tear the wolves, or a turtle-dove hunt the\nhawks and eagles, or a chaste and modest virgin fight and scratch like\nwhores and harlots.[178]\n\nAnd for punishing the heretic for sinning against his conscience after\nconviction\u2014which is the second conclusion he affirmeth\u2014to be by a civil\nsword, I have at large there answered.\n\n\n\n\nCHAP. LXIX.\n\n\n_Peace._ In the next place, he selecteth one passage out of\nHilary\u2014although there are many golden passages there expressed _against_\nthe use of civil, earthly powers in the affairs of Christ. The passage is\nthis:\u2014\n\n[Sidenote: Who cannot be won by the word, must not be compelled by the\nsword.]\n\n\u201cIt is true also what he saith, that neither the apostles nor we may\npropagate Christian religion by the sword; but if pagans cannot be won by\nthe word, they are not to be compelled by the sword. Nevertheless, this\nhindereth not,\u201d saith he, \u201cbut if they or any other should blaspheme the\ntrue God and his true religion, they ought to be severely punished; and\nno less do they deserve, if they seduce from the truth to damnable heresy\nor idolatry.\u201d\n\n_Truth._ In which answer I observe, first, his agreement with Hilary,\nthat the Christian religion may not be propagated by the civil sword.\n\nUnto which I reply and ask, then what means this passage in his first\nanswer to the former speeches of the king,[179] viz., \u201cWe acknowledge\nthat none is to be constrained to believe or profess the true religion,\ntill he be convinced in judgment of the truth of it?\u201d[180] implying two\nthings.\n\nFirst. That the civil magistrate, who is to constrain with the civil\nsword, must judge all the consciences of their subjects, whether they be\nconvinced or no.\n\nSecondly. When the civil magistrate discerns that his subjects\u2019\nconsciences are convinced, then he may constrain them _vi et armis_,\nhostilely.\n\n[Sidenote: Constraint upon consciences in Old and New England.]\n\nAnd accordingly, the civil state and magistracy judging in spiritual\nthings, who knows not what constraint lies upon all consciences, in old\nand New England, to come to church, and pay church duties,[181] which\nis upon the point\u2014though with a sword of a finer gilt and trim in New\nEngland\u2014nothing else but that which he confesseth Hilary saith true\nshould not be done, to wit, a propagation of religion by the sword.[182]\n\nAgain, although he confesseth that propagation of religion ought not to\nbe by the sword, yet he maintaineth the use of the sword, when persons,\nin the judgment of the civil state, for that is implied, blaspheme the\ntrue God, and the true religion, and also seduce others to damnable\nheresy and idolatry. Which, because he barely affirmeth in this place, I\nshall defer my answer unto the after reasons of Mr. Cotton and the elders\nof New English churches; where scriptures are alleged, and in that place,\nby God\u2019s assistance, they shall be examined and answered.\n\n\n\n\nCHAP. LXX.\n\n\n[Sidenote: Tertullian\u2019s speech discussed.]\n\n_Peace._ The answerer thus proceeds:[183] \u201cYour next writer is\nTertullian, who speaketh to the same purpose in the place alleged by\nyou. His intent is only to restrain Scapula, the Roman governor of\nAfrica, from persecuting the Christians, for not offering sacrifice\nto their gods: and for that end, fetched an argument from the law of\nnatural equity, not to compel any to any religion, but permit them to\nbelieve [willingly], or not to believe at all. Which we acknowledge; and\naccordingly we judge, the English may permit the Indians to continue in\ntheir unbelief. Nevertheless, it will not therefore be lawful [openly] to\ntolerate the worship of devils or idols, to the seduction of any from the\ntruth.\u201d\n\n_Truth._ Answ. In this passage he agreeth with Tertullian, and gives\ninstance in America of the English permitting the Indians to continue\nin their unbelief: yet withal he affirmeth it not lawful to tolerate\nworshipping of devils, or seduction from the truth.\n\n[Sidenote: The Indians of New England permitted by the English not only\nto continue in their unbelief (which they cannot cure) but also in their\nfalse worship which they might by the civil sword restrain.]\n\nI answer, that in New England it is well known that they not only permit\nthe Indians to continue in their unbelief, which neither they nor all the\nministers of Christ on earth, nor angels in heaven, can help, not being\nable to work belief: but they also permit or tolerate them in their\npaganish worship, which cannot be denied to be a worshipping of devils,\nas all false worship is.[184]\n\nAnd therefore, consequently, according to the same practice, did they\nwalk by rule and impartially, not only the Indians, but their countrymen,\nFrench, Dutch, Spanish, Persians, Turks, Jews, &c., should also be\npermitted in their worships, if correspondent in civil obedience.\n\n_Peace._ He adds further, \u201cWhen Tertullian saith, \u2018That another man\u2019s\nreligion neither hurteth nor profiteth any;\u2019 it must be understood of\nprivate worship and religion professed in private: otherwise a false\nreligion professed by the members of the church, or by such as have given\ntheir names to Christ, will be the ruin and desolation of the church, as\nappeareth by the threats of Christ to the churches, Rev. ii.\u201d\n\n_Truth._ I answer: passing by that unsound distinction of members of the\nchurch, or those that have given their names to Christ, which in point of\nvisible profession and worship will appear to be all one, it is plain\u2014\n\nFirst. That Tertullian doth not there speak of private, but of public\nworship and religion.\n\n[Sidenote: In two cases a false religion will not hurt the true church or\nthe state.]\n\nSecondly. Although it be true in a church of Christ, that a false\nreligion or worship permitted, will hurt, according to those threats of\nChrist, Rev. ii., yet in two cases I believe a false religion will not\nhurt,\u2014which is most like to have been Tertullian\u2019s meaning.\n\nFirst. A false religion out of the church will not hurt the church, no\nmore than weeds in the wilderness hurt the enclosed garden, or poison\nhurt the body when it is not touched or taken, yea, and antidotes are\nreceived against it.\n\nSecondly. A false religion and worship will not hurt the civil state,\nin case the worshippers break no civil law: and the answerer elsewhere\nacknowledgeth, that the civil laws not being broken, civil peace is not\nbroken: and this only is the point in question.[185]\n\n\n\n\nCHAP. LXXI.\n\n\n[Sidenote: The seducing or infecting of others, discussed.]\n\n_Peace._ \u201cYour next author,\u201d saith he,[186] \u201cJerome, crosseth not the\ntruth, nor advantageth your cause; for we grant what he saith, that\nheresy must be cut off with the sword of the Spirit: but this hinders\nnot, but that being so cut down, if the heretic will persist in his\nheresy to the seduction of others, he may be cut off also by the civil\nsword, to prevent the perdition of others. And that to be Jerome\u2019s\nmeaning, appeareth by his note upon that of the apostle, _A little\nleaven leaveneth the whole lump_. Therefore,\u201d saith he, \u201ca spark as soon\nas it appeareth, is to be extinguished, and the leaven to be removed\nfrom the rest of the dough; rotten pieces of flesh are to be cut off,\nand a scabbed beast is to be driven from the sheepfold; lest the whole\nhouse, body, mass of dough, and flock, be set on fire with the spark, be\nputrefied with the rotten flesh, soured with the leaven, perish by the\nscabbed beast.\u201d\n\n[Sidenote: The answerer trusteth not to the sword of the Spirit only, in\nspiritual causes.]\n\n_Truth._ I answer, first, he granteth to Jerome,[187] that heresy must\nbe cut off with the sword of the Spirit; yet, withal, he maintaineth\na cutting off by a second sword, the sword of the magistrate; and\nconceiveth that Jerome so means, because he quoteth that of the apostle,\n_A little leaven leaveneth the whole lump_.\n\nAnsw. It is no argument to prove that Jerome meant a civil sword, by\nalleging 1 Cor. v. 6, or Gal. v. 9, which properly and only approve a\ncutting off by the sword of the Spirit in the church, and the purging out\nof the leaven in the church, in the cities of Corinth and Galatia.\n\n[Sidenote: The absolute sufficiency of the sword of the Spirit.]\n\nAnd if Jerome should so mean as himself doth, yet, first, that grant of\nhis, that heresy must be cut off with the sword of the Spirit, implies an\nabsolute sufficiency in the sword of the Spirit to cut it down, according\nto that mighty operation of scriptural weapons, 2 Cor. x. 4, powerfully\nsufficient, either to convert the heretic to God, and subdue his very\nthoughts into subjection to Christ, or else spiritually to slay and\nexecute him.\n\n[Sidenote: The church of Christ to be kept pure.]\n\nSecondly. It is clear to be the meaning of the apostle, and of the Spirit\nof God, not there to speak to the church in Corinth, or Galatia, or any\nother church, concerning any other dough, or house, or body, or flock,\nbut the dough, the body, the house, the flock of Christ, his church: out\nof which such sparks, such leaven, such rotten flesh, and scabbed sheep,\nare to be avoided.\n\n[Sidenote: A national church not instituted by Christ Jesus.]\n\nNor could the eye of this worthy answerer ever be so obscured, as to run\nto a smith\u2019s shop for a sword of iron and steel to help the sword of\nthe Spirit, if the Sun of righteousness had once been pleased to show\nhim, that a national church, which elsewhere he professeth against, a\nstate-church, whether explicit, as in old England, or implicit, as in\nNew, is not the institution of the Lord Jesus Christ.[188]\n\n[Sidenote: The national church of the Jews. 1 Sam. xiii.]\n\nThe national, typical state-church of the Jews, necessarily called for\nsuch weapons; but the particular churches of Christ in all parts of the\nworld, consisting of Jews or Gentiles, are powerfully able, by the sword\nof the Spirit to defend themselves, and offend men or devils, although\nthe state or kingdom, wherein such a church or churches of Christ are\ngathered, have neither carnal spear nor sword, &c.; as once it was in the\nnational church of the land of Canaan.\n\n\n\n\nCHAP. LXXII.\n\n\n[Sidenote: Man hath no power to make laws to bind conscience.]\n\n_Peace._ \u201cBrentius, whom you next quote,\u201d saith he,[189] \u201cspeaketh not to\nyour cause. We willingly grant you, that man hath no power to make laws\nto bind conscience; but this hinders not, but men may see the laws of God\nobserved which do bind conscience.\u201d\n\n_Truth._ I answer, In granting with Brentius that man hath not power\nto make laws to bind conscience, he overthrows such his tenent and\npractice as restrain men from their worship according to their conscience\nand belief, and constrain them to such worships, though it be out of a\npretence that they are convinced, which their own souls tell them they\nhave no satisfaction nor faith in.[190]\n\nSecondly. Whereas he affirmeth that men may make laws to see the laws of\nGod observed:\u2014\n\nI answer, as God needeth not the help of a material sword of steel\nto assist the sword of the Spirit in the affairs of conscience, so\nthose men, those magistrates, yea, that commonwealth which makes such\nmagistrates, must needs have power and authority from Christ Jesus to\nsit as judge, and to determine in all the great controversies concerning\ndoctrine, discipline, government, &c.\n\n[Sidenote: Desperate consequences unavoidable.]\n\nAnd then I ask, whether upon this ground it must not evidently follow,\nthat\u2014\n\nEither there is no lawful commonwealth, nor civil state of men in the\nworld, which is not qualified with this spiritual discerning: and then\nalso, that the very commonweal hath more light concerning the church of\nChrist, than the church itself.\n\nOr, that the commonweal and magistrates thereof, must judge and punish\nas they are persuaded in their own belief and conscience, be their\nconscience paganish, Turkish, or anti-christian. What is this but to\nconfound heaven and earth together, and not only to take away the being\nof Christianity out of the world, but to take away all civility, and the\nworld out of the world, and to lay all upon heaps of confusion?\n\n\n\n\nCHAP. LXXIII.\n\n\n[Sidenote: Luther\u2019s testimony in this case discussed.]\n\n_Peace._ \u201cThe like answer,\u201d saith he,[191] \u201cmay be returned to Luther,\nwhom you next allege.\n\n\u201cFirst. That the government of the civil magistrate extendeth no further\nthan over the bodies and goods of their subjects, not over their souls;\nand, therefore, they may not undertake to give laws unto the souls and\nconsciences of men.\n\n\u201cSecondly. That the church of Christ doth not use the arm of secular\npower to compel men to the true profession of the truth, for this is to\nbe done with spiritual weapons, whereby Christians are to be exhorted,\nnot compelled. But this,\u201d saith he, \u201chindereth not that Christians\nsinning against light of faith and conscience, may justly be censured by\nthe church with excommunication, and by the civil sword also, in case\nthey shall corrupt others to the perdition of their souls.\u201d\n\n_Truth._ I answer, in this joint confession of the answerer with Luther,\nto wit, that the government of the civil magistrate extendeth no further\nthan over the bodies and goods of their subjects, not over their souls:\nwho sees not what a clear testimony from his own mouth and pen is given,\nto wit, that either the spiritual and church estate, the preaching\nof the word, and the gathering of the church, the baptism of it, the\nministry, government, and administrations thereof, belong to the civil\nbody of the commonweal, that is, to the bodies and goods of men, which\nseems monstrous to imagine? Or else that the civil magistrate cannot,\nwithout exceeding the bounds of his office, meddle with those spiritual\naffairs?[192]\n\n[Sidenote: Mr. Cotton\u2019s positions evidently proved contradictory to\nthemselves.]\n\nAgain, necessarily must it follow, that these two are contradictory to\nthemselves, to wit,\u2014\n\nThe magistrates\u2019 power extends no further than the bodies and goods of\nthe subject, and yet\u2014\n\nThe magistrate must punish Christians for sinning against the light of\nfaith and conscience, and for corrupting the souls of men. The Father of\nlights make this worthy answerer, and all that fear him, to see their\nwandering in this case: not only from his fear, but also from the light\nof reason itself, their own convictions and confessions.\n\nSecondly. In his joint confession with Luther, that the church doth not\nuse the secular power to compel men to the faith and profession of the\ntruth, he condemneth, as before I have observed,\u2014\n\nFirst. His former implication, viz., that they may be compelled when they\nare convinced of the truth of it.\n\nSecondly. Their own practice who suffer no man of any different\nconscience and worship to live in their jurisdiction, except that he\ndepart from his own exercise of religion and worship, differing from the\nworship allowed of in the civil state, yea, and also actually submit to\ncome to their church.\n\n[Sidenote: Hearing of the word of God in a church estate a part of God\u2019s\nworship.]\n\nWhich, however it is coloured over with this varnish, viz., that men are\ncompelled no further than unto the hearing of the word, unto which all\nmen are bound, yet it will appear, that teaching and being taught in a\nchurch estate is a church worship, as true and proper a church worship as\nthe supper of the Lord, Acts ii. 46.\n\nSecondly. All persons, papist and protestant, that are conscientious,\nhave always suffered upon this ground especially, that they have refused\nto come to each other\u2019s church or meeting.\n\n\n\n\nCHAP. LXXIV.\n\n\n[Sidenote: Papists\u2019 plea for toleration of conscience.]\n\n_Peace._ The next passage in the author which the answerer descends\nunto, is the testimony of the papists themselves, a lively and shining\ntestimony, from scriptures alleged both against themselves and all that\nassociate with them (as power is in their hand) in such unchristian and\nbloody both tenents and practices.\n\n\u201cAs for the testimony of the popish book,\u201d saith he,[193] \u201cwe weigh it\nnot, as knowing whatever they speak for toleration of religion where\nthemselves are under hatches, when they come to sit at stern they\njudge and practise quite contrary, as both their writings and judicial\nproceedings have testified to the world these many years.\u201d\n\n_Truth._ I answer, although both writings and practices have been such,\nyet the scriptures and expressions of truth alleged and uttered by them,\nspeak loud and fully for them when they are under the hatches, that\nfor their conscience and religion they should not there be choked and\nsmothered, but suffered to breathe and walk upon the decks, in the air\nof civil liberty and conversation, in the ship of the commonwealth, upon\ngood assurance given of civil obedience to the civil state.\n\n[Sidenote: The protestants partial in the case of persecution.]\n\nAgain, if this practice be so abominable in his eyes from the papists,\nviz., that they are so partial as to persecute when they sit at helm, and\nyet cry out against persecution when they are under the hatches, I shall\nbeseech the righteous Judge of the whole world to present, as in a water\nor glass where face answereth to face, the faces of the papist to the\nprotestant, answering to each other in the sameness of partiality, both\nof this doctrine and practice.\n\nWhen Mr. Cotton and others have formerly been under hatches, what sad and\ntrue complaints have they abundantly poured forth against persecution!\nHow have they opened that heavenly scripture, Cant. iv. 8, where\nChrist Jesus calls his tender wife and spouse from the fellowship with\npersecutors in their dens of lions and mountains of leopards?\n\nBut coming to the helm, as he speaks of the papists, how, both by\npreaching, writing, printing, practice, do they themselves\u2014I hope in\ntheir persons lambs\u2014unnaturally and partially express towards others the\ncruel nature of such lions and leopards?\n\n[Sidenote: A false balance in God\u2019s matters abominable to God.]\n\nOh! that the God of heaven might please to tell them how abominable in\nhis eyes are a weight and a weight, a stone and a stone, in the bag of\nweights!\u2014one weight for themselves when they are under hatches, and\nanother for others when they come to helm.\n\nNor shall their confidence of their being in the truth, which they judge\nthe papists and others are not in, no, nor the truth itself, privilege\nthem to persecute others, and to exempt themselves from persecution,\nbecause (as formerly)\u2014\n\n[Sidenote: Sheep cannot hunt, no, not the wolves.]\n\nFirst, it is against the nature of true sheep to persecute, or hunt\nthe beasts of the forest: no, not the same wolves who formerly have\npersecuted themselves.[194]\n\nSecondly, if it be a duty and charge upon all magistrates, in all parts\nof the world, to judge and persecute in and for spiritual causes, then\neither they are no magistrates who are not able to judge in such cases,\nor else they must judge according to their consciences, whether pagan,\nTurkish, or anti-christian.\n\n[Sidenote: Pills to purge out the spirit of persecution.]\n\nLastly, notwithstanding their confidence of the truth of their own\nway, yet the experience of our fathers\u2019 errors, our own mistakes and\nignorance, the sense of our own weaknesses and blindness in the depths\nof the prophecies and mysteries of the kingdom of Christ, and the great\nprofessed expectation of light to come which we are not now able to\ncomprehend, may abate the edge, yea, sheath up the sword of persecution\ntoward any, especially [toward] such as differ not from them in doctrines\nof repentance, or faith, or holiness of heart and life, and hope of\nglorious and eternal union to come, but only in the way and manner of the\nadministrations of Jesus Christ.\n\n\n\n\nCHAP. LXXV.\n\n\n_Peace._ To close this head of the testimony of writers, it pleaseth the\nanswerer to produce a contrary testimony of Austin, Optatus, &c.[195]\n\n[Sidenote: Superstition and persecution have had many votes from God\u2019s\nown people.]\n\n_Truth._ I readily acknowledge, as formerly I did concerning the\ntestimony of princes, that anti-christ is too hard for Christ at votes\nand numbers; yea, and believe that in many points, wherein the servants\nof God these many hundred years have been fast asleep, superstition and\npersecution have had more suffrages and votes from God\u2019s own people, than\nhath either been honourable to the Lord, or peaceable to their own or\nthe souls of others: therefore, not to derogate from the precious memory\nof any of them, let us briefly consider what they have in this point\naffirmed.\n\nTo begin with Austin: \u201cThey murder,\u201d saith he, \u201csouls, and themselves are\nafflicted in body, and they put men to everlasting death, and yet they\ncomplain when themselves are put to temporal death.\u201d[196]\n\n[Sidenote: Austin\u2019s saying for persecution examined.]\n\nI answer, this rhetorical persuasion of human wisdom seems very\nreasonable in the eye of flesh and blood; but one scripture more prevails\nwith faithful and obedient souls than thousands of plausible and eloquent\nspeeches: in particular,\n\n[Sidenote: Soul-killing.]\n\nFirst, the scripture useth soul-killing in a large sense, not only for\nthe teaching of false prophets and seducers, but even for the offensive\nwalking of Christians: in which respect, 1 Cor. viii. 9, a true\nChristian may be guilty of destroying a soul for whom Christ died, and\ntherefore by this rule ought to be hanged, burned, &c.\n\nSecondly, that plausible similitude will not prove that every false\nteaching or false practice actually kills the soul, as the body is slain,\nand slain but once; for souls infected or bewitched may again recover, 1\nCor. v.; Gal. v.; 2 Tim. ii., &c.[197]\n\n[Sidenote: Punishments provided by Christ Jesus against soul-killers and\nsoul-wounders.]\n\nThirdly, for soul-killings, yea, also for soul-woundings and grievings,\nChrist Jesus hath appointed remedies sufficient in his church. There\ncomes forth a two-edged sword out of his mouth (Rev. i. and Rev. ii.),\nable to cut down heresy, as is confessed: yea, and to kill the heretic:\nyea, and to punish his soul everlastingly, which no sword of steel can\nreach unto in any punishment comparable or imaginable. And therefore,\nin this case, we may say of this spiritual soul-killing by the sword of\nChrist\u2019s mouth, as Paul concerning the incestuous person, 2 Cor. ii. [6,]\n_Sufficient is this punishment_, &c.\n\nFourthly, although no soul-killers, nor soul-grievers, may be suffered\nin the spiritual state, or kingdom of Christ, the church; yet he hath\ncommanded that such should be suffered and permitted to be and live in\nthe world, as I have proved on Matt. xiii.: otherwise thousands and\nmillions, of souls and bodies both, must be murdered and cut off by civil\ncombustions and bloody wars about religion.\n\n[Sidenote: Men dead in sin cannot be soul-killed. A national enforced\nreligion, or a civil war for religion, the two great preventers of\nsoul-conversion and life.]\n\nFifthly, I argue thus: the souls of all men in the world are either\nnaturally dead in sin, or alive in Christ. If dead in sin, no man can\nkill them, no more than he can kill a dead man: nor is it a false\nteacher, or false religion, that can so much prevent the means of\nspiritual life, as one of these two:\u2014either the force of a material\nsword, imprisoning the souls of men in a state or national religion,\nministry, or worship: or, secondly, civil wars and combustions for\nreligion\u2019s sake, whereby men are immediately cut off without any longer\nmeans of repentance.\n\nNow again, for the souls that are alive in Christ, he hath graciously\nappointed ordinances powerfully sufficient to maintain and cherish that\nlife\u2014armour of proof able to defend them against men and devils.\n\nSecondly, the soul once alive in Christ, is like Christ himself, Rev. i.\n18, alive for ever, Rom. vi. 8; and cannot die a spiritual death.\n\n[Sidenote: Soul-killers prove, by the grace of Christ, soul-savers.]\n\nLastly, grant a man to be a false teacher, a heretic, a Balaam, a\nspiritual witch, a wolf, a persecutor, breathing out blasphemies against\nChrist and slaughters against his followers, as Paul did, Acts ix. 1, I\nsay, these who appear soul-killers to-day, by the grace of Christ may\nprove, as Paul, soul-savers to-morrow: and saith Paul to Timothy, 1 Tim.\niv. [16,] _Thou shalt save thyself and them that hear thee_: which all\nmust necessarily be prevented, if all that comes within the sense of\nthese soul-killers must, as guilty of blood, be corporally killed and put\nto death.[198]\n\n\n\n\nCHAP. LXXVI.\n\n\n[Sidenote: Optatus examined.]\n\n_Peace._ Dear Truth, your answers are so satisfactory to Austin\u2019s speech,\nthat if Austin himself were now living, methinks he should be of your\nmind. I pray descend to Optatus, \u201cwho,\u201d saith the answerer, \u201cjustifies\nMacarius for putting some heretics to death, affirming that he had done\nno more herein than what Moses, Phineas, and Elias had done before him.\u201d\n\n[Sidenote: Persecutors leave Christ, and fly to Moses for their practice.]\n\n_Truth._ These are shafts usually drawn from the quiver of the ceremonial\nand typical state of the national church of the Jews, whose shadowish and\nfigurative state vanished at the appearing of the body and substance, the\nSun of righteousness, who set up another kingdom, or church, Heb. xii.\n[27,] ministry and worship: in which we find no such ordinance, precept,\nor precedent of killing men by material swords for religion\u2019s sake.\n\nMore particularly concerning Moses, I query what commandment, or practice\nof Moses, either Optatus, or the answerer here intend? Probably that\npassage of Deut. xiii. [15,] wherein Moses appointed a slaughter, either\nof a person or a city, that should depart from the God of Israel,\nwith whom that national church was in covenant. And if so, I shall\nparticularly reply to that place in my answer to the reasons hereunder\nmentioned.[199]\n\nConcerning Phineas\u2019s zealous act:\n\n[Sidenote: Phineas\u2019s act discussed.]\n\nFirst, his slaying of the Israelitish man, and woman of Midian, was not\nfor spiritual but corporal filthiness.\n\nSecondly, no man will produce his fact as precedential to any minister\nof the gospel so to act, in any civil state or commonwealth; although I\nbelieve in the church of God it is precedential, for either minister or\npeople, to kill and slay with the two-edged sword of the Spirit of God,\nany such bold and open presumptuous sinners as these were.\n\nLastly, concerning Elijah: there were two famous acts of Elijah of a\nkilling nature:\n\nFirst, that of slaying 850 of Baal\u2019s prophets, 1 Kings xviii. [40.][200]\n\nSecondly, of the two captains and their fifties, by fire, &c.\n\n[Sidenote: Elijah\u2019s slaughters examined.]\n\nFor the first of these, it cannot figure, or type out, any material\nslaughter of the many thousands of false prophets in the world by any\nmaterial sword of iron or steel: for as that passage was miraculous,[201]\nso find we not any such commission given by the Lord Jesus to the\nministers of the Lord. And lastly, such a slaughter must not only extend\nto all the false prophets in the world, but, according to the answerer\u2019s\ngrounds, to the many thousands of thousands of idolaters and false\nworshippers in the kingdoms and nations of the world.\n\n[Sidenote: Elijah\u2019s consuming the two captains and their companions by\nfire, discussed.]\n\nFor the second act of Elijah, as it was also of a miraculous nature, so,\nsecondly, when the followers of the Lord Jesus, Luke ix. [54,] proposed\nsuch a practice to the Lord Jesus, for injury offered to his own person,\nhe disclaimed it with a mild check to their angry spirits, telling them\nplainly they knew not what spirits they were of: and addeth that gentle\nand merciful conclusion, that he came not to destroy the bodies of men,\nas contrarily anti-christ doth\u2014alleging these instances from the Old\nTestament, as also Peter\u2019s killing Ananias, Acts v. 5, and Peter\u2019s vision\nand voice, _Arise, Peter, kill and eat_, Acts x. 13.\n\n\n\n\nCHAP. LXXVII.\n\n\n_Peace._ You have so satisfied these instances brought by Optatus, that\nmethinks Optatus and the answerer himself might rest satisfied.\n\nI will not trouble you with Bernard\u2019s argument from Rom. xiii., which you\nhave already on that scripture so largely answered. But what think you,\nlastly, of Calvin, Beza, and Aretius?\n\n_Truth._ Ans. Since matters of fact and opinion are barely related by\nthe answerer without their grounds, whose grounds, notwithstanding, in\nthis discourse are answered\u2014I answer, if Paul himself were joined with\nthem, yea, or an angel from heaven bringing any other rule than what the\nLord Jesus hath once delivered, we have Paul\u2019s conclusion and resolution,\nperemptory and dreadful, Gal. i. 8.\n\n_Peace._ This passage finished, let me finish the whole by proposing one\nconclusion of the author of the arguments,[202] viz., \u201cIt is no prejudice\nto the commonwealth, if liberty of conscience were suffered to such\nas fear God indeed: Abraham abode a long time amongst the Canaanites,\nyet contrary to them in religion, Gen. xiii. 7, and xvi. 13. Again, he\nsojourned in Gerar, and King Abimelech gave him leave to abide in his\nland, Gen. xx., xxi., xxiii., xxiv.\n\n\u201cIsaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.\n\n\u201cJacob lived twenty years in one house with his uncle Laban, yet\ndifferent in religion, Gen. xxxi.\n\n\u201cThe people of Israel were about four hundred and thirty years in that\ninfamous land of Egypt, and afterwards seventy years in Babylon: all\nwhich times they differed in religion from the states, Exod. xii., and 2\nChron. xxxvi.\n\n\u201cCome to the time of Christ, where Israel was under the Romans, where\nlived divers sects of religion, as Herodians, Scribes, and Pharisees,\nSadducees and Libertines, Theud\u00e6ans and Samaritans, beside the common\nreligion of the Jews, and Christ and his apostles. All which differed\nfrom the common religion of the state, which was like the worship of\nDiana, which almost the whole world then worshipped, Acts xix., xx.\n\n\u201cAll these lived under the government of C\u00e6sar, being nothing hurtful\nunto the commonwealth, giving unto C\u00e6sar that which was his. And for\ntheir religion and consciences towards God, he left them to themselves,\nas having no dominion over their souls and consciences: and when the\nenemies of the truth raised up any tumults, the wisdom of the magistrate\nmost wisely appeased them, Acts xviii. 14, and xix. 35.\u201d\n\nUnto this the answerer returns thus much:\u2014[203]\n\n\u201cIt is true, that without prejudice to the commonwealth, liberty of\nconscience may be suffered to such as fear God indeed, as knowing they\nwill not persist in heresy or turbulent schism, when they are convinced\nin conscience of the sinfulness thereof. But the question is, whether a\nheretic, after once or twice admonition, and so after conviction, and\nany other scandalous and heinous offender, may be tolerated either in\nthe church without excommunication, or in the commonweal without such\npunishment as may preserve others from dangerous and damnable infection.\u201d\n\n\n\n\nCHAP. LXXVIII.\n\n\n_Truth._ I here observe the answerer\u2019s partiality, that none but such as\ntruly fear God should enjoy liberty of conscience; whence the inhabitants\nof the world must either come into the estate of men fearing God, or else\ndissemble a religion in hypocrisy, or else be driven out of the world.\nOne must follow. The first is only the gift of God; the second and third\nare too commonly practised upon this ground.\n\nAgain. Since there is so much controversy in the world where the name\nof Christ is taken up, concerning the true church, the ministry, and\nworship, and who are those that truly fear God; I ask, who shall judge in\nthis case, who be they that fear God?\n\n[Sidenote: Dangerous consequences flowing from the civil magistrates\njudging in spiritual causes. The world turned upside down.]\n\nIt must needs be granted, that such as have the power of suffering, or\nnot suffering such consciences, must judge: and then must it follow,\nas before I intimated, that the civil state must judge of the truth of\nthe spiritual; and then magistrates fearing or not fearing God, must\njudge of the fear of God; also, that their judgment or sentence must be\naccording to their conscience, of what religion soever: or that there\nis no lawful magistrate, who is not able to judge in such cases. And\nlastly, that since the sovereign power of all civil authority is founded\nin the consent of the people, that every common weal hath radically and\nfundamentally in it a power of true discerning the true fear of God,\nwhich they transfer to their magistrates and officers: or else, that\nthere are no lawful kingdoms, cities, or towns in the world, in which a\nman may live, and unto whose civil government he may submit: and then, as\nI said before, there must be no world, nor is it lawful to live in it,\nbecause it hath not a true discerning spirit to judge them that fear or\nnot fear God.\n\n[Sidenote: The wonder-answer of the ministers of the church of New\nEngland to the ministers of the church of Old England.]\n\nLastly. Although this worthy answerer so readily grants, that liberty of\nconscience should be suffered to them that fear God indeed: yet we know\nwhat the ministers of the churches of New England wrote in answer to the\nthirty-two questions sent to them by some ministers of Old England,[204]\nviz., that although they confessed them to be such persons whom they\napproved of far above themselves, yea, who were in their hearts to live\nand die together; yet if they, and other godly people with them, coming\nover to them, should differ in church constitution, they then could not\napprove their civil cohabitation with them, and, consequently, could not\nadvise the magistrates to suffer them to enjoy a civil being within their\njurisdiction.\n\n_Hear, O heavens! and give ear, O earth! yea, let the heavens be\nastonished, and the earth tremble_, at such an answer as this from such\nexcellent men to such whom they esteem for godliness above themselves!\n\n\n\n\nCHAP. LXXIX.\n\n\n_Peace._ Yea, but they say, they doubt not if they were there but they\nshould agree; for, say they, either you will come to us, or you may\nshow us light to come to you, for we are but weak men, and dream not of\nperfection in this life.\n\n[Sidenote: Lamentable differences even amongst them that fear\nGod. Between the presbyterians and independents, covenanters and\nnon-covenanters, of both which many are truly godly in their persons.]\n\n_Truth._ Alas, who knows not what lamentable differences have been\nbetween the same ministers of the church of England, some conforming,\nothers leaving their livings, friends, country, life, rather than\nconform; when others again, of whose personal godliness it is not\nquestioned, have succeeded by conformity unto such forsaken (so called)\nlivings? How great the present differences, even amongst them that fear\nGod, concerning faith, justification, and the evidence of it? concerning\nrepentance and godly sorrow, as also and mainly concerning the church,\nthe matter, form, administrations, and government of it?\n\nLet none now think that the passage to New England by sea, or the nature\nof the country, can do what only the key of David can do, to wit, open\nand shut the consciences of men.\n\nBeside, how can this be a faithful and upright acknowledgment of their\nweakness and imperfection, when they preach, print, and practise such\nviolence to the souls and bodies of others, and by their rules and\ngrounds ought to proceed even to the killing of those whom they judge so\ndear unto them, and in respect of godliness far above themselves?\n\n\n\n\nCHAP. LXXX.\n\n\n_Peace._ Yea; but, say they, the godly will not persist in heresy, or\nturbulent schism, when they are convinced in conscience, &c.\n\n[Sidenote: The doctrine of persecution necessarily, and most commonly,\nfalls heaviest upon the most godly persons.]\n\n_Truth._ Sweet Peace, if the civil court and magistracy must judge, as\nbefore I have written, and those civil courts are as lawful, consisting\nof natural men as of godly persons, then what consequences necessarily\nwill follow I have before mentioned. And I add, according to this\nconclusion it must follow, that, if the most godly persons yield not to\nonce or twice admonition, as is maintained by the answerer, they must\nnecessarily be esteemed obstinate persons; for if they were godly, saith\nhe, they would yield. Must it not then be said, as it was by one passing\nsentence of banishment upon some whose godliness was acknowledged, that\nhe that commanded the judge not to respect the poor in the cause of\njudgment, commands him not to respect the holy or the godly person?\n\n[Sidenote: The doctrine of persecution drives the most godly persons out\nof the world.]\n\nHence I could name the place and time when a godly man, a most desirable\nperson for his trade, &c., yet something different in conscience,\npropounded his willingness and desire to come to dwell in a certain town\nin New England; it was answered by a chief of the place, This man differs\nfrom us, and we desire not to be troubled. So that in conclusion, for\nno other reason in the world, the poor man, though godly, useful, and\npeaceable, could not be admitted to a civil being and habitation on the\ncommon earth, in that wilderness, amongst them.\n\nThe latter part of the answer, concerning the heretic, or obstinate\nperson, to be excommunicated, and the scandalous offender to be punished\nin the commonweal, which neither of both come near our question: I have\nspoken [of] I fear too largely already.\n\n_Peace._ Mr. Cotton concludes with a confident persuasion of having\nremoved the grounds of that great error, viz., that persons are not to be\npersecuted for cause of conscience.\n\n[Sidenote: The Bloody Tenent.]\n\n_Truth._ And I believe, dear Peace, it shall appear to them that, with\nfear and trembling at the word of the Lord, examine these passages, that\nthe charge of error reboundeth back, even such an error as may well be\ncalled, The Bloody Tenent\u2014so directly contradicting the spirit, and mind,\nand practice of the Prince of peace; so deeply guilty of the blood of\nsouls, compelled and forced to hypocrisy in a spiritual and soul-rape;\nso deeply guilty of the blood of the souls under the altar, persecuted\nin all ages for the cause of conscience, and so destructive to the civil\npeace and welfare of all kingdoms, countries, and commonwealths.\n\n\n\n\nCHAP. LXXXI.\n\n\n_Peace._ To this conclusion, dear Truth, I heartily subscribe, and know\n[that] the God, the Spirit, the Prince, the angels, and all the true\nawaked sons of peace, will call thee blessed.\n\n_Truth._ How sweet and precious are these contemplations, but oh! how\nsweet the actions and fruitions?\n\n_Peace._ _Thy lips drop as the honey-comb, honey and milk are under thy\ntongue_; oh! that these drops, these streams, might flow without a stop\nor interruption!\n\n_Truth._ The glorious white troopers (Rev. xix.) shall in time be\nmounted, and he that is the most high Prince of princes, and Lord\nGeneral of generals mounted upon the word of truth and meekness, Psalm\nxlv., shall triumph gloriously, and renew our meetings. But hark, what\nnoise is this?\n\n[Sidenote: Wars for conscience.]\n\n_Peace._ These are the doleful drums, and shrill-sounding trumpets, the\nroaring, murdering cannons, the shouts of conquerors, the groans of\nwounded, dying, slaughtered righteous with the wicked. Dear Truth, how\nlong? how long these dreadful sounds and direful sights? how long before\nmy glad return and restitution?\n\n_Truth._ Sweet Peace, who will believe my true report? yet true it is,\nif I were once believed, blessed Truth and Peace should not so soon be\nparted.\n\n_Peace._ Dear Truth, what welcome hast thou found of late beyond thy\nformer times, or present expectations?\n\n[Sidenote: The blessed Magna Charta.]\n\n_Truth._ Alas! my welcome changes as the times, and strongest swords\nand arms prevail: were I believed in this, that Christ is not delighted\nwith the blood of men, but shed his own for his bloodiest enemies\u2014that\nby the word of Christ no man for gainsaying Christ, or joining with\nthe enemy anti-christ, should be molested with the civil sword. Were\nthis foundation laid as the Magna Charta of highest liberties, and good\nsecurity given on all hands for the preservation of it, how soon should\nevery brow and house be stuck with olive branches?\n\n_Peace._ This heavenly invitation makes me bold once more to crave thy\npatient ear and holy tongue. Error\u2019s impatient and soon tired, but thou\nart light, and like the Father of lights, unwearied in thy shinings. Lo\nhere! what once again I present to thy impartial censure.\n\n\n\n\nA MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE\nMINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER\nCONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF\nCONSCIENCE, EXAMINED AND ANSWERED.\n\n\n\n\nCHAP. LXXXII.\n\n\n_Truth._ What hast thou there?\n\n[Sidenote: A strange model of a church and commonweal, after the Mosaical\nand Jewish pattern.]\n\n_Peace._ Here is a combination of thine own children against thy very\nlife and mine: here is a model, framed by many able, learned, and godly\nhands, of such a church and commonweal as wakens Moses from his unknown\ngrave, and denies Jesus yet to have seen the earth.\n\n_Truth._ Begin, sweet Peace, read and propound. My hand shall not be\ntired with holding the balances of the sanctuary: do thou put in, and\nI shall weigh as in the presence of Him whose pure eyes cannot behold\niniquity.\n\n[Sidenote: Matt. xvi. 19, with John xx. 23, Rom. xiii. 1, Matt. x. 18,\nTit. iii. 1, Acts xv. 20, Isa. xlix. 23, Gal. iii. 28.]\n\n_Peace._ Thus, then, speaks the preface or entrance: \u201cSeeing God hath\ngiven a distinct power to church and commonweal, the one spiritual\n(called the power of the keys), the other civil (called the power of\nthe sword), and hath made the members of both societies subject to both\nauthorities, so that every soul in the church is subject to the higher\npowers in the commonweal, and every member of the commonweal, being a\nmember of the church, is subject to the laws of Christ\u2019s kingdom, and\nin him to the censures of the church:\u2014the question is, how the civil\nstate and the church may dispense their several governments without\ninfringement and impeachment of the power and honour of the one or of\nthe other, and what bounds and limits the Lord hath set between both the\nadministrations.\u201d\n\n[Sidenote: Christ\u2019s power in his church confessed to be above all\nmagistrates\u2019 in spiritual things.]\n\n_Truth._ From that conclusion, dear Peace, that \u201cevery member of the\ncommonweal, being a member of the church, is subject to the laws of\nChrist\u2019s kingdom, and in Him to the censures of the church:\u201d\u2014I observe,\nthat they grant the church of Christ in spiritual causes to be superior\nand over the highest magistrates in the world, if members of the church.\n\nHence therefore I infer, may she refuse to receive, and may also cast\nforth any, yea, even the highest, if obstinate in sin, out of her\nspiritual society.\n\nHence, in this spiritual society, that soul who hath most of Christ,\nmost of his Spirit, is most (spiritually) honourable, according to the\nscriptures quoted, Acts xv. 20; Isa. xlix. 23; Gal. iii. 28.\n\nAnd if so, how can this stand with their common tenent that the civil\nmagistrate must keep the first table: set up, reform the church: and be\njudge and governor in all ecclesiastical as well as civil causes?[205]\n\n[Sidenote: Isa. xlix. 23, lamentably wrested.]\n\nSecondly, I observe the lamentable wresting of this one scripture, Isa.\nxlix. 23. Sometimes this scripture must prove the power of the civil\nmagistrates, kings, and governors over the church in spiritual causes,\n&c. Yet here this scripture is produced to prove kings and magistrates\n(in spiritual causes) to be censured and corrected by the same church. It\nis true in several respects, he that is a governor may be a subject; but\nin one and the same spiritual respect to judge and to be judged, to sit\non the bench and stand at the bar of Christ Jesus, is as impossible as to\nreconcile the east and west together.\n\n\n\n\nCHAP. LXXXIII.\n\n\n_The first head, that both jurisdictions may stand together._\n\n[Sidenote: The first head examined. John xvii. 36. Jer. xxix. 7. Ezra\nvii. 23, Rom. i. 2, 3, 1 Tim. ii. 2.]\n\n_Peace._ \u201cWhereas divers affecting transcending power to themselves over\nthe church, have persuaded the princes of the world that the kingdom of\nChrist in his church cannot rise or stand without the falls of those\ncommonweals wherein it is set up, we do believe and profess the contrary\nto this suggestion; the government of the one being of this world, the\nother not; the church helping forward the prosperity of the commonweal by\nmeans only ecclesiastical and spiritual; the commonweal helping forward\nher own and the church\u2019s felicity by means political or temporal:\u2014the\nfalls of commonweals being known to arise from their scattering and\ndiminishing the power of the church, and the flourishing of commonweals\nwith the well ordering of the people, even in moral and civil virtues,\nbeing observed to arise from the vigilant administration of the holy\ndiscipline of the church: as Bodin, a man not partial to church\ndiscipline, plainly testifieth. The vices in the free estate of Geneva,\n_que legibus nusquam vindicantur_, by means of church discipline, _sine\nvi et tumultu coercentur_; the Christian liberty not freeing us from\nsubjection to authority, but from enthralment and bondage unto sin.\u201d[206]\n\n[Sidenote: The civil commonweal and the spiritual commonweal, the church,\nnot inconsistent, though independent the one on the other.]\n\n_Truth._ _Ans._ From this conclusion, that the church, or kingdom of\nChrist, may be set up without prejudice of the commonweal, according to\nJohn xviii. 36, _My kingdom is not of this world_, &c., I observe, that\nalthough the kingdom of Christ, the church, and the civil kingdom or\ngovernment be not inconsistent, but that both may stand together; yet\nthat they are independent according to that scripture, and that therefore\nthere may be, as formerly I have proved, flourishing commonweals and\nsocieties of men, where no church of Christ abideth. And, secondly, the\ncommonweal may be in perfect peace and quiet, notwithstanding the church,\nthe commonweal of Christ, be in distractions and spiritual oppositions,\nboth against their religions and sometimes amongst themselves, as the\nchurch of Christ in Corinth troubled with divisions, contentions, &c.\n\nSecondly, I observe, it is true the church helpeth forward the prosperity\nof the commonweal by spiritual means, Jer. xxix. 7. The prayers of God\u2019s\npeople procure the peace of the city where they abide; yet, that Christ\u2019s\nordinances and administrations of worship are appointed and given by\nChrist to any civil state, town, or city, as is implied by the instance\nof Geneva, that I confidently deny.\n\n[Sidenote: Christ\u2019s ordinances put upon a whole city or nation, may more\ncivilize, and moralize, but never Christianize them.]\n\nThe ordinances and discipline of Christ Jesus, though wrongfully and\nprofanely applied to natural and unregenerate men, may cast a blush\nof civility and morality upon them, as in Geneva and other places\u2014for\nthe shining brightness of the very shadow of Christ\u2019s ordinances casts\na shame upon barbarism and incivility\u2014yet withal, I affirm, that the\nmisapplication of ordinances to unregenerate and unrepentant persons\nhardens up their souls in a dreadful sleep and dream of their own blessed\nestate, and sends millions of souls to hell in a secure expectation of a\nfalse salvation.\n\n\n\n\nCHAP. LXXXIV.\n\n\n_The second head, concerning superiority of each power._\n\n[Sidenote: The second head, concerning superiority of each power,\nRom. xiii. 1-3; Isa. xlix. 23. Luke xii. 14, John viii. 11. And\nthat _judicium_ of the church in lawsuits, 1 Cor. vi. 2, is only\n_arbitrarium_, not _coactivum_.]\n\n_Peace._ \u201cBecause contention may arise in future times which of these\npowers under Christ is the greatest, as it hath been under anti-christ,\nwe conceive, first, that the power of the civil magistrate is superior\nto the church policy in place, honours, dignity, earthly power, in the\nworld; and the church superior to him, being a member of the church,\necclesiastically; that is, in a church way, ruling and ordering him by\nspiritual ordinances according to God\u2019s [word], for his soul\u2019s health,\nas any other member. So that all the power the magistrate hath over the\nchurch is temporal, not spiritual; and all the power the church hath\nover the magistrate is spiritual, not temporal. And as the church hath\nno temporal power over the magistrate, _in ordine ad bonum spirituale_;\nso the magistrate hath no spiritual power over the church _in ordine ad\nbonum temporale_.\n\n\u201cSecondly, the delinquency of either party calleth for the exercise\nof the power of terror from the other part; for no rulers ordained of\nGod are a terror to good works, but to evil, Rom. xiii. 3. So that if\nthe church offend, the offence of the church calleth upon the civil\nmagistrate, either to seek the healing thereof as a nursing father, by\nhis own grave advice and the advice of other churches; or else, if he\ncannot so prevail, to put forth and exercise the superiority of his power\nin redressing what is amiss, according to the quality of the offence, by\nthe course of civil justice.\n\n\u201cOn the other side, if the magistrate being a member of the church\nshall offend, the offence calleth upon the church either to seek the\nhealing thereof in a brotherly way, by conviction of his sin; or else,\nif they cannot prevail, then to exercise the superiority of their power\nin removing of the offence, and recovering of the offender, by church\ncensures.\u201d\n\n[Sidenote: Answer. A contradiction, to make the magistrate supreme judge\nin spiritual causes, and yet to have no spiritual power.]\n\n_Truth._ If the end of spiritual or church power is _bonum spirituale_, a\nspiritual good: and the end of civil or state power is _bonum temporale_,\na temporal good; and secondly, if the magistrate have no spiritual power\nto attain to his temporal end, no more than a church hath any temporal\npower to attain to her spiritual end, as is confessed:\u2014I demand, if this\nbe not a contradiction against their own disputes, tenets, and practices,\ntouching that question of persecution for cause of conscience. For if the\nmagistrate be supreme judge, and so, consequently, give supreme judgment,\nsentence, and determination, in matters of the first table and of the\nchurch, and be _custos utriusque tabul\u00e6_, [the] keeper of both tables\n(as they speak), and yet have no spiritual power as is affirmed\u2014how can\nhe determine what the true church and ordinances are, and then set them\nup with the power of the sword? How can he give judgment of a false\nchurch, a false ministry, a false doctrine, false ordinances, and with a\ncivil sword pull them down, if he have no spiritual power, authority, or\ncommission from Christ Jesus for these ends and purposes?\n\nFurther, I argue thus: If the civil officer of state must determine,\njudge, and punish in spiritual causes, his power, authority, and\ncommission must be either spiritual or civil, or else he hath none at\nall: and so acts without a commission and warrant from the Lord Jesus;\nand so, consequently, [he] stands guilty at the bar of Christ Jesus, to\nanswer for such his practice as a transcendent delinquent.\n\n[Sidenote: The civil magistrate confessed to have no civil power over the\nsouls of men: nor spiritual.]\n\nNow for civil power, these worthy authors confess that the government of\nthe civil magistrate extendeth no further than over the bodies and goods\nof the subject, and therefore hath no civil power over the soul, and\ntherefore, say I, not in soul-causes.\n\n_Secondly._ It is here confessed, in this passage, that to attain\nhis civil end, or _bonum temporale_, he hath no spiritual power; and\ntherefore, of necessity, out of their own mouths must they be judged\nfor provoking the magistrate, without either civil or spiritual power,\nto judge, punish, and persecute in spiritual causes; and to fear and\ntremble, lest they come near those frogs which proceed out of the mouth\nof the dragon, and beast, and false prophet, who, by the same arguments\nwhich the authors here use, stir up the kings of the earth to make war\nagainst the Lamb, Christ Jesus, and his followers, Rev. xvii. 14.\n\n\n\n\nCHAP. LXXXV.\n\n\nIn the next place, I observe upon the point of delinquency, such a\nconclusion as heaven and earth may stand amazed at. If the church offend,\nsay they, after advice refused, in conclusion the magistrate must\nredress, that is punish the church, that is in church offences and cases,\nby a course of civil justice.\n\nOn the other side, if the civil magistrate offend after admonition used,\nand not prevailing, in conclusion the church proceeds to censure, that is\nto excommunication, as is afterward more largely proved by them.\n\n[Sidenote: The magistrate and the church, by the author\u2019s grounds, at\none and the same time, in one and the same cause, made the judges on the\nbench and delinquents at the bar.]\n\nNow I demand, if the church be a delinquent, who shall judge? It is\nanswered, the magistrate. Again, if the magistrate be a delinquent, I\nask who shall judge? It is answered, the church. Whence I observe\u2014which\nis monstrous in all cases in the world\u2014that one person, to wit, the\nchurch or magistrate, shall be at one time the delinquent at the bar\nand the judge upon the bench. This is clear thus: The church must judge\nwhen the magistrate offends; and yet the magistrate must judge when the\nchurch offends. And so, consequently, in this case [the magistrate] must\njudge, whether she contemn civil authority in the second table, for thus\ndealing with him: or whether she have broken the rules of the first\ntable, of which (say they) God hath made him keeper and conserver. And\ntherefore, though the church make him a delinquent at the bar, yet by\ntheir confession God hath made him a judge on the bench. What blood, what\ntumults, have been and must be spilt upon these grounds?\n\n_Peace._ Dear Truth, no question but the church may punish the magistrate\nspiritually, in spiritual cases; and the magistrate may punish the\nchurch civilly, in civil cases; but that for one and the same cause the\nchurch must punish the magistrate, and the magistrate the church, this\nseems monstrous, and needs explication.\n\n[Sidenote: An illustration, demonstrating that the civil magistrate\ncannot have power over the church in spiritual or church causes.]\n\n_Truth._ Sweet Peace, I illustrate with this instance: A true church\nof Christ, of which, according to the authors\u2019 supposition, the\nmagistrate is a member, chooseth and calls one of her members to office.\nThe magistrate opposeth. The church, persuaded that the magistrates\u2019\nexceptions are insufficient\u2014according to her privilege, which these\nauthors maintain against the magistrates\u2019 prohibition\u2014proceeds to ordain\nher officer. The magistrate chargeth the church to have made an unfit and\nunworthy choice, and, therefore, according to his place and power, and\naccording to his conscience and judgment, he suppresseth such an officer,\nand makes void the church\u2019s choice. Upon this the church complains\nagainst the magistrate\u2019s violation of her privileges given her by Christ\nJesus, and cries out that the magistrate is turned persecutor, and, not\nprevailing with admonition, she proceeds to excommunication against him.\nThe magistrate, according to his conscience, endures not such profanation\nof ordinances as he conceives; and therefore, if no advice and admonition\nprevail, he proceeds against such obstinate abusers of Christ\u2019s holy\nordinances (as the authors grant he may) in civil court of justice, yea,\nand\u2014I add according to the pattern of Israel\u2014cuts them off by the sword,\nas obstinate usurpers and profaners of the holy things of Christ.\n\n[Sidenote: The punishments civil which the magistrate inflicts upon the\nchurch for civil crimes, lawful and necessary.]\n\nI demand, what help hath any poor church of Christ in this case, by\nmaintaining this power of the magistrate to punish the church of Christ,\nI mean in spiritual and soul-cases? for otherwise I question not but he\nmay put all the members of the church to death justly, if they commit\ncrimes worthy thereof, as Paul spake, Acts xxv. 11.\n\nShall the church here fly to the pope\u2019s sanctuary against emperors and\nprinces excommunicate, to wit, give away their crowns, kingdoms, or\ndominions, and invite foreign princes to make war upon them and their\nterritories? The authors surely will disclaim this; and yet I shall prove\ntheir tenets tend directly unto such a practice.\n\nOr secondly, shall she say the magistrate is not a true magistrate,\nbecause not able to judge and determine in such cases? This their\nconfession will not give them leave to say, because they cannot\ndeny unbelievers to be lawful magistrates: and yet it shall appear,\nnotwithstanding their confession to the contrary, their tenets imply that\nnone but a magistrate after their own conscience is a lawful magistrate.\n\nTherefore, thirdly, they must ingenuously and honestly confess, that if\nit be the duty of the magistrate to punish the church in spiritual cases,\nhe must then judge according to his conscience and persuasion, whatever\nhis conscience be: and then let all men judge into what a woful state\nthey bring both the civil magistrate and church of Christ, by such a\nchurch-destroying and state-destroying doctrine.\n\n_Peace._ Some will here say, in such a case either the magistrate or the\nchurch must judge; either the spiritual or civil state must be supreme.\n\n[_Truth._] I answer, if the magistrate be of another religion,\u2014\n\n[Sidenote: The true way of the God of peace in differences between the\nchurch and the magistrate.]\n\nFirst. What hath the church to judge him being without? 1 Cor. v. [12,\n13.]\n\nSecondly. If he be a member of the church, doubtless the church hath\npower to judge, in spiritual and soul-cases, with spiritual and church\ncensures, all that are within, 1 Cor. v. 1-11.\n\nThirdly. If the church offend against the civil peace of the state, by\nwronging the bodies or goods of any, the magistrate _bears not the sword\nin vain_, Rom. xiii. 4, to correct any or all the members of the church.\nAnd this I conceive to be the only way of the God of peace.\n\n\n\n\nCHAP. LXXXVI.\n\n\n_The third head concerns the end of both these powers._\n\n[_Peace._] \u201cFirst, the common and last end of both is God\u2019s glory, and\nman\u2019s eternal felicity.\n\n\u201cSecondly. The proper ends\u2014\n\n\u201cFirst, of commonwealth, is the procuring, preserving, increasing of\nexternal and temporal peace and felicity of the state, in all godliness\nand honesty, 1 Tim. ii. 1, 2.\n\n\u201cSecondly, of the church, a begetting, preserving, increasing of internal\nand spiritual peace and felicity of the church, in all godliness and\nhonesty, Esay. ii. 3, 4, and ix. 7. So that magistrates have power given\nthem from Christ in matters of religion, because they are bound to see\nthat outward peace be preserved, not in all ungodliness and dishonesty,\nfor such peace is Satanical; but in all godliness and honesty, for such\npeace God aims at. And hence the magistrate is _custos_ of both the\ntables of godliness, in the first of honesty, in the second for peace\u2019s\nsake. He must see that honesty be preserved within his jurisdiction, or\nelse the subject will not be _bonus cives_. He must see that godliness as\nwell as honesty be preserved, else the subject will not be _bonus vir_,\nwho is the best _bonus cives_. He must see that godliness and honesty be\npreserved, or else himself will not be _bonu magistratus_.\u201d[207]\n\n_Truth._ In this passage here are divers particulars affirmed,\nmarvellously destructive both to godliness and honesty, though under a\nfair mask and colour of both.\n\n[Sidenote: The garden of the church and the wilderness of the world made\nall one.]\n\nFirst, it will appear that in spiritual things they make the garden\nand the wilderness, as often I have intimated\u2014I say the garden and the\nwilderness, the church and the world, are all one: for thus,\n\nIf the powers of the world, or civil state, are bound to propose external\npeace in all godliness for their end, and the end of the church be\nto preserve internal peace in all godliness, I demand, if their end\n(godliness) be the same, is not their power and state the same also?\nunless they make the church subordinate to the commonwealth\u2019s end, or the\ncommonweal subordinate to the church\u2019s end, which\u2014being the governor and\nsetter up of it, and so consequently the judge of it\u2014it cannot be.\n\n[Sidenote: The commonweal more charged by these authors with the worship\nand ordinances, than the church.]\n\nNow if godliness be the worshipping and walking with God in Christ, is\nnot the magistrate and commonweal charged more by this tenet with the\nworship and ordinances of God, than the church? for the magistrate they\ncharge with the external peace in godliness, and the church but with the\ninternal.\n\nI ask further, what is this internal peace in all godliness? whether\nintend they internal, within the soul, which only the eye of God can see,\nopposed to external, or visible, which man also can discern? or else,\nwhether they mean internal, that is spiritual, soul-matters, matters of\nGod\u2019s worship? and then I say, _that_ peace, to wit, of godliness or\nGod\u2019s worship, they had before granted to the civil state.\n\n[Sidenote: The authors of these positions never yet saw a true difference\nbetween the church of Christ and the world, in point of worship.]\n\n_Peace._ The truth is, as I now perceive, the best and most godly of\nthat judgment declare themselves never to have seen a true difference\nbetween the church and the world, and the spiritual and civil state;\nand howsoever these worthy authors seem to make a kind of separation\nfrom the world, and profess that the church must consist of spiritual\nand living stones, saints, regenerate persons, and so make some peculiar\nenclosed ordinances, as the supper of the Lord, which none, say they,\nbut godly persons must taste of; yet, by compelling all within their\njurisdiction to an outward conformity of the church worship, of the word\nand prayer, and maintenance of the ministry thereof, they evidently\ndeclare that they still lodge and dwell in the confused mixtures of\nthe unclean and clean, of the flock of Christ and herds of the world\ntogether\u2014I mean, in spiritual and religious worship.\n\n_Truth._ For a more full and clear discussion of this scripture, 1 Tim.\nii. 1, 2, on which is weakly built such a mighty building, I shall\npropose and resolve these four queries.\n\n\n\n\nCHAP. LXXXVII.\n\n\n[Sidenote: 1 Tim. ii. 1, 2, discussed.]\n\nFirst, what is meant by godliness and honesty in this place?\n\nSecondly, what may the scope of the Holy Spirit of God be in this place?\n\nThirdly, whether the civil magistrate was then _custos utriusque tabul\u00e6_,\nkeeper of both tables? &c.\n\nFourthly, whether a church, or congregation of Christians, may not live\nin godliness and honesty, although the civil magistrate be of another\nconscience and worship, and the whole state and country with him?\n\nTo the first, what is here meant by godliness and honesty?\n\n_Answ._ I find not that the Spirit of God here intendeth the first and\nsecond table.\n\n[Sidenote: The word _honesty_, in this place of Timothy, cannot signify\nhere the honesty or righteousness of the second table.]\n\nFor, however the word \u03b5\u1f50\u03c3\u03b5\u03b2\u03b5\u03af\u03b1 signify godliness, or the worship of\nGod, yet the second word, \u03c3\u03b5\u03bc\u03bd\u03cc\u03c4\u03b7\u03c2, I find not that it signifies such\nan honesty as compriseth the duties of the second table, but such an\nhonesty as signifies solemnity, gravity; and so it is turned by the\ntranslator, Tit. ii. 7, \u1f10\u03bd \u03c4\u1fc7 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03af\u1fb3 \u1f00\u03b4\u03b9\u03b1\u03c6\u03b8\u03bf\u03c1\u03af\u03b1\u03bd, \u03c3\u03b5\u03bc\u03bd\u03cc\u03c4\u03b7\u03c4\u03b1, that\nis, in _doctrine_ [showing] _incorruptness, gravity_: which doctrine\ncannot there be taken for the doctrine of the civil state, or second\ntable, but the gravity, majesty, and solemnity of the spiritual doctrine\nof Christianity. So that, according to the translators\u2019 own rendering of\nthat word in Titus, this place of Timothy should be thus rendered, _in\nall godliness_, or worshipping of God, _and gravity_; that is, a solemn\nor grave profession of the worship of God. And yet this mistaken and\nmisinterpreted scripture, is that great castle and stronghold which so\nmany fly unto concerning the magistrates\u2019 charge over the two tables.\n\nSecondly, what is the scope of the Spirit of God in this place?\n\n[Sidenote: The scope of God\u2019s Spirit in this place of Timothy.]\n\nI answer, first, negatively; the scope is not to speak of the duties of\nthe first and second table.\n\nNor, secondly, is the scope to charge the magistrate with forcing the\npeople, who have chosen him, to godliness, or God\u2019s worship, according to\nhis conscience\u2014the magistrate keeping the peace of external godliness,\nand the church of internal, as is affirmed; but,\n\nSecondly, positively; I say the Spirit of God by Paul in this place\nprovokes Timothy and the church at Ephesus, and so consequently all the\nministers of Christ\u2019s churches, and Christians, to pray for two things:\u2014\n\n[Sidenote: God\u2019s people must pray for and endeavour the peace of the\nstate they live in: although pagan or popish.]\n\nFirst, for the peaceable and quiet state of the countries and places of\ntheir abode; that is implied in their praying, as Paul directs them, for\na quiet and peaceable condition, and suits sweetly with the command of\nthe Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace\nof the city, and seek the good of it; _for in the peace thereof_ it shall\ngo well with you. Which rule will hold in any pagan or popish city, and\ntherefore consequently are God\u2019s people to pray against wars, famines,\npestilences, and especially to be far from kindling coals of war, and\nendeavour the bringing in and advancing their conscience by the sword.\n\n[Sidenote: Forcing of men to godliness or God\u2019s worship, the greatest\ncause of breach of civil peace.]\n\nSecondly, they are here commanded to pray for the salvation of all men;\nthat all men, and especially kings and magistrates, might be saved, and\ncome to the knowledge of the truth; implying that the grave\u2014or solemn and\nshining\u2014profession of godliness, or God\u2019s worship, according to Christ\nJesus, is a blessed means to cause all sorts of men to be affected with\nthe Christian profession, and to come to the same knowledge of that one\nGod and one Mediator, Christ Jesus. All which tends directly against what\nit is brought for, to wit, the magistrates\u2019 forcing all men to godliness,\nor the worshipping of God. Which in truth causeth the greatest breach\nof peace, and the greatest distractions in the world, and the setting\nup that for godliness or worship which is no more than Nebuchadnezzar\u2019s\ngolden image, a state-worship, and in some places the worship of the\nbeast and his image, Dan. iii., Rev. xiii.\n\n\n\n\nCHAP. LXXXVIII.\n\n\nThirdly, I query, whether the civil magistrate, which was then the Roman\nemperor, was keeper or guardian of both tables, as is affirmed?\n\n[Sidenote: The Roman C\u00e6sars described.]\n\nScripture and all history tell us, that those C\u00e6sars were not only\nignorant, without God, without Christ, &c.; but professed worshippers, or\nmaintainers, of the Roman gods or devils; as also notorious for all sorts\nof wickedness; and, lastly, cruel and bloody lions and tigers toward the\nChristians for many hundred years.\n\n[Sidenote: Not appointed by Christ Jesus keepers and guardians of his\nchurch.]\n\nHence, I argue from the wisdom, love, and faithfulness of the Lord Jesus\nin his house, it was impossible that he should appoint such ignorant,\nsuch idolatrous, such wicked, and such cruel persons to be his chief\nofficers and deputy lieutenants under himself to keep the worship of God,\nto guard his church, his wife. No wise and loving father was ever known\nto put his child, no not his beasts, dogs, or swine, but unto fitting\nkeepers.\n\nMen judge it matter of high complaint, that the records of parliament,\nthe king\u2019s children, the Tower of London, the great seal, should be\ncommitted to unworthy keepers! And can it be, without high blasphemy,\nconceived that the Lord Jesus should commit his sheep, his children, yea,\nhis spouse, his thousand shields and bucklers in the tower of his church,\nand lastly, his great and glorious broad seals of baptism and his supper,\nto be preserved pure in their administrations\u2014I say, that the Lord Jesus,\nwho is wisdom and faithfulness itself, should deliver these to such\nkeepers?\n\n_Peace._ Some will say, it is one thing what persons are in fact and\npractice; another what they ought to be by right and office.\n\n_Truth._ In such cases as I have mentioned, no man doth in the common eye\nof reason deliver such matters of charge and trust to such as declare\nthemselves and sins (like Sodom) at the very time of this great charge\nand trust to be committed to them.\n\n_Peace._ It will further be said, that many of the kings of Judah, who\nhad the charge of establishing, reforming\u2014and so, consequently, of\nkeeping the first table\u2014the church, God\u2019s worship, &c., were notoriously\nwicked, idolatrous, &c.\n\n_Truth._ I must then say, the case is not alike; for when the Lord\nappointed the government of Israel after the rejection of Saul, to\nestablish a covenant of succession in the type unto Christ, let it be\nminded what pattern and precedent it pleased the Lord to set for the\nafter kings of Israel and Judah, in David, the man after his own heart.\n\n[Sidenote: It pleased not the Lord Jesus, in the first institution of his\nchurch, to furnish himself with any such civil governors, as unto whom he\nmight commit the care of his worship.]\n\nBut now the Lord Jesus being come himself, and having fulfilled the\nformer types, and dissolved the national state of the church, and\nestablished a more spiritual way of worship all the world over, and\nappointed a spiritual government and governors, it is well known what the\nRoman C\u00e6sars were, under whom both Christ Jesus himself, and his servants\nafter him, lived and suffered; so that if the Lord Jesus had appointed\nany such deputies\u2014as we find not a tittle to that purpose, nor have a\nshadow of true reason so to think\u2014he must, I say, in the very first\ninstitution, have pitched upon such persons for these _custodes utriusque\ntabul\u00e6_, keepers of both tables, as no man wise, or faithful, or loving,\nwould have chosen in any of the former instances, or cases of a more\ninferior nature.\n\nBeside, to that great pretence of Israel, I have largely spoken to.\n\nSecondly. I ask, how could the Roman C\u00e6sars, or any civil magistrates,\nbe _custodes_, keepers of the church and worship of God, when, as the\nauthors of these positions acknowledge, that their civil power extends\nbut to bodies and goods?\n\nAnd for spiritual power they say they have none, _ad bonum temporale_ (to\na temporal good), which is their proper end; and then, having neither\ncivil nor spiritual power from the Lord Jesus to this purpose, how come\nthey to be such keepers as is pretended?\n\n[Sidenote: The true keepers which Christ Jesus appointed of his\nordinances and worship.]\n\nThirdly. If the Roman emperors were keepers, what keepers were the\napostles, unto whom the Lord Jesus gave the care and charge of the\nchurches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to\nkeep those commands of the Lord Jesus without spot until his coming?\n\nThese keepers were called the foundation of the church, Eph. ii. 20, and\nmade up the crown of twelve stars about the head of the woman, Rev. xii.\n1; whose names were also written in the twelve foundations of [the] New\nJerusalem, Rev. xxi. 14.\n\nYea, what keepers then are the ordinary officers of the church, appointed\nto be the shepherds or keepers of the flock of Christ; appointed to be\nthe porters or doorkeepers, and to watch in the absence of Christ? Mark\nxiii. 34; Acts xx. [28-31.]\n\nYea, what charge hath the whole church itself, which is _the pillar\nand ground of the truth_, 1 Tim. i. 15, in the midst of which Christ\nis present with his power, 1 Cor. v. 4, to keep out or cast out the\nimpenitent and obstinate, even kings and emperors themselves, from their\nspiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28.\n\n[Sidenote: The kings of the Assyrians, &c., not charged with God\u2019s\nworship as the kings of Judah, in that national and typical church.]\n\nFourthly. I ask, whether in the time of the kings of Israel and\nJudah\u2014whom I confess in the typical and national state to be charged\nwith both tables\u2014I ask, whether the kings of the Assyrians, the kings\nof the Ammonites, Moabites, Philistines, were also constituted and\nordained keepers of the worship of God as the kings of Judah were, for\nthey were also lawful magistrates in their dominions? or, whether the\nRoman emperors were _custodes_, or keepers, more than they? or more than\nthe king of Babylon, Nebuchadnezzar, under whose civil government God\u2019s\npeople lived, and in his own land and city? Jer. xxix.\n\n\n\n\nCHAP. LXXXIX.\n\n\n[Sidenote: Constantine, Theodosius, &c., misinformed.]\n\n_Peace._ You remember, dear Truth, that Constantine, Theodosius, and\nothers, were made to believe that they were the antitypes of the kings\nof Judah, the church of God; and Henry VIII. was told that that title,\n_Defensor fidei_, defender of the faith, though sent him by the pope for\nwriting against Luther, was his own diadem, due unto him from Heaven. So\nlikewise since, the kings and queens of England have been instructed.\n\n_Truth._ But it was not so from the beginning, as that very difference\nbetween the national state of the church of God then, and other kings\nand magistrates of the world, not so charged, doth clearly evince, and\nleadeth us to the spiritual king of the church, Christ Jesus, the king of\nIsrael, and his spiritual government and governors therein.\n\n[Sidenote: Masters of families under the gospel, not charged to force all\nunder him from their own consciences to his.]\n\nFifthly. I ask, whether had the Roman C\u00e6sars more charge to see all their\nsubjects observe and submit to the worship of God in their dominion of\nthe world, than a master, father, or husband now, under the gospel, in\nhis family?\n\nFamilies are the foundations of government; for what is a commonweal but\na commonweal of families, agreeing to live together for common good?\n\nNow in families, suppose a believing Christian husband hath an\nunbelieving, anti-christian wife, what other charge in this respect is\ngiven to a husband, 1 Cor. vii. [12-15], but to dwell with her as a\nhusband, if she be pleased to dwell with him? but, to be so far from\nforcing her from her conscience unto his, as that if for his conscience\u2019\nsake she would depart, he was not to force her to tarry with him, 1 Cor.\nvii. Consequently, the father or husband of the state differing from\nthe commonweal in religion, ought not to force the commonweal nor to\nbe forced by it, yet is he to continue a civil husband\u2019s care, if the\ncommonweal will live with him, and abide in civil covenant.\n\nNow as a husband by his love to the truth, and holy conversation in\nit, and seasonable exhortations, ought to endeavour to save his wife,\nyet abhorring to use corporal punishment, yea, in this case to child\nor servant: so ought the father, husband, governor of the commonweal,\nendeavour to win and save whom possibly he may, yet far from the\nappearance of civil violence.\n\n[Sidenote: If the charge of God\u2019s worship was left with the Roman\nemperor, then was he bound to turn the whole world into the garden,\nflock, and spouse of Christ.]\n\nSixthly. If the Roman emperors were charged by Christ with his worship\nin their dominion, and their dominion was over the world, as was the\ndominion of the Grecian, Persian, and Babylonian monarchy before them,\nwho sees not, if the whole world be forced to turn Christian\u2014as afterward\nand since it hath pretended to do\u2014who sees not then, that the world, for\nwhom Christ Jesus would not pray, and the god of it, are reconciled to\nJesus Christ, and the whole field of the world become his enclosed garden?\n\n[Sidenote: Millions put to death.]\n\nSeventhly. If the Roman emperors ought to have been by Christ\u2019s\nappointment keepers of both tables, antitypes of Israel and Judah\u2019s\nkings; how many millions of idolaters and blasphemers against Christ\nJesus and his worship, ought they to have put to death, according to\nIsrael\u2019s pattern!\n\n[Sidenote: Christ never sent any of his ministers or servants to the\ncivil magistrate, for help in spiritual matters.]\n\nLastly. I ask, if the Lord Jesus had delivered his sheep and children to\nthese wolves, his wife and spouse to such adulterers, his precious jewels\nto such great thieves and robbers of the world, as the Roman emperors\nwere, what is the reason that he was never pleased to send any of his\nservants to their gates to crave their help and assistance in this his\nwork, to put them in mind of their office, to challenge and claim such a\nservice from them, according to their office, as it pleased God always to\nsend to the kings of Israel and Judah, in the like case?\n\n_Peace._ Some will here object Paul\u2019s appealing to C\u00e6sar.\n\n_Truth._ And I must refer them to what I formerly answered to that\nobjection. Paul never appealed to C\u00e6sar as a judge appointed by Christ\nJesus to give definitive sentence in any spiritual or church controversy;\nbut against the civil violence and murder which the Jews intended against\nhim, Paul justly appealed. For otherwise, if in a spiritual cause he\nshould have appealed, he should have overthrown his own apostleship and\npower given him by Christ Jesus in spiritual things, above the highest\nkings or emperors of the world beside.\n\n\n\n\nCHAP. XC.\n\n\n_Peace._ Blessed Truth, I shall now remember you of the fourth query upon\nthis place of Timothy; to wit, whether a church of Christ Jesus may not\nlive in God\u2019s worship and comeliness, notwithstanding that the civil\nmagistrate profess not the same but a contrary religion and worship, in\nhis own person and the country with him?\n\n_Truth._ I answer; the churches of Christ under the Roman emperors did\nlive in all godliness and Christian gravity, as appears by all their holy\nand glorious practices, which the scripture abundantly testifies.\n\n[Sidenote: Christ Jesus hath left power in his church to preserve herself\npure, though in an idolatrous country.]\n\nSecondly. This flows from an institution or appointment of such a power\nand authority, left by the Lord Jesus to his apostles and churches, that\nno ungodliness or dishonesty, in the first appearance of it, was to be\nsuffered, but suppressed and cast out from the churches of Christ, even\nthe little leaven of doctrine or practice, 1 Cor. v.; Gal. v.\n\n[Sidenote: God\u2019s people have used to shine in brightest godliness when\nthey have enjoyed least quietness.]\n\nLastly, I add, that although sometimes it pleaseth the Lord to vouchsafe\nhis servants peace and quietness, and to command them [as] here in\nTimothy to pray for it, for those good ends and purposes for which God\nhath appointed civil magistracy in the world, to keep the world in peace\nand quietness: yet God\u2019s people have used most to abound with godliness\nand honesty, when they have enjoyed least peace and quietness. Then,\nlike those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus,\n&c., they have yielded the sweetest savour to God and man, when they\nwere pounded and burnt in cruel persecution of the Roman censors. Then\nare they, as God\u2019s venison, most sweet when most hunted: God\u2019s stars\nshining brightest in the darkest night: more heavenly in conversation,\nmore mortified, more abounding in love each to other, more longing to\nbe with God, when the inhospitable and savage world hath used them like\nstrangers, and forced them to hasten home to another country which they\nprofess to seek.\n\n\n\n\nCHAP. XCI.\n\n\n_Peace._ Dear Truth, it seems not to be unreasonable to close up this\npassage with a short descant upon the assertion, viz., \u201cA subject without\ngodliness will not be bonus vir, a good man, and a magistrate, except he\nsee godliness preserved, will not be _bonus magistratus._\u201d\n\n[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet\ndivers sorts of goodness, natural, artificial, civil, &c.]\n\n_Truth._ I confess that without godliness, or a true worshipping of God\nwith an upright heart, according to God\u2019s ordinances, neither subjects\nnor magistrates can please God in Christ Jesus, and so be spiritually or\nChristianly good; which few magistrates and few men either come to, or\nare ordained unto: God having chosen a little flock out of the world,\nand those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this\nI must remember you of, that when the most high God created all things\nof nothing, he saw and acknowledged divers sorts of goodness, which must\nstill be acknowledged in their distinct kinds: a good air, a good ground,\na good tree, a good sheep, &c.\n\nI say the same in artificials, a good garment, a good house, a good\nsword, a good ship.\n\nI also add, a good city, a good company or corporation, a good husband,\nfather, master.\n\nHence also we say, a good physician, a good lawyer, a good seaman, a good\nmerchant, a good pilot for such or such a shore or harbour: that is,\nmorally, civilly good, in their several civil respects and employments.\n\nHence (Ps. cxxii.) the church, or city of God, is compared to a city\ncompact within itself; which compactness may be found in many towns\nand cities of the world, where yet hath not shined any spiritual or\nsupernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes\nan ill state of a house or kingdom, viz., to be divided against itself,\nwhich cannot stand.\n\n[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates,\nmust be owned, although spiritual goodness, proper to the Christian state\nor church, be wanting.]\n\nThese I observe to prove, that a subject, a magistrate, may be a good\nsubject, a good magistrate, in respect of civil or moral goodness, which\nthousands want; and where it is, it is commendable and beautiful, though\ngodliness, which is infinitely more beautiful, be wanting, and which is\nonly proper to the Christian state, the commonweal of Israel, the true\nchurch, the holy nation, Ephes. ii.; 1 Pet. ii.\n\nLastly, however the authors deny that there can be _bonus magistratus_,\na good magistrate, except he see all godliness preserved; yet themselves\nconfess that civil honesty is sufficient to make a good subject, in\nthese words, viz., \u201cHe must see that honesty be preserved within his\njurisdiction, else the subject will not be bonus cives, a good citizen;\u201d\nand doubtless, if the law of relations hold true, that civil honesty\nwhich makes a good citizen, must also, together with qualifications fit\nfor a commander, make also a good magistrate.\n\n\n\n\nCHAP. XCII.\n\n\n_Peace._ The fourth head is, The proper means of both these powers to\nattain their ends.\n\n\u201cFirst, the proper means whereby the civil power may and should attain\nits end, are only political, and principally these five.\n\n\u201cFirst, the erecting and establishing what form of civil government may\nseem in wisdom most meet, according to general rules of the word, and\nstate of the people.\n\n\u201cSecondly, the making, publishing, and establishing of wholesome civil\nlaws, not only such as concern civil justice, but also the free passage\nof true religion: for outward civil peace ariseth and is maintained from\nthem both, from the latter as well as from the former.\n\n\u201cCivil peace cannot stand entire where religion is corrupted, 2 Chron.\nxv. 3, 5, 6; Judges viii. And yet such laws, though conversant about\nreligion, may still be counted civil laws: as on the contrary, an oath\ndoth still remain religious, though conversant about civil matters.\n\n\u201cThirdly, election and appointment of civil officers, to see execution of\nthose laws.\n\n\u201cFourthly, civil punishments and rewards of transgressors and observers\nof these laws.\n\n\u201cFifthly, taking up arms against the enemies of civil peace.\n\n\u201cSecondly, the means whereby the church may and should attain her ends,\nare only ecclesiastical, which are chiefly five.\n\n\u201cFirst, setting up that form of church government only of which Christ\nhath given them a pattern in his word.\n\n\u201cSecondly, acknowledging and admitting of no lawgiver in the church but\nChrist, and the publishing of his laws.\n\n\u201cThirdly, electing and ordaining of such officers only as Christ hath\nappointed in his word.\n\n\u201cFourthly, to receive into their fellowship them that are approved, and\ninflicting spiritual censures against them that offend.\n\n\u201cFifthly, prayer and patience in suffering any evil from them that be\nwithout, who disturb their peace.\n\n\u201cSo that magistrates, as magistrates, have no power of setting up the\nform of church government, electing church officers, punishing with\nchurch censures; but to see that the church doth her duty herein. And\non the other side, the churches, as churches, have no power, though as\nmembers of the commonweal they may have power, of erecting or altering\nforms of civil government, electing of civil officers, inflicting\ncivil punishments\u2014no, not on persons excommunicated\u2014as by deposing\nmagistrates from their civil authority, or withdrawing the hearts of the\npeople against them, to their laws, no more than to discharge wives, or\nchildren, or servants, from due obedience to their husbands, parents,\nor masters: or by taking up arms against their magistrates, though they\npersecute them for conscience: for though members of churches, who are\npublic officers, also of the civil state, may suppress by force the\nviolence of usurpers, as Jehoiada did Athaliah, yet this they do not as\nmembers of the church, but as officers of the civil state.\u201d\n\n_Truth._ Here are divers considerable passages, which I shall briefly\nexamine so far as concerns our controversy.\n\nFirst, whereas they say, that the civil power may erect and establish\nwhat form of civil government may seem in wisdom most meet: I acknowledge\nthe proposition to be most true, both in itself, and also considered\nwith the end of it, that a civil government is an ordinance of God, to\nconserve the civil peace of people so far as concerns their bodies and\ngoods, as formerly hath been said.\n\n[Sidenote: Civil power originally and fundamentally in the people.]\n\nBut from this grant I infer, as before hath been touched, that the\nsovereign, original, and foundation of civil power, lies in the\npeople\u2014whom they must needs mean by the civil power distinct from the\ngovernment set up: and if so, that a people may erect and establish what\nform of government seems to them most meet for their civil condition. It\nis evident that such governments as are by them erected and established,\nhave no more power, nor for no longer time, than the civil power, or\npeople consenting and agreeing, shall betrust them with. This is clear\nnot only in reason, but in the experience of all commonweals, where the\npeople are not deprived of their natural freedom by the power of tyrants.\n\n[Sidenote: Mr. Cotton and the New English ministers, give the government\nof Christ\u2019s church, or spouse, into the hands of the people, or\ncommonweal.]\n\nAnd if so\u2014that the magistrates receive their power of governing the\nchurch from the people\u2014undeniably it follows, that a people, as a people,\nnaturally considered, of what nature or nation soever in Europe, Asia,\nAfrica, or America, have fundamentally and originally, as men, a power to\ngovern the church, to see her do her duty, to correct her, to redress,\nreform, establish, &c. And if this be not to pull God, and Christ, and\nSpirit out of heaven, and subject them unto natural, sinful, inconstant\nmen, and so consequently to Satan himself, by whom all peoples naturally\nare guided, let heaven and earth judge.\n\n[Sidenote: The very Indian Americans made governors of the church by the\nauthors of these positions.]\n\n_Peace._ It cannot, by their own grant, be denied, but that the wildest\nIndians in America ought (and in their kind and several degrees do) to\nagree upon some forms of government, some more civil compact in towns,\n&c., some less. As also, that their civil and earthly governments be\nas lawful and true as any governments in the world, and therefore\nconsequently their governors are keepers of the church, of both tables,\nif any church of Christ should arise or be amongst them: and therefore,\nlastly, if Christ have betrusted and charged the civil power with\nhis church, they must judge according to their Indian or American\nconsciences, for other consciences it cannot be supposed they should\nhave.\n\n\n\n\nCHAP. XCIII.\n\n\n_Truth._ Again, whereas they say that outward civil peace cannot stand\nwhere religion is corrupted; and quote for it 2 Chron. xv. 3, 5, 6, and\nJudges viii.\u2014\n\n[Sidenote: Many civil states in flourishing peace and quiet where the\nLord Jesus is not sounded.]\n\nI answer, with admiration, how such excellent spirits, as these authors\nare furnished with, not only in heavenly but earthly affairs, should so\nforget, and be so fast asleep in things so palpably evident, as to say\nthat outward civil peace cannot stand where religion is corrupt. When so\nmany stately kingdoms and governments in the world have long and long\nenjoyed civil peace and quiet, notwithstanding their religion is so\ncorrupt, as that there is not the very name of Jesus Christ amongst them.\nAnd this every historian, merchant, traveller, in Europe, Asia, Africa,\nAmerica, can testify: for so spake the Lord Jesus himself, John xvi.\n[20,] The world shall sing and rejoice.\n\nSecondly, for that scripture, 2 Chron. xv. 3, &c., relating the miseries\nof Israel and Judah, and God\u2019s plagues upon that people for corruption of\ntheir religion, it must still have reference to that peculiar state unto\nwhich God called the seed of one man, Abraham, in a figure, dealing so\nwith them as he dealt not with any nation in the world, Ps. cxlvii., Rom.\nix.\n\nThe antitype to this state I have proved to be the Christian church,\nwhich consequently hath been and is afflicted with spiritual plagues,\ndesolations, and captivities, for corrupting of that religion which hath\nbeen revealed unto them. This appears by the seven churches; and the\npeople of God, now so many hundred years in woful bondage and slavery to\nthe mystical Babel, until the time of their joyful deliverance.\n\n_Peace._ Yea; but they say that \u201csuch laws as are conversant about\nreligion may still be accounted civil laws, as on the contrary an oath\ndoth still remain religious, though conversant about civil matters.\u201d\n\n_Truth._ Laws respecting religion are twofold.\n\n[Sidenote: Laws concerning religion, either religious or civil.]\n\nFirst, such as concern the acts of worship and the worship itself,\nthe ministers of it, their fitness or unfitness, to be suppressed or\nestablished: and for such laws we find no footing in the New Testament of\nJesus Christ.\n\n[Sidenote: The very Indians abhor to disturb any conscience at worship.]\n\nSecondly, laws respecting religion may be such as merely concern the\ncivil state, bodies, and goods of such and such persons, professing these\nand these religions; viz., that such and such persons, notorious for\nmutinies, treasons, rebellions, massacres, be disarmed: again, that no\npersons, papists, Jews, Turks, or Indians, be disturbed at their worship,\na thing which the very Indians abhor to practise toward any. Also, that\nimmunity and freedom from tax and toll may be granted unto the people of\nsuch or such a religion, as the magistrate pleaseth, Ezra vii. 24.\n\nThese and such as are of this nature, concerning only the bodies and\ngoods of such and such religious persons, I confess are merely civil.\n\n[Sidenote: Canons and constitutions pretended civil but indeed\necclesiastical.]\n\nBut now, on the other hand, that laws restraining persons from such and\nsuch a worship, because the civil state judgeth it to be false:\u2014\n\nThat laws constraining to such and such a worship, because the civil\nstate judgeth this to be the only true way of worshipping God:\u2014\n\nThat such and such a reformation of worship be submitted unto by all\nsubjects in such a jurisdiction:\u2014\n\nThat such and such churches, ministers, ministries, be pulled down, and\nsuch and such churches, ministries, and ministrations, set up:\u2014\n\nThat such laws properly concerning religion, God, the souls of men,\nshould be civil laws and constitutions, is as far from reason as\nthat the commandments of Paul, which he gave the churches concerning\nChrist\u2019s worship (1 Cor. xi. and 1 Cor. xiv.), were civil and earthly\nconstitutions: or that the canons and constitutions of either \u0153cumenical\nor national synods, concerning religion, should be civil and state\nconclusions and arguments.\n\n[Sidenote: Laws merely concerning spiritual things must needs be\nspiritual.]\n\nTo that instance of an oath remaining religious, though conversant\nabout civil things; I answer and acknowledge, an oath may be spiritual,\nthough taken about earthly business; and accordingly it will prove, and\nonly prove, what before I have said, that a law may be civil though it\nconcern persons of this and of that religion, that is, as the persons\nprofessing it are concerned in civil respects of bodies or goods, as I\nhave opened; whereas if it concern the souls and religions of men, simply\nso considered in reference to God, it must of necessity put on the nature\nof religious or spiritual ordinance or constitution.\n\nBeside, it is a most improper and fallacious instance; for an oath, being\nan invocation of a true or false God to judge in a case, is an action of\na spiritual and religious nature, whatever the subject matter be about\nwhich it is taken, whether civil or religious: but a law or constitution\nmay be civil or religious, as the subject about which it is conversant is\neither civil, merely concerning bodies or goods; or religious, concerning\nsoul and worship.\n\n\n\n\nCHAP. XCIV.\n\n\n_Peace._ Their fifth head is concerning the magistrates\u2019 power in making\nof laws.\n\n\u201cFirst, they have power to publish and apply such civil laws in a state,\nas either are expressed in the word of God in Moses\u2019s judicials\u2014to wit,\nso far as they are of general and moral equity, and so binding all\nnations in all ages\u2014to be deducted by way of general consequence and\nproportion from the word of God.\n\n\u201cFor in a free state no magistrate hath power over the bodies, goods,\nlands, liberties of a free people, but by their free consents. And\nbecause free men are not free lords of their own estates, but are only\nstewards unto God, therefore they may not give their free consents to\nany magistrate to dispose of their bodies, goods, lands, liberties, at\nlarge as themselves please, but as God, the sovereign Lord of all, alone.\nAnd because the word is a perfect rule, as well of righteousness as of\nholiness, it will be therefore necessary that neither the people give\nconsent, nor that the magistrate take power to dispose of the bodies,\ngoods, lands, liberties of the people, but according to the laws and\nrules of the word of God.\n\n\u201cSecondly, in making laws about civil and indifferent things about the\ncommonweal,\n\n\u201cFirst, he hath no power given him of God to make what laws he please,\neither in restraining from or constraining to the use of indifferent\nthings; because that which is indifferent in its nature, may sometimes\nbe inexpedient in its use, and consequently unlawful, 1 Cor. ii. 5, it\nhaving been long since defended upon good ground, _Quicquid non expedit,\nquatenus non expedit, non licet._\n\n\u201cSecondly, he hath no power to make any such laws about indifferent\nthings, wherein nothing good or evil is shown to the people, but only on\nprincipally the mere authority or will of the imposer, for the observance\nof them, Col. ii. 21, 22; 1 Cor. vii. 23, compared with Eph. vi. 6.\n\n\u201cIt is a prerogative proper to God to require obedience of the sons of\nmen, because of his authority and will.\n\n\u201cThe will of no man is _regula recti_, unless first it be _regula recta_.\n\n\u201cIt is an evil speech of some, that in some things the will of the law,\nnot the _ratio_ of it, must be the rule of conscience to walk by; and\nthat princes may forbid men to seek any other reason but their authority,\nyea, when they command _frivola et dura_. And therefore it is the duty\nof the magistrate, in all laws about indifferent things, to show the\nreasons, not only the will: to show the expediency, as well as the\nindifferency of things of that nature.\n\n\u201cFor we conceive in laws of this nature, it is not the will of the\nlawgiver only, but the reason of the law which binds. _Ratio est rex\nlegis, et lex est rex regis._\n\n\u201cThirdly, because the judgment of expedient and inexpedient things is\noften difficult and diverse, it is meet that such laws should not proceed\nwithout due consideration of the rules of expediency set down in the\nword, which are these three:\n\n\u201cFirst, the rule of piety, that they may make for the glory of God, 1\nCor. x. 31.\n\n\u201cSecondly, the rule of charity, that no scandal come hereby to any weak\nbrother, 1 Cor. viii. 13.\n\n\u201cThirdly, the rule of charity, that no man be forced to submit against\nhis conscience, Rom. xiv. 14, 23, nor be judged of contempt of lawful\nauthority, because he is not suddenly persuaded of the expediency\nof indifferent things; for if the people be bound by God to receive\nsuch laws about such things, without any trial or satisfaction to the\nconscience, but must judge them expedient because the magistrate thinks\nthem so, then the one cannot be punished in following the other, in case\nhe shall sin in calling inexpedient expedient; but Christ saith the\ncontrary, _If the blind lead the blind, they shall both fall._\u201d\n\n[Sidenote: The authors\u2019 large confession of the liberty of conscience,\nfrom the laws of civil authority in spiritual cases.]\n\n_Truth._ In this passage these worthy men lay down such a ground as the\ngates of hell are not able to shake, concerning the magistrates\u2019 walking\nin indifferent things: and upon which ground that tower of Lebanon may\nbe raised, whereon there hang a thousand shields and bucklers, Cant. iv.\n4, to wit, that invincible truth, that no man is to be persecuted for\ncause of conscience. The ground is this, \u201cThe magistrate hath not power\nto make what laws he please, either in restraining or constraining to the\nuse of indifferent things.\u201d And further they confess, that the reason of\nthe law, not the will of it, must be the rule of conscience. And they add\nthis impregnable reason, viz. \u201cIf the people be bound to receive such\nlaws without satisfaction to conscience, then one cannot be punished for\nfollowing the other, in case he shall sin contrary to Christ Jesus, who\nsaith, _If the blind lead the blind, they shall both fall._\u201d\n\n[Sidenote: Civil magistrates confessed not to have power to urge the\nconscience in indifferent things.]\n\nHence I argue, if the civil magistrate have no power to restrain or\nconstrain their subjects in things in their own nature indifferent, as\nin eating of meats, wearing this or that garment, using this or that\ngesture; but that they are bound to try and examine his commands, and\nsatisfy their own reason, conscience, and judgment before the Lord,\nand that they shall sin, if they follow the magistrate\u2019s command, not\nbeing persuaded in their own soul and conscience that his commands\nare according to God: it will be much more unlawful and heinous in\nthe magistrate to compel the subjects unto that which, according to\ntheir consciences\u2019 persuasion, is simply unlawful, as unto a falsely\nconstituted church, ministry, worship, administration, and they shall not\nescape the ditch, by being led blindfold by the magistrate; but though he\nfall in first, yet they shall [fall] in after him and upon him, to his\ngreater and more dreadful judgment.\n\nIn particular thus, if the magistrate may restrain me from that gesture\nin the supper of the Lord which I am persuaded I ought to practise, he\nmay also restrain me by his commands from that supper of the Lord itself\nin such or such a church, according to my conscience.\n\nIf he cannot, as they grant, constrain me to such or such a garment\nin the worship of God, can he constrain me to worship God by such a\nministry, and with such worship, which my soul and conscience cannot be\npersuaded is of God?\n\nIf he cannot command me in that circumstance of time to worship God, this\nor that day, can he command me to the worship itself?\n\n[Sidenote: A threefold guilt lying upon civil powers commanding the\nsubject\u2019s soul in worship.]\n\n_Peace._ Methinks I discern a threefold guilt to lie upon such civil\npowers as impose upon and enforce the conscience, though not unto the\nministration and participation of the seals,[208] yet either to depart\nfrom that worship which it is persuaded of, or to any exercise or worship\nwhich it hath not faith in.\n\nFirst. Of an appearance of that Arminian, popish doctrine of free-will,\nas if it lay in their own power and ability to believe upon the\nmagistrate\u2019s command, since it is confessed that what is submitted to by\nany without faith it is sin, be it never so true and holy, Rom. xiv. 23.\n\nSecondly. Since God only openeth the heart and worketh the will, Phil.\nii. [13,] it seems to be a high presumption to suppose, that together\nwith a command restraining from or constraining to worship, that God\nis also to be forced or commanded to give faith, to open the heart, to\nincline the will, &c.\n\nThirdly. A guilt of the hypocrisy of their subjects and people, in\nforcing them to act and practise in matters of religion and worship\nagainst the doubts and checks of their consciences, causing their bodies\nto worship when their souls are far off, to draw near with their lips,\ntheir hearts being far off, &c.\n\n[Sidenote: Persons may with less sin be forced to marry whom they cannot\nlove, than to worship where they cannot believe.]\n\nWith less sin ten thousand-fold may a natural father force his daughter,\nor the father of the commonweal force all the maidens in a country to the\nmarriage-beds of such and such men whom they cannot love, than the souls\nof these and other subjects to such worship or ministry, which is either\na true or false bed, Cant. i. 16.\n\n_Truth._ Sweet Peace, your conclusions are undeniable, and oh! that they\nmight sink deep into those noble and honourable bosoms it so deeply\nconcerns! But proceed.\n\n\n\n\nCHAP. XCV.\n\n\n_Peace._ In that fifth head they further say thus:\u2014\n\n\u201cThirdly. In matters ecclesiastical we believe, first, that civil\nmagistrates have no power to make or constitute laws about church\naffairs, which the Lord Jesus hath not ordained in his word for the\nwell-ordering of the church; for the apostle solemnly chargeth Timothy,\nand in him all governors of the church, before God and the Lord Jesus\nChrist, _who is the only Potentate, the King of kings and Lord of lords_,\nthat the commandment given by him for the ordering of the church be kept\n_without spot, unrebukeable, to the appearing of the Lord Jesus Christ_,\n1 Tim. vi. 14, 15. And this commandment given in the word, the apostle\nsaith, _is able to make the man of God perfect in all righteousness_, 2\nTim. iii. 17. And, indeed, the administration of all Christ\u2019s affairs,\ndoth immediately aim at spiritual and divine ends, as the worship of God,\nand the salvation of men\u2019s souls: and, therefore, no law nor means can\nbe devised by the wisdom or wit of man that can be fit or able to reach\nsuch ends; but use must be made of such only as the divine wisdom and\nholy will of God hath ordained.\n\n\u201cSecondly. We believe the magistrate\u2019s power in making laws about church\naffairs, is not only thus limited and restrained by Christ to matters\nwhich concern the substance of God\u2019s worship and of church government,\nbut also such as concern outward order: as in rites and ceremonies for\nuniformity\u2019s sake. For we find not in the gospel, that Christ hath\nanywhere provided for the uniformity of churches, but only for their\nunity.\n\n\u201cPaul, in matters of Christian liberty, commendeth the unity of their\nfaith in the Holy Spirit, giving order that we should not judge nor\ncondemn one another, in difference of judgment and practice of such\nthings where men live to God on both sides, even though there were some\nerror on one side, Rom. xiv. 1-6. How much less in things indifferent,\nwhere there may be no error on either side.\n\n\u201cWhen the apostle directeth the church of Corinth, that _all things\nbe done decently and in order_, he meant not to give power to church\nofficers or to civil magistrates, to order whatever they should think\nmeet for decency and order; but only to provide that all the ordinances\nof God be administered in the church decently, without unnatural or\nuncivil uncomeliness, as that of long hair, or women\u2019s prophesying, or\nthe like; and orderly, without confusion or disturbance of edification,\nas the speaking of many at once in the church.\n\n\u201cThirdly. We do nevertheless willingly grant, that magistrates, upon\ndue and diligent search what is the counsel and will of God in his word\nconcerning the right ordering of the church, may and ought to publish\nand declare, establish and ratify, such laws and ordinances as Christ\nhath appointed in his word for the well ordering of church affairs: both\nfor the gathering of the church, and the right administration of all\nthe ordinances of God amongst them, in such a manner as the Lord hath\nappointed to edification. The law of Artaxerxes, Ezra vii. 23, was not\nusurpation over the church\u2019s liberty; but a royal and just confirmation\nof them: _Whatsoever is commanded by the God of heaven:\u2014for why should\nthere be wrath against [the realm of] the king and his sons?_\u201d\n\n_Truth._ Dear Peace, methinks I see before mine eyes a wall daubed up,\nof which Ezekiel speaks, with untempered mortar. Here they restrain the\nmagistrate from making laws, either concerning the substance or ceremony\nof religion, but such only as Christ hath commanded; and those, say they,\nthey must publish and declare after the example of Artaxerxes.\n\nI shall herein perform two things: first, examine this magistrate\u2019s\nduty to publish, declare, &c., such laws and ordinances as Christ hath\nappointed.\n\nSecondly, I shall examine that proof from Artaxerxes, Ezra vii. 23.\n\n[Sidenote: God\u2019s Israel desirous of Saul\u2019s arm of flesh.]\n\nIn the first, methinks I hear the voice of the people of Israel, 1 Sam.\nviii. 5, _Make us a king_, that may rule over us after the manner of the\nnations: rejecting the Lord ruling over them by his holy word, in the\nmouth of his prophets, and sheltering themselves under an arm of flesh;\nwhich arm of flesh God gave them in his anger, and cut off again in his\nwrath, after he had persecuted David, the figure of Christ Jesus, who\nhath given his people the sceptre and sword of his word and Spirit, and\nrefused a temporal crown or weapons in the dispensation of his kingdom.\n\nWhere did the Lord Jesus or his messengers charge the civil magistrate,\nor direct Christians to petition him, to publish, declare, or establish\nby his arm of flesh and earthly weapons, the religion and worship of\nChrist Jesus?\n\nI find the beast and false prophet, whose rise and doctrine is not from\nheaven, but from the sea and earth, dreadful and terrible, by a civil\nsword and dignity, Rev. xiii. 2.\n\nI find the beast hath gotten the power and might of the kings of the\nearth, Rev. xvii. 13.\n\n[Sidenote: The seven-headed beast and the Lamb differ in their weapons.]\n\nBut the Lamb\u2019s weapons are spiritually mighty, 2 Cor. x. [4.] &c.,\nhis sword is two-edged, coming out of his mouth, Rev. i. [16.] His\npreparations for war are white horses and white harness, which are\nconfessed by all to be of a spiritual nature, Rev. xix.\n\n[Sidenote: Naboth\u2019s case typical.]\n\nWhen that whore Jezebel stabbed Naboth with her pen, in stirring up the\npeople to stone him as a blasphemer of God and the king, what a glorious\nmask or veil of holiness she put on? _Proclaim a fast_, set a day apart\nfor humiliation; and for confirmation, let all be ratified by the king\u2019s\nauthority, name, and seal, 1 Kings xxi. 8, 9.\n\nWas not this recorded for all God\u2019s Naboths, standing for their spiritual\ninterests in heavenly things\u2014typed out by the typical earth and ground of\nCanaan\u2019s land\u2014that they _through patience and comfort of the scriptures\nmight have hope_? Rom. xv. 4.\n\nAgain, I demand, who shall here sit [to] judge, whether the magistrate\ncommand any other substance or ceremony but what is Christ\u2019s?\n\nBy their former conclusions, every soul must judge what the magistrate\ncommandeth, and is not bound, even in indifferent things, to the\nmagistrates\u2019 law, further than his own soul, conscience, and judgment\nascends to the reason of it. Here, the magistrate must make laws for that\nsubstance and ceremony which Christ appointed. But yet he must not do\nthis with his eyes open, but blindfold and hoodwinked; for if he judge\nthat to be the religion of Christ, and such to be the order therein,\nwhich their consciences judge otherwise, and assent not to, they profess\nthey must submit only to Christ\u2019s laws, and therefore they are not bound\nto obey him.\n\n[Sidenote: Civil powers abused as a guard about the bed of spiritual\nwhoredoms.]\n\nOh! what is this but to make use of the civil powers and governors of the\nworld, as a guard about the spiritual bed of soul-whoredoms, in which the\nkings of the earth commit spiritual fornication with the great whore,\nRev. xvii. 2,\u2014as a guard, while the inhabitants of the earth are drinking\nthemselves drunk with the wine of her fornication?\n\nBut oh! what terrifyings, what allurings are in Jeremy\u2019s curse and\nblessing! Jer. xvii. [5.] _Cursed is the man that trusteth in man,\nthat maketh flesh his arm_,\u2014too, too common in spiritual matters\u2014_and\nwhose heart departeth from Jehovah: he shall be as a heath in the\nwilderness_\u2014even in the spiritual and mystical wilderness\u2014_and shall not\nsee when comfort comes, but shall abide in drought in the wilderness, in\na barren land_, &c.\n\n\n\n\nCHAP. XCVI.\n\n\n_Peace._ Oh! what mysteries are these to flesh and blood! how hard for\nflesh to forsake the arm thereof! But pass on, dear Truth, to their proof\npropounded, Ezra vii. 23, wherein Artaxerxes confirmed by law whatever\nwas commanded by the God of heaven.\n\n[Sidenote: Ezra vii. 23, discussed.]\n\n_Truth._ In this scripture I mind, first, the people of God captivated\nunder the dominion and government of the kings of Babel and Persia.\n\nSecondly. Artaxerxes\u2019s favour to these captives,\n\n1. Of freedom to their consciences.\n\n2. Of bounty towards them.\n\n3. Of exempting of some of them from common charges.\n\nThirdly. Punishments on offenders.\n\nFourthly. The ground that carries him on to all this.\n\nFifthly. Ezra praising of God for putting this into the heart of the king.\n\n[Sidenote: God\u2019s people not subject to the kings of Babel or Persia in\nspirituals.]\n\nConcerning the people of God the Jews, they were as lambs and sheep in\nthe jaws of the lion, the dearly beloved of his soul under the devouring\ntyrants of the world, both the Babylonian and the Persian, far from their\nown nation and the government of their own anointed kings, the figures of\nthe true King of the Jews, the Lord Jesus Christ.\n\nIn this respect it is clear, that the Jews were no more subject to the\nkings of Babylon and Persia in spiritual things, than the vessels of the\nsanctuary were subject to the king of Babel\u2019s use, Dan. v.\n\nConcerning this king, I consider, first, his person: a gentile idolater,\nan oppressing tyrant, one of those devouring beasts, Dan. vii. and viii.\nA hand of bloody conquest set the crown upon the head of these monarchs;\nand although in civil things they might challenge subjection, yet why\nshould they now sit down in the throne of Israel, and govern the people\nand church of God in spiritual things?\n\n[Sidenote: Tyrants\u2019 hearts sometimes wonderfully mollified towards God\u2019s\npeople.]\n\nSecondly. Consider his acts of favour, and they will not amount to a\npositive command that any of the Jews should go up to build the temple,\nnor that any of them should practise his own worship, which he kept and\njudged the best for his own soul and people.\n\nIt is true, he freely permits them and exerciseth a bounteous assistance\nto them. All which argues no more, but that sometimes it pleaseth God to\nopen the hearts of tyrants greatly to favour and further his people. Such\nfavour found Nehemiah and Daniel, and others of God\u2019s people have and\nshall find, so often as it pleaseth him to honour them that honour him\nbefore the sons of men.\n\n_Peace._ Who sees not how little this scripture contributes to their\ntenent? But why, say some, should this king confirm all with such severe\npunishments? and why for all this should Ezra give thanks to God, if it\nwere not imitable for after times?\n\n_Truth._ The law of God, which he confirmed, he knew not, and therefore\nneither was, nor could he be a judge in the case.\n\n[Sidenote: Nebuchadnezzar, Darius, and Artaxerxes, their decrees\nexamined.]\n\nAnd for his ground, what was it but the common terrors and convictions of\nan affrighted conscience?\n\nIn such fits and pangs, what have not Pharaohs, Sauls, Ahabs, Herods,\nAgrippas spoken? And what wonderful decrees have Nebuchadnezzar, Cyrus,\nDarius, Artaxerxes, put forth concerning the God of Israel, Dan. iii. and\nvi., and Ezra i. and vii., &c.; and yet as far from being charged with,\nas they were from being affected to, the spiritual crown of governing the\nworship of God, and the conscience of his people.\n\n[Sidenote: Ezra\u2019s thanksgiving for the king\u2019s decree examined.]\n\nIt is true, Ezra most piously and justly gave thanks to God for putting\nsuch a thing into the heart of the king; but what makes this a pattern\nfor the laws of civil governors now under the gospel? It suited well with\nthat national state of God\u2019s church, that the gentile king should release\nthem, permit them to return to their own land, assist them with other\nfavours, and enable them to execute punishments upon offenders according\nto their national state.\n\nBut did God put such a thing as this into the heart of the king, viz.,\nto restrain upon pain of death all the millions of men under his dominion\nfrom the idolatries of their several and respective countries? to\nconstrain them all, upon the like penalty, to conform to the worship of\nthe God of Israel, to build him a temple, erect an altar, ordain priests,\noffer sacrifice, observe the fasts and feasts of Israel? Yea, did God\nput it into the king\u2019s heart to send Levites into all the parts of his\ndominion, compelling them to hear? which is but a natural thing, as some\nunsoundly speak,[209] unto which all are bound to submit.\n\n[Sidenote: The duty of all civil states toward the consciences of their\nsubjects.]\n\nWell, however, Ezra gives thanks to God for the king; and so should all\nthat fear God in all countries, if he would please to put it into the\nhearts of the kings, states, and parliaments, to take off the yokes of\nviolence, and permit, at least, the consciences of their subjects, and\nespecially such as in truth make conscience of their worships to the God\nof Israel: and yet, no cause for Ezra then, or God\u2019s Ezras and Israelites\nnow, to acknowledge the care and charge of God\u2019s worship, church, and\nordinances, to lie upon the shoulders of Artaxerxes, or any other civil\nprince or ruler.\n\n[Sidenote: Christ needs no human confirmations.]\n\nLastly. For the confirmation or ratification which they suppose\nmagistrates are bound to give to the laws of Christ, I answer, God\u2019s\ncause, Christ\u2019s truth, and the two-edged sword of his word, never stood\nin need of a temporal sword or a human witness to confirm and ratify\nthem. If we receive the witness of an honest man, the witness of the most\nholy God is greater, 1 John v. 9.\n\n[Sidenote: The sum of the examples of gentile kings decreeing for God\u2019s\nworship in scripture.]\n\nThe result and sum of the whole matter is this:\u20141. It may please God\nsometimes to stir up the rulers of the earth to permit and tolerate, to\nfavour and countenance, God\u2019s people in their worships, though only out\nof some strong conviction of conscience or fear of wrath, &c.: and yet\nthemselves neither understand God\u2019s worship, nor leave their own state,\nidolatry, or country\u2019s worship.\n\nFor this God\u2019s people ought to give thanks unto God; yea, and all\nmen from this example may learn, not to charge upon the magistrates\u2019\nconscience\u2014besides the care of the civil peace, the bodies and goods of\nmen\u2014the spiritual peace, in the worship of God and souls of men; but\nhence are magistrates instructed favourably to permit their subjects in\ntheir worships, although themselves be not persuaded to submit to them,\nas Nebuchadnezzar, Cyrus, Darius, and Artaxerxes did.\n\n\n\n\nCHAP. XCVII.\n\n\n_Peace._ The sixth question is this:\u2014How far the church is subject to\ntheir laws?\n\n\u201cAll those,\u201d say they, \u201cwho are members of the commonweal are bound to\nbe subject to all the just and righteous laws thereof, and therefore,\nmembership in churches not cutting men off from membership in\ncommonweals, they are bound to be subject, even every soul, Rom. xiii.\n1, as Christ himself and the apostles were in their places wherein they\nlived. And therefore to exempt the clergy, as the papists do, from civil\nsubjection, and to say that _generatio clerici_ is _corruptio subditi_,\nis both sinful and scandalous to the gospel of God; and though all are\nequally subject, yet church members are more especially bound to yield\nsubjection, and the most eminent most especially bound, not only because\nconscience doth more strongly bind, but also because their ill examples\nare more infectious to others, pernicious to the state, and provoke\nGod\u2019s wrath to bring vengeance on the state.\n\n\u201cHence, if the whole church, or officers of the church, shall sin against\nthe state, or any person, by sedition, contempt of authority, heresy,\nblasphemy, oppression, slander, or shall withdraw any of their members\nfrom the service of the state without the consent thereof, their persons\nand estates are liable to civil punishments of magistrates, according\nto their righteous and wholesome laws, Exod. xxii. 20; Levit. xxiv. 16;\nDeut. xiii. 5, and xviii. 10.\u201d\n\n_Truth._ What concerns this head in civil things, I gladly subscribe\nunto: what concerns heresy, blasphemy, &c., I have plentifully before\nspoken to, and shall here only say two things.\n\nFirst. Those scriptures produced concern only the people of God in a\nchurch estate, and must have reference only to the church of Christ\nJesus, which, as Mr. Cotton confesseth,[210] is not national but\ncongregational, of so many as may meet in one place, 1 Cor. xiv. [23.]\nand therefore no civil state can be the antitype and parallel: to which\npurpose, upon the eleventh question, I shall at large show the difference\nbetween the national church and state of Israel, and all other states and\nnations in the world.\n\n[Sidenote: The law of putting to death blasphemers of Christ, cuts off\nall hopes from the Jews of partaking in his blood.]\n\nSecondly. If the rulers of the earth are bound to put to death all\nthat worship other gods than the true God, or that blaspheme (that is,\nspeak evil of in a lesser or higher degree) that one true God: it must\nunavoidably follow, that the _beloved for the Father\u2019s sake_, the Jews,\nwhose very religion blasphemeth Christ in the highest degree\u2014I say, they\nare actually sons of death, and all to be immediately executed according\nto those quoted scriptures. And\u2014\n\n[Sidenote: The direful effects of fighting for conscience.]\n\nSecondly. The towns, cities, nations, and kingdoms of the world, must\ngenerally be put to the sword, if they speedily renounce not their gods\nand worships, and so cease to blaspheme the true God by their idolatries.\nThis bloody consequence cannot be avoided by any scripture rule, for if\nthat rule be of force, Deut. xiii. and xviii., not to spare or show mercy\nupon person or city falling to idolatry, that bars out all favour or\npartiality; and then what heaps upon heaps in the slaughter-houses and\nshambles of civil laws must the world come to, as I have formerly noted;\nand that unnecessarily, it being not required by the Lord Jesus for his\nsake, and the magistrate\u2019s power and weapons being essentially civil,\nand so not reaching to the impiety or ungodliness but the incivility and\nunrighteousness of tongue or hand.\n\n\n\n\nCHAP. XCVIII.\n\n\n_Peace._ Dear Truth, these are the poisoned daggers stabbing at my tender\nheart! Oh, when shall the Prince of peace appear, and reconcile the\nbloody sons of men! but let me now propose their seventh head: viz.,\u2014\n\n\u201cIn what order may the magistrate execute punishment on a church or\nchurch member that offendeth his laws?\n\n\u201cFirst. Gross and public, notorious sins, which are against the light of\nconscience, as heresy, &c., there the magistrate keeping him under safe\nward should send the offender first to the church to heal his conscience,\nstill provided that the church be both able and willing thereunto: by\nwhich means the magistrate shall convince such a one\u2019s conscience that he\nseeketh his healing, rather than his hurt.\n\n\u201cThe censure also against him shall proceed with more power and blessing,\nand none shall have cause to say that the magistrate persecutes men for\ntheir consciences, but that he justly punishes such a one for sinning\nrather against his conscience, Tit. iii. 10.\n\n\u201cSecondly, in private offences how the magistrate may proceed, see chap.\nxii. It is not material whether the church or magistrate take it first in\nhand. Only with this caution, that if the state take it first in hand,\nthey are not to proceed to death or banishment, until the church hath\ntaken their course with him, to bring him to repentance, provided that\nthe church be willing and ready thereunto.\n\n\u201cSecondly, in such sins wherein men plead conscience, as heresy,\u201d &c.\n\n_Truth._ Here I have many just exceptions and considerations to present.\n\nFirst, they propose a distinction of some sins: some are against the\nlight of conscience, &c., and they instance in heresy.\n\n[Sidenote: Error is confident as well as truth.]\n\n_Ans._ I have before discussed this point of a heretic sinning against\nlight of conscience. And I shall add, that however they lay this down\nas an infallible conclusion, that all heresy is against light of\nconscience, yet\u2014to pass by the discussion of the nature of heresy, in\nwhich respect it may so be that even themselves may be found heretical,\nyea, and that in fundamentals\u2014how do all idolaters after light presented,\nand exhortations powerfully pressed, either Turks or pagans, Jews or\nanti-christians, strongly even to the death hold fast, or rather are held\nfast by, their delusions.\n\n[Sidenote: God\u2019s people as well as others will be found obstinate in\nfundamental errors, in which sufferings and persecution doth harden.]\n\nYea, God\u2019s people themselves, being deluded and captivated, are strongly\nconfident even against some fundamentals, especially of worship: and yet\nnot against the light, but according to the light or eye of a deceived\nconscience.\n\nNow all these consciences walk on confidently and constantly, even to\nthe suffering of death and torments; and are more strongly confirmed in\ntheir belief and conscience, because such bloody and cruel courses of\npersecution are used toward them.\n\nSecondly, speaks not the scripture expressly of the Jew, Isa. vi., Matt.\nxiii., Acts xxviii., that God hath given them the spirit of slumber,\neyes that they should not see, &c.? all which must be spoken of the very\nconscience, which He that hath the golden key of David can only shut and\nopen, and all the picklocks or swords in all the smiths\u2019 shops in the\nworld can neither by force or fraud prevent his time.\n\n[Sidenote: Strong delusions.]\n\nIs it not said of anti-christians, 2 Thess. ii., that God hath sent them\nstrong delusions? so strong and efficacious that they believe a lie,\nand that so confidently, and some so conscientiously, that death itself\ncannot part between the delusion and their conscience.\n\n\u201cAgain, the magistrate, say they, keeping him in safe ward: that is, the\nheretic, the blasphemer, idolater,\u201d &c.\n\n_Peace._ I here ask all men that love even the civil peace, where the\nLord Jesus hath spoken a tittle of a prison or safe ward to this purpose?\n\n_Truth._ We find indeed a prison threatened by God to his irreconciled\nenemies, neglecting to account with him, Matt. v. 25.\n\nWe find a prison into which persecutors cast the saints. So John, so\nPaul, and the apostles, Matt. xiv. 10, &c., were cast; and the great\ncommander of, and caster into prison, is the devil, Rev. ii. 10.\n\n[Sidenote: Spiritual prisons.]\n\nWe find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19,\nthe spirits formerly rebellious against Christ Jesus, speaking by Noah\nunto them, now kept in safe ward against the judgment of the great day.\n\nIn excommunication, a soul obstinate in sin is delivered to Satan his\njailor, and he keeps him in safe ward, until it pleaseth God to release\nhim.\n\nThere is a prison for the devil himself a thousand years, Rev. xx. [2,\n3.] And a lake of eternal fire and brimstone, into which the beast and\nfalse prophet, and all not written in the Lamb\u2019s book, and the devil that\ndeceived them, shall eternally be there secured and tormented.\n\n[Sidenote: Christ Jesus appointed no material prisons for blasphemers of\nhim, &c.]\n\nBut neither amongst these, nor in any other passage of the New Testament,\ndo we find a prison appointed by Christ Jesus for the heretic,\nblasphemer, idolater, &c. being not otherwise guilty against the civil\nstate.\n\n[Sidenote: The bishops\u2019 prisons.]\n\nIt is true, anti-christ, by the help of civil powers, hath his prisons\nto keep Christ Jesus and his members fast: such prisons may well be\ncalled the bishops\u2019 prisons, the pope\u2019s, the devil\u2019s prisons. These\ninquisition-houses have ever been more terrible than the magistrate\u2019s.\n\nAt first, persecuting bishops borrowed prisons of the civil magistrate,\nas now their successors do still in the world; but afterward they wrung\nthe keys out of the magistrates\u2019 hands, and hung them at their own\ngirdles, and would have prisons of their own: as doubtless will that\ngeneration still do, if God prevent them not.\n\n\n\n\nCHAP. XCIX.\n\n\n_Peace._ Again, say they, the magistrate should send him first to the\nchurch to heal his conscience.\n\n[Sidenote: Like mother like daughter.]\n\n_Truth._ Is not this as the prophet speaks [Ezek. xvi. 44,] like\nmother like daughter? So the mother of whoredoms, the church of Rome,\nteacheth and practiseth with all her heretics: first let the holy church\nconvince them, and then deliver them to the secular power to receive the\npunishment of heretics.\n\n[Sidenote: Conscience not so easily healed and cured.]\n\n_Peace._ Methinks also they approach near that popish tenent, _ex opere\noperato_: for their exhortations and admonitions must necessarily be\nso operative and prevalent, that if the heretic repent not, he now\nsins against his conscience: not remembering that peradventure, 2 Tim.\nii. [25,] _If peradventure, God will give them repentance_; and how\nstrong delusions are, and believing of lies, and how hard it is to be\nundeceived, especially in spirituals!\n\n_Truth._ And as it may so prove, when a heretic indeed is brought to\nthis college of physicians to have his conscience healed, and one\nheretic is to cure another. So also when any of Christ\u2019s witnesses,\nsupposed heretics, are brought before them, how doth the Lord Jesus\nsuffer whippings and stabs, when his name, and truths, and witnesses, and\nordinances, are all profaned and blasphemed.\n\n[Sidenote: Wounding instead of healing of consciences.]\n\nBesides, suppose a man to be a heretic, and yet suppose him brought\nas the magistrate\u2019s prisoner, though to a true church, to heal his\nconscience: what promise of presence and blessing hath the Lord Jesus\nmade to his church and spouse in such a way? and how common is it\nfor heretics either to be desperately hardened by such cruel courses\n(yet pretending soul-healing), or else through fear and terror to\npractise gross hypocrisy, even against their consciences. So that these\nchirurgeons and physicians pretending to heal consciences by such a\ncourse, wound them deeper, and declare themselves chirurgeons and\nphysicians of no value.\n\n_Peace._ But what think you of the proviso added to their proposition,\nviz., \u201cProvided the church be able and willing?\u201d\n\n[Sidenote: Christ\u2019s spouse able and willing to heal wounded consciences.]\n\n_Truth._ Doubtless this proviso derogates not a little from the nature\nof the spouse of Christ. For _she_, like that gracious woman, Prov.\nxxxi. 26, _openeth her mouth with wisdom, and in her tongue is the law\nof grace_: she is _the pillar and ground of truth_, 1 Tim. iii. 15,\nthe golden candlestick from whence true light shineth: the angels or\nministers thereof able to try false apostles, Rev. ii. 2, and _convince\nthe gainsayers_, Tit. i. 9.\n\nAgain, according to their principles of suppressing persons and churches\nfalsely worshipping, how can they permit such a blind and dead church not\nable and willing to heal a wounded conscience?\n\n_Peace._ What should be the reason of this their expression?\n\n_Truth._ Doubtless their consciences tell them how few of those churches\nwhich they yet acknowledge churches, are able and willing to hold forth\nChrist Jesus the Sun of righteousness, healing with his wings the\ndoubting and afflicted conscience.\n\nLastly, their conscience tells them, that a servant of Christ Jesus may\npossibly be sent as a heretic to be healed by a false church, which\nchurch will never be willing to deal with him, or never be able to\nconvince him.\n\n_Peace._ Yea, but they say, \u201cby such a course the magistrate shall\nconvince such a one\u2019s conscience that he seeks his good,\u201d &c.\n\n_Truth._ If a man thus bound be sent to a church to be healed in his\nconscience, either he is a heretic or he is not.\n\n[Sidenote: A persecuting church disputes with a heretic as a cat with the\nmouse; and with a true witness as a lion with a lamb in his paw.]\n\nAdmit he be: yet he disputes in fear, as the poor thief; [or as] the\nmouse disputes with a terrible persecuting cat, who while she seems to\nplay and gently toss, yet the conclusion is a proud, insulting, and\ndevouring cruelty.\n\nIf no heretic, but an innocent and faithful witness of any truth of\nJesus, disputes he not as a lamb in the lion\u2019s paw, being sure in the end\nto be torn in pieces?\n\n_Peace._ They add, \u201cThe censure, this way, proceeds with more power and\nblessing.\u201d\n\n_Truth._ All power and blessing is from the blessed Son of God, unto whom\nall power is given from the Father, in heaven and earth. He hath promised\nhis presence with his messengers, preaching and baptizing, to the world\u2019s\nend, ratifying in heaven what they bind or loose on earth.\n\nBut let any man show me such a commission, instruction, and promise,\ngiven by the Son of God to civil powers in these spiritual affairs of his\nChristian kingdom and worship?\n\n_Peace._ Lastly, they conclude, \u201cThis course of first sending the heretic\nto be healed by the church, takes away all excuse; for none can say\nthat he is persecuted for his conscience, but for sinning against his\nconscience.\u201d\n\n[Sidenote: Persecutors endure not so to be called.]\n\n_Truth._ Jezebel, placing poor Naboth before the elders as a blasphemer\nof God and the king, and sanctifying the plotted and intended murder with\na day of humiliation, may seem to take away all excuse, and to conclude\nthe blasphemer worthy to be stoned. But Jehovah, the God of recompences\n(Jer. li. 56), when he makes inquisition for blood, will find both\nJezebel and Ahab guilty, and make the dogs a feast with the flesh of\nJezebel, and leave not to Ahab a man to piss against the wall; for (as\nPaul in his own plea) there was nothing committed worthy of death: and\nagainst thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in\nany civil fact against the state.\n\n\n\n\nCHAP. C.\n\n\n_Peace._ Their eighth question is this, viz., what power magistrates have\nabout the gathering of churches?\n\n\u201cFirst, the magistrate hath power, and it is his duty to encourage and\ncountenance such persons as voluntarily join themselves in holy covenant,\nboth by his presence (if it may be) and promise of protection, they\naccepting the right hand of fellowship from other neighbour churches.\n\n\u201cSecondly, he hath power to forbid all idolatrous and corrupt assemblies,\nwho offer to put themselves under their patronage, and shall attempt to\njoin themselves into a church-estate, and if they shall not hearken,\nto force them therefrom by the power of the sword, Ps. ci. 8. For our\ntolerating many religions in a state in several churches, besides the\nprovoking of God, may in time not only corrupt, leaven, divide, and so\ndestroy the peace of the churches, but also dissolve the continuity of\nthe state, especially ours, whose walls are made of the stones of the\nchurches, it being also contrary to the end of our planting in this part\nof the world, which was not only to enjoy the pure ordinances, but to\nenjoy them all in purity.\n\n\u201cThirdly, he hath power to compel all men within his grant to hear the\nword: for hearing the word of God is a duty, which the light of nature\nleadeth even heathens to. The Ninevites heard Jonah, though a stranger,\nand unknown unto them to be an extraordinary prophet, Jonah iii. And\nEglon, the king of Moab, hearing that Ehud had a message from God, he\nrose out of his seat for more reverent attention, Judg. iii. 20.\n\n\u201cYet he hath no power to compel all men to become members of churches,\nbecause he hath not power to make them fit members for the church, which\nis not wrought by the power of the sword, but by the power of the word;\nnor may we force the churches to accept of any for members but those whom\nthe churches themselves can freely approve of.\u201d\n\n_Truth._ To the first branch of this head I answer, that the magistrate\nshould encourage and countenance the church, yea, and protect the persons\nof the church from violence, disturbance, &c., it being truly noble and\nglorious, by how much the spouse and queen of the Lord Jesus transcends\nthe ladies, queens, and empresses of the world in glory, beauty,\nchastity, and innocency.\n\nIt is true, all magistrates in the world do this: viz., encourage and\nprotect the church or assembly of worshippers which they judge to be true\nand approve of; but not permitting other consciences than their own, it\nhath come to pass in all ages, and yet doubtless will, that the Lord\nJesus and his queen are driven and persecuted out of the world.\n\nTo the second, that the magistrate ought to suppress all churches which\nhe judgeth false, he quoteth Ps. ci. 8, _Betimes I will cut off the\nwicked of the land; that I may cut off all evil doers from the city of\nJehovah_: unto which he addeth four reasons.\n\n_Peace._ Dear Truth, first, a word to that scripture, so often quoted,\nand so much boasted of.\n\n[Sidenote: Ps. ci. 8, concerning the cutting off the wicked, examined.]\n\n_Truth._ Concerning that holy land of Canaan, concerning the city of\nJehovah, Jerusalem, out of which king David here resolves to cut off all\nthe wicked and evil doers, I shall speak more largely on the eleventh\nhead or question, in the differences between that and all other lands.\n\n[Sidenote: No land of Canaan, nor holy city, now.]\n\nAt present I answer, there is no holy land or city of the Lord, no king\nof Sion, &c., but the church of Jesus Christ, and the King thereof,\naccording to 1 Pet. ii. 9, _Ye are a holy nation_; and Jerusalem is\nthe holy people of God in the true profession of Christianity, Heb.\nxii., Gal. iv., and Rev. xxi., out of which the Lord Jesus by his holy\nordinances, in such a government, and by such governors as he hath\nappointed, he cuts off every wicked person and evil doer.\n\n[Sidenote: No difference of lands and cities since the coming, as was\nbefore the coming, of the Lord Jesus.]\n\nIf Christ Jesus had intended any difference of place, cities, or\ncountries, doubtless Jerusalem and Samaria had been thought of, or the\ncities of Asia, wherein the Christian religion was so gloriously planted.\n\nBut the Lord Jesus disclaims Jerusalem and Samaria from having any\nrespect of holiness more than other cities, John iv. 21.\n\nAnd the Spirit of God evidently testifieth that the churches were in the\ncities and countries, not that the whole cities or countries were God\u2019s\nholy land and cities, out of which all false worshippers and wicked\npersons were to be cut, Rev. ii. and iii.\n\nThe devil\u2019s throne was in the city of Pergamos in respect of the state\nand persecution of it, and yet there was also the throne of the Lord\nJesus set up in his church or worshippers in Pergamos, out of which the\nBalaamites, and Nicolaitanes, and every false worshipper, were to be\ncast, though not out of the city of Pergamos: for then Pergamos must have\nbeen thrown out of Pergamos, and the world out of the world.\n\n\n\n\nCHAP. CI.\n\n\n_Peace._ Oh! that my head were a fountain, and mine eyes rivers of tears,\nto lament my children, the children of peace and light, thus darkening\nthat and other lightsome scriptures with such dark and direful clouds of\nblood.\n\n[Sidenote: The bloody interpretation of Ps. ci.]\n\n_Truth._ Sweet Peace, thy tears are seasonable and precious, and bottled\nup in the heavens; but let me add a second consideration from that\nscripture. If that scripture may now literally be applied to nations and\ncities, in a parallel to Canaan and Jerusalem, since the gospel, and\nthis Ps. ci. be literally to be applied to cities, towns, and countries\nin Europe and America, not only such as essay to join themselves (as\nthey here speak) in a corrupt church estate, but such as know no church\nestate, nor God, nor Christ, yea, every wicked person and evil doer,\nmust be hanged or stoned, &c., as it was in Israel; and if so, how many\nthousands and millions of men and women in the several kingdoms and\ngovernments of the world, must be cut off from their lands, and destroyed\nfrom their cities, as this scripture speaks!\n\nThirdly, since those persons in the New English plantations accounted\nunfit for church estate, yet remain all members of the church of England,\nfrom which New England dares not separate, no not in their sacraments\n(as some of the independents have published), what riddle or mystery, or\nrather fallacy of Satan is this![211]\n\n[Sidenote: The New English separate in America, but not in Europe.]\n\n_Peace._ It will not be offence to charity to make conjecture: first,\nherein New England churches secretly call their mother whore, not\ndaring in America to join with their own mother\u2019s children, though\nunexcommunicate: no, nor permit them to worship God after their\nconsciences, and as their mother hath taught them this secretly and\nsilently, they have a mind to do, which publicly they would seem to\ndisclaim, and profess against.\n\n[Sidenote: The New English permit not their brethren of Old England\nto enjoy their consciences, lest their own numbers might exceed their\nown, or at least the greatness of their own assemblies and maintenances\ndecrease.]\n\nSecondly, if such members of Old England should be suffered to enjoy\ntheir consciences in New England\u2014however it is pretended they would\nprofane ordinances for which they are unfit (as true it is in that\nnatural persons are not fit for spiritual worship), yet this appears not\nto be the bottom, for in Old England the New English join with Old in\nthe ministration of the word, prayer, singing, contribution, maintenance\nof the ministry, &c.\u2014if, I say, they should set up churches after their\nconscience, the greatness and multitudes of their own assemblies would\ndecay, and with all the contributions and maintenance of their ministers,\nunto which all or most have been forced.\n\n_Truth._ Dear Peace, these are more than conjectures, thousands now espy;\nand all that love the purity of the worship of the living God should\nlament such halting. I shall add this, not only do they partially neglect\nto cut off the wicked of the land, but such as themselves esteemed\nbeloved and godly have they driven forth, and keep out others which\nwould come unto them, eminently godly by their own confession; because\ndiffering in conscience and worship from them, and consequently not to\nbe suffered in their holy land of Canaan.[212]\n\nBut having examined that scripture alleged, let us now weigh their\nreasons.\n\nFirst, say they, the not cutting off by the sword, but tolerating many\nreligions in a state would provoke God: unto which\u2014\n\n[Sidenote: Christ Jesus never appointed all religions but his own to be\ncut off by the civil sword.]\n\nI answer, first (and here being no scripture produced to these reasons,\nshall the sooner answer), that no proof can be made from the institutions\nof the Lord Jesus that all religions but one are to be cut off by the\ncivil sword; that national church in that typical land of Canaan being\nabolished and the Christian commonweal or church instituted.\n\n[Sidenote: A bloody mother.]\n\nSecondly. I affirm that the cutting off by the sword other consciences\nand religions, is (contrarily) most provoking unto God, expressly against\nhis will concerning the tares, Matt. xiii., as I have before proved;\nas also the bloody mother of all those monstrous mischiefs, where such\ncutting off is used, both to the souls and bodies of men.\n\nThirdly. Let conscience and experience speak how in the not cutting off\nof their many religions, it hath pleased God not only not to be provoked,\nbut to prosper the state of the United Provinces, our next neighbours,\nand that to admiration.\n\n_Peace._ The second reason is, such tolerating would leaven, divide, and\ndestroy the peace of the churches.\n\n[Sidenote: Christ\u2019s spiritual power most powerful.]\n\n_Truth._ This must also be denied upon so many former scriptures\nand reasons produced, proving the power of the Lord Jesus, and the\nsufficiency of his spiritual power in his church, for the purging forth\nand conquering of the least evil: yea, and for the bringing every thought\nin subjection unto Christ Jesus, 2 Cor. x.\n\n[Sidenote: Christ forbidding his followers to permit leaven in the\nchurch, doth not forbid to permit leaven in the world.]\n\nI add, they have not produced one scripture, nor can, to prove that the\npermitting of leaven of false doctrine in the world or civil state,\nwill leaven the churches: only we find that the permission of leaven in\npersons, doctrines, or practices in the church, that indeed will corrupt\nand spread, 1 Cor. v., and Gal. v.; but this reason should never have\nbeen alleged, were not the particular churches in New England but as so\nmany implicit parish churches in one implicit national church.\n\n_Peace._ Their third reason is, it will dissolve the continuity of the\nstate, especially theirs, where the walls are made of the stones of the\nchurches.\n\n[Sidenote: The wall, Cant. viii. 9, discussed.]\n\n_Truth._ I answer briefly to this bare affirmation thus: that the true\nchurch is a wall spiritual and mystical, Cant. viii. 9.\n\nThat consequently a false church or company is a false or pretended wall,\nand none of Christ\u2019s.\n\nThe civil state, power, and government is a civil wall, &c., and\u2014\n\nLastly. The walls of earth or stone about a city, are the natural or\nartificial wall or defence of it.\n\nNow, in consideration of these four walls, I desire it may be proved\nfrom the scriptures of truth, how the false spiritual wall, or company\nof false worshippers suffered in a city, can be able to destroy the true\nChristian wall, or company of believers.\n\n[Sidenote: A spiritual wall cannot properly impair the civil.]\n\nAgain, how this false spiritual wall, or false church permitted,\ncan destroy the civil wall, the state and government of the city and\ncitizens, any more than it can destroy the natural or artificial wall of\nearth or stone.\n\nSpiritual may destroy spiritual, if a stronger and victorious; but\nspiritual cannot reach to artificial or civil.\n\n_Peace._ Yea; but they fear the false spiritual wall may destroy their\ncivil, because it is made of the stones of churches.\n\n_Truth._ If this have reference to that practice amongst them, viz.,\nthat none but members of churches enjoy civil freedom amongst them,\nordinarily,[213] in imitation of that national church or state of the\nJews, then I answer, they that follow Moses\u2019s church constitution, which\nthe New English by such a practice implicitly do, must cease to pretend\nto the Lord Jesus Christ and his institutions.\n\n[Sidenote: Many flourishing civil states where true churches are not\nfound.]\n\nSecondly. We shall find lawful civil states, both before and since Christ\nJesus, in which we find not any tidings of the true God or Christ.\n\nLastly. Their civil New English state, framed out of their churches, may\nyet stand, subsist, and flourish, although they did\u2014as by the word of the\nLord they ought\u2014permit either Jews, or Turks, or anti-christians to live\namongst them subject unto their civil government.\n\n\n\n\nCHAP. CII.\n\n\n_Peace._ One branch more, viz., the third, remains of this head, and it\nconcerns the hearing of the word; \u201cUnto which,\u201d say they, \u201call men are to\nbe compelled; because hearing of the word is a duty which even nature\nleadeth heathens to.\u201d For this they quote the practice of the Ninevites\nhearing Jonah, and Eglon, king of Moab\u2019s rising up to Ehud\u2019s pretended\nmessage from God, Judg. iii.\n\n[Sidenote: Hearing discussed. Every religion prefers its own priests and\nministers before all other.]\n\n_Truth._ I must deny that position: for light of nature leadeth men to\nhear that only which nature conceiveth to be good for it, and therefore\nnot to hear a messenger, minister, or preacher, whom conscience persuades\nis a false messenger or deceiver, and comes to deceive my soul: as\nmillions of men and women in their several respective religions and\nconsciences are so persuaded, conceiving their own to be true.\n\n[Sidenote: Jonah\u2019s preaching to the Ninevites, and their hearing of his\nmessage, examined.]\n\nSecondly. As concerning the instances. Jonah did not compel the Ninevites\nto hear that message which he brought unto them.\n\nBesides, the matter of compulsion to a constant worship of the word in\nchurch estate, which is the question, comes not near Jonah\u2019s case.\n\nNor did Christ Jesus, or any of his ambassadors, so practise; but if\npersons refused to hear, the command of the Lord Jesus to his messengers\nwas only to depart from them, shaking off the dust of their feet with a\ndenunciation of God\u2019s wrath against them, Matt. x.; Acts xiv.\n\n[Sidenote: Eglon\u2019s rising up to Ehud\u2019s message, examined.]\n\nConcerning Eglon\u2019s rising up: first, Ehud compelled not that king\neither to hear or reverence, and all that can be imitable in Eglon is a\nvoluntary and willing reverence, which persons ought to express to what\nthey are persuaded comes from God.\n\nBut how do both these instances mightily convince and condemn themselves,\nwho not only profess to turn away from, but also persecute or hurt, all\nsuch as shall dare to profess a ministry or church estate differing\nfrom their own, though for personal godliness and excellency of gifts\nreverenced by themselves.\n\n[Sidenote: A twofold ministry of Christ, converting and feeding.]\n\nThirdly. To the point of compulsion: it hath pleased the Lord Jesus to\nappoint a twofold ministry of his word.\n\nFirst. For unbelievers and their conversion, according to Matt. xxviii.\n19, Mark xvi. 15, 16, and the constant practice of the apostles in the\nfirst preaching of the gospel.\n\nSecondly. A ministry of feeding and nourishing up such as are converted\nand brought into church estate, according to Ephes. iv. &c. Now to\nneither of these do we find any compulsion appointed by the Lord Jesus,\nor practised by any of his.\n\nThe compulsion preached and practised in New England, is not to the\nhearing of that ministry sent forth to convert unbelievers, and to\nconstitute churches, for such a ministry they practise not; but to the\nhearing of the word of edification, exhortation, consolation, dispensed\nonly in the churches of worshippers. I apply,\u2014\n\nWhen Paul came first to Corinth to preach Jesus Christ, by their rule\nthe magistrates of Corinth ought by the sword to have compelled all the\npeople of Corinth to hear Paul.\n\n[Sidenote: Paul never used any civil compulsion.]\n\nSecondly. After a church of Christ was gathered, by their rule, the\nmagistrates of Corinth ought to have compelled the people still, even\nthose who had refused his doctrine (for the few only of the church\nembraced it) to have heard the word still, and to have kept one day in\nseven to the Christian\u2019s God, and to have come to the Christian\u2019s church\nall their days. And what is this but a settled formality of religion and\nworship, unto which a people are brought by the power of the sword?\n\n[Sidenote: The New English forcing their subjects to church all their\ndays, and yet forcing them not to any religion (as they say), they force\nthe people then to be of no religion all their days.]\n\nAnd however they affirm that persons are not to be compelled to be\nmembers of churches, nor the church compelled to receive any: yet if\npersons be compelled to forsake their religion which their hearts cleave\nto, and to come to church, to the worship of the word, prayers, psalms,\nand contributions, and this all their days, I ask, whether this be not\nthis people\u2019s religion, unto which submitting, they shall be quiet all\ntheir days, without the enforcing them to the practice of any other\nreligion? And if this be not so, then I ask, will it not inevitably\nfollow, that they not only permit but enforce people to be of no religion\nat all, all their days?\n\nThis toleration of religion, or rather irreligious compulsion, is above\nall tolerations monstrous, to wit, to compel men to be of no religion all\ntheir days. I desire all men, and these worthy authors of this model, to\nlay their hands upon their heart, and to consider whether this compulsion\nof men to hear the word, as they say, whether it carries men, to wit, to\nbe of no religion all their days:\u2014worse than the very Indians, who dare\nnot live without religion according as they are persuaded.\n\n[Sidenote: The civil state can no more lawfully compel the consciences of\nmen to church to hear the word, than to receive the sacraments.]\n\nLastly, I add\u2014From the ordinance of the Lord Jesus, and practice of the\napostles (Acts ii. 42), where the word and prayer is joined with the\nexercise of their fellowship and breaking of bread, in which exercises\nthe church continued constantly\u2014that it is apparent that a civil state\nmay as lawfully compel men by the civil sword to the breaking of bread,\nor Lord\u2019s supper, as to the word, or prayer, or fellowship.\n\nFor, first, they are all of the same nature, ordinances in the church\n(I speak of the feeding ministry in the church, unto which persons are\ncompelled) and church worship. Secondly, every conscience in the world\nis fearful, at least shy of the priests and ministers of other gods and\nworships, and of holding spiritual fellowship in any of their services;\nwhich is the case of many a soul, viz. to question the ministers\nthemselves, as well as the supper itself.\n\n\n\n\nCHAP. CIII.\n\n\n_Peace._ Dear Truth, this pressing of men to the spiritual battles of\nChrist Jesus, is the cause why (as it is commonly with pressed soldiers)\nthat so many thousands fly in the day of battle. But I present you with\nthe ninth question, viz.\n\nWhat power the magistrate hath in providing of church officers?\n\n\u201cFirst, say they, the election of church officers being the proper act\nof the church, therefore the magistrate hath no power, either as prince\nor patron, to assume such power unto himself. Whom Christ sends to\npreach by his supreme power, the magistrate may send forth by his power\nsubordinate, to gather churches, and may force people to hear them, but\nnot invest them with office amongst them.\n\n\u201cSecondly, the maintenance of church-officers being to arise from all\nthose who are ordinarily taught thereby, Gal. vi. 6, hence it is the\nduty of the civil magistrate to contend with the people, as Nehemiah\ndid, chap. xiii. 10, 11, who do neglect and forsake the due maintenance\nof the church of God, and to command them to give such portion for the\nmaintenance of church officers, as the gospel commandeth to be offered to\nthem, freely and bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah\ncommanded the people to give to the priests and Levites the portions\nappointed by the law, _that they might be encouraged in the law of the\nLord_, 2 Chron. xxxi. 4.\n\n\u201cThirdly, the furnishing the church with set officers, depending much\nupon erecting and maintenance of schools, and good education of youth,\nand it lying chiefly in the hand of the magistrate to provide for the\nfurthering thereof, they may therefore and should so far provide for the\nchurches as to erect schools, take care for fit governors and tutors:\nand commend it to all the churches, if they see it meet, that in all\nthe churches within the jurisdiction, once in a year, and if it may be,\nthe sabbath before the general court of election, there be a free-will\noffering of all people for the maintenance of such schools: and the\nmonies of every town so given, to be brought on the day of election to\nthe treasury of the college, and the monies to be disposed by such who\nare so chosen for the disposing thereof.\u201d\n\n_Truth._ In the choice of officers, it is very obscure what they mean by\nthis supreme power of Christ Jesus sending to preach.\n\nWe know the commission of the Lord Jesus to his first messengers to go\ninto all nations to preach and gather churches, and they were immediately\nsent forth by him. But Mr. Cotton elsewhere holdeth, that there is now\nextant no immediate ministry from Christ, but mediate, that is, from the\nchurch.\n\nLet us first see how they agree with themselves, and secondly how they\nagree with the magistrate in this business.\n\n[Sidenote: In the first pattern there is a converting ministry to gather\nthe church or flock of Christ.]\n\nFirst, if they hold a sending forth to preach by Christ\u2019s supreme power,\naccording to Matt. xxviii., Mark xvi., Rom. x., they must necessarily\ngrant a time when the church is not, but is to be constituted out of the\nnations and peoples now converted by this preaching: whence, according to\nthe course of scripture, the nature of the work, and their own grant in\nthis place, it is apparent that there is a ministry before the church,\ngathering and espousing the church to Christ: and therefore their own\ntenent must needs be too light, viz. that there is no ministry but that\nwhich is mediate from the church.\n\n_Peace._ Blessed Truth, this doctrine of a ministry before the church,\nis harsh and deep, yet most true, most sweet. Yet you know their ground,\nthat two or three godly persons may join themselves together, become a\nchurch, make officers, send them forth to preach, to convert, to baptize,\nand gather new churches.\n\n[Sidenote: No precedent of any people in the gospel converting and\ngathering themselves without some messenger sent from the Lord to effect\nthose ends.]\n\n_Truth._ I answer, first, we find not in the first institution and\npattern, that ever any such two, or three, or more, did gather and\nconstitute themselves a church of Christ, without a ministry sent from\nGod to invite and call them by the word, and to receive them unto\nfellowship with God upon the receiving of that word and message. And\ntherefore it may very well be queried, how, without such a ministry,\ntwo or three become a church? and how the power of Christ is conveyed\nunto them? who espoused this people unto Jesus Christ, as the church at\nCorinth was espoused by Paul? 2 Cor. xi. 2. If it be said, themselves: or\nif it be said, the scriptures: let one instance be produced in the first\npatterns and practices of such a practice.\n\nIt hath been generally confessed, that there is no coming to the\nmarriage-feast without a messenger inviting, sent from God to the souls\nof men, Matt. xxii., Luke xiv., Rom. x.\n\nWe find when the Thessalonians turned to God from their idols, to serve\nthe living and true God, 1 Thess. i. 9, it pleased God to bring a word of\npower unto them by the mouth of Paul, in the same place.\n\n_Peace._ You know, dear Truth, it is a common plea, that God\u2019s people now\nare converted already, and therefore may congregate themselves, &c.\n\n_Truth._ Two things must here be cleared.\n\n[Sidenote: Professed public conversion is not only from sins against the\nsecond table in personal repentance, but from false worship also.]\n\nFirst, doth their conversion amount to external turning from idols, 1\nThess. i. 9, beside their internal repentance, faith, love? &c. Secondly,\nwho wrought this conversion, who begot these children? for though the\nCorinthians might have ten thousand teachers, yet Paul had begotten them\nby the word.\n\nIt is true, as Mr. Cotton himself elsewhere acknowledgeth, God sendeth\nmany preachers in the way of his providence, even in Babel mystical,\nthough not according to his ordinance and institution. So even in the\nwilderness God provideth for the sustentation of the woman, Rev. xii.; by\nwhich provision, even in the most popish times and places, yea, and by\nmost false and popish callings (now in this lightsome age confessed so to\nbe), God hath done great things to the personal conversion, consolation,\nand salvation of his people.\n\n[Sidenote: A true ministry necessary before conversion, and therefore\nbefore the church, in the first pattern.]\n\nBut as there seems yet to be desired such constitution of the Christian\nchurch, as the first institution and pattern calls for: so also such a\ncalling and converting of God\u2019s people from anti-christian idols to the\nChristian worship: and therefore such a ministry, according to the first\npattern, sent from Christ Jesus to renew and restore the worship and\nordinances of God in Christ.\n\n[Sidenote: The true way of the ministry sent with that commission, Matt.\nxxviii. discussed.]\n\nLastly, if it should be granted that without a ministry sent from Christ\nto gather churches, that God\u2019s people in this country may be called,\nconverted from anti-christian idols, to the true worship of God in the\ntrue church estate and ordinances, will it not follow that in all other\ncountries of the world God\u2019s elect must or may be so converted from their\nseveral respective false worships and idolatries, and brought into the\ntrue Christian church estate without such a ministry sent unto them? Or\nare there two ways appointed by the Lord Jesus, one for this country,\nand another for the rest of the world? Or lastly, if two or three more,\nwithout a ministry, shall arise up, become a church, make ministers,\n&c., I ask, whether those two or three, or more, must not be accounted\nimmediately and extraordinarily stirred up by God? and whether this be\nthat supreme power of Christ Jesus, which they speak of, sending forth\ntwo or three private persons to make a church and ministers, without a\ntrue ministry of Christ Jesus first sent unto themselves? Is this that\ncommission, which all ministers pretend unto, Matt. xxviii. 19, &c.\nfirst, in the hands of two or three private persons becoming a church,\nwithout a mediate call from which church, say they, there can be no true\nministry, and yet also confess that Christ sendeth forth to preach by\nhis supreme power, and the magistrate by his power subordinate to gather\nchurches?\n\n\n\n\nCHAP. CIV.\n\n\n_Peace._ You have taken great pains to show the irreconcilableness of\nthose their two assertions, viz., First, there is now no ministry, as\nthey say, but what is mediate from the church; and yet, secondly, Christ\nJesus sends preachers forth by his supreme power to gather the church. I\nnow wait to hear, how, as they say, \u201cthe magistrate may send forth by his\npower subordinate to gather churches, enforcing the people to hear,\u201d &c.\n\n[Sidenote: The civil magistrate not betrusted with gathering of churches.]\n\n_Truth._ If there be a ministry sent forth by Christ\u2019s supreme power, and\na ministry sent forth by the magistrate\u2019s subordinate power, to gather\nchurches\u2014I ask, what is the difference between these two? Is there any\ngathering of churches but by that commission, Matt. xxviii. Teach and\nbaptize? And is the civil magistrate entrusted with a power from Christ,\nas his deputy, to give this commission, and so to send out ministers to\npreach and baptize?\n\n[Sidenote: If the magistrate, then much more the people of the world,\nfrom whom the magistrates receive their power.]\n\nAs there is nothing in the Testament of Christ concerning such a\ndelegation or assignment of such power of Christ to the civil magistrate:\nso I also ask, since in every free state civil magistrates have no power\nbut what the peoples of those states, lands, and countries betrust them\nwith, whether or no, by this means, it must not follow, that Christ\nJesus hath left with the peoples and nations of the world his spiritual\nkingly power to grant commissions, and send out ministers to themselves,\nto preach, convert, and baptize themselves? How inevitably this follows\nupon their conclusion of power in magistrates to send, &c., and what\nunchristian and unreasonable consequences must flow from hence, let all\nconsider in the fear of God.\n\n[Sidenote: Jehoshaphat (2 Chron. xvii.) a figure of Christ Jesus in his\nchurch, not of the civil magistrate in the state.]\n\nJehoshaphat\u2019s sending forth the Levites to teach in Judah, &c., as they\nallege it not, so elsewhere it shall more fully appear to be a type\nand figure of Christ Jesus, the only king of his church, providing for\nthe feeding of his church and people by his true Christian priests and\nLevites, viz., the ministry which in the gospel he hath appointed.\n\n\n\n\nCHAP. CV.\n\n\n_Peace._ We have examined the ministry, be pleased, dear Truth, to speak\nto the second branch of this head: viz., the maintenance of it. They\naffirm that the magistrate may force out the minister\u2019s maintenance from\nall that are taught by them, and that after the pattern of Israel; and\nthe argument from 1 Cor. ix., Gal. vi. 6.\n\n_Truth._ This theme, viz., concerning the maintenance of the priests and\nministers of worship, is indeed the apple of the eye, the Diana of the\n[Ephesians,[214]] &c.; yet all that love Christ Jesus in sincerity, and\nsouls in and from him, will readily profess to abhor filthy lucre, Tit.\ni. 7, and the wages of Balaam, both more common and frequent than easily\nis discernible.\n\n[Sidenote: Gal. vi. 6, concerning the maintenance of the ministry,\nexamined.]\n\nTo that scripture, Gal. vi. 6, _Let him that is taught in the word make\nhim that teacheth partaker of all his goods_: I answer, that teaching was\nof persons converted, believers entered into the school and family of\nChrist, the church; which church being rightly gathered, is also rightly\ninvested with the power of the Lord Jesus, to force every soul therein by\nspiritual weapons and penalties to do its duty.\n\nBut this forcing of the magistrate is intended and practised to all sorts\nof persons, without as well as within the church, unconverted, natural\nand dead in sin, as well as those that live and, feeding, enjoy the\nbenefits of spiritual food.\n\n[Sidenote: Christ Jesus never appointed a maintenance of ministers from\nthe unconverted, and unbelieving.]\n\nNow for those sorts of persons to whom Christ Jesus sends his word out of\nchurch estate, Jews or Gentiles, according to the parable of Matt. xiii.\nhighway hearers, stony ground, and thorny ground hearers, we never find\ntittle of any maintenance to be expected, least of all to be forced and\nexacted, from them. By civil power they cannot be forced, for it is no\ncivil payment or business, no matter of C\u00e6sar, but concerning God: nor by\nspiritual power, which hath nothing to do with those which are without, 1\nCor. v.\n\nIt is reasonable to expect and demand of such as live within the state a\ncivil maintenance of their civil officers, and to force it where it is\ndenied. It is reasonable for a schoolmaster to demand his recompence for\nhis labour in his school; but it is not reasonable to expect or force\nit from strangers, enemies, rebels to that city, from such as come not\nwithin, or else would not be received into the school. What is the church\nof Christ Jesus, but the city, the school, and family of Christ? the\nofficers of this city, school, family, may reasonably expect maintenance\nfrom such they minister unto, but not from strangers, enemies, &c.\n\n[Sidenote: They that compel men to hear, compel men also to pay for their\nhearing and conversion.]\n\n_Peace._ It is most true that sin goes in a link; for that tenent, that\nall the men of the world may be compelled to hear Christ preached, and\nenjoy the labours of the teacher as well as the church itself, forceth on\nanother also as evil, viz., that they should also be compelled to pay, as\nbeing most equal and reasonable to pay for their conversion.\n\n[Sidenote: Luke xiv. _Compel them_, examined.]\n\n_Truth._ Some use to urge that text of Luke xiv. 23, _Compel them to\ncome in_. Compel them to mass, say the papists; compel them to church\nand common prayer, say the protestants; compel them to the meeting, say\nthe New English.[215] In all these compulsions they disagree amongst\nthemselves; but in this, viz., Compel them to pay, in this they all agree.\n\n[Sidenote: Two sorts of compulsion.]\n\nThere is a double violence, which both error and falsehood use to the\nsouls of men.\n\n[Sidenote: Moral and civil compulsion.]\n\nFirst, moral and persuasive; such was the persuasion first used to Joseph\nby his mistress: such was the persuasions of Tamar from Ammon; such was\nthe compelling of the young man by the harlot, Prov. vii., she caught\nhim by her much fair speech and kisses. And thus is the whole world\ncompelled to the worship of the golden image, Dan. iii.\n\nThe second compulsion is civil; such as Joseph\u2019s mistress began\nto practise upon Joseph, to attain her whorish desires: such as\nAmmon practised on Tamar, to satisfy his brutish lust; and such was\nNebuchadnezzar\u2019s second compulsion, his fiery furnace, Dan. iii.; and\nmystical Nebuchadnezzar\u2019s killing all that receive not his mark, Rev.\nxiii.\n\n[Sidenote: The ministers of Christ Jesus compel with no other sword than\nthat of Christ\u2019s mouth, the sword of the Spirit with two edges.]\n\nThe first sort of these violences, to wit, by powerful argument and\npersuasion, the ministers of the gospel also use. Hence all those\npowerful persuasions of wisdom\u2019s maidens, Prov. ix. Hence, saith Paul,\n_knowing the terror of the Lord, we persuade men_, 2 Cor. v.; and pull\nsome out of the fire, saith Jude; such must that compulsion be, Luke xiv.\n23, viz., the powerful persuasions of the word, being that two-edged\nsword coming out of the mouth of Christ Jesus in his true ministers, sent\nforth to invite poor sinners to partake of the feast of the Lamb of God.\nThe civil ministers of the commonweal cannot be sent upon this business\nwith their civil weapons and compulsions, but the spiritual minister of\nthe gospel, with his spiritual sword of Christ\u2019s mouth, a sword with two\nedges.\n\n[Sidenote: The maintenance of the ministry spiritual.]\n\nBut more particularly, the contributions of Christ\u2019s kingdom are all holy\nand spiritual, though consisting of material earthly substance, (as is\nwater in baptism, bread and wine in the supper,) and joined with prayer\nand the Lord\u2019s supper, Acts ii. 42.\n\nHence as prayer is called God\u2019s sacrifice, so are the contributions and\nmutual supplies of the saints, sacrifices, Phil. iv. [18.]\n\n[Sidenote: Natural men can neither truly worship nor maintain it.]\n\nHence, also, as it is impossible for natural men to be capable of\nGod\u2019s worship, and to feed, be nourished, and edified by any spiritual\nordinance, no more than a dead child can suck the breast, or a dead\nman feast; so also is it as impossible for a dead man, yet lodged in\nthe grave of nature, to contribute spiritually, I mean according to\nscripture\u2019s rule, as for a dead man to pay a reckoning.\n\nI question not but natural men may for the outward act preach, pray,\ncontribute, &c.; but neither are they worshippers suitable to him who is\na Spirit, John iv. 24; nor can they, least of all, be forced to worship,\nor the maintenance of it, without a guilt of their hypocrisy.\n\n_Peace._ They will say, what is to be done for their souls?\n\n_Truth._ The apostles, whom we profess to imitate, preached the word\nof the Lord to unbelievers without mingling in worship with them, and\nsuch preachers and preaching such as pretend to be the true ministry of\nChrist ought to be and practise: not forcing them all their days to come\nto church and pay their duties, either so confessing that this is their\nreligion unto which they are forced; or else that, as before, they are\nforced to be of no religion all their days.\n\n[Sidenote: Rebels not subdued by compliance, but resistance.]\n\nThe way to subdue rebels is not by correspondence and communion with\nthem, by forcing them to keep the city watches, and pay assessments, &c.,\nwhich all may be practised, upon compulsion, treacherously; the first\nwork with such is powerfully to subdue their judgments and wills, to lay\ndown their weapons, and yield willing subjection, then come they orderly\ninto the city, and so to city privileges.\n\n\n\n\nCHAP. CVI.\n\n\n_Peace._ Please you now, dear Truth, to discuss the scriptures from the\nOld Testament, Neh. xiii., and 2 Chron. xxxi.\n\n[Sidenote: The national church of the Jews might well be forced to a\nsettled maintenance of their priests, but not so the Christian church.]\n\n_Truth._ God gave unto that national church of the Jews that excellent\nland of Canaan, and therein houses furnished, orchards, gardens,\nvineyards, olive-yards, fields, wells, &c.; they might well, in this\nsettled abundance, and the promised continuation and increase of it,\nafford a large temporal supply to their priests and Levites, even to the\ntenth of all they did possess.\n\nGod\u2019s people are now, in the gospel, brought into a spiritual land\nof Canaan, flowing with spiritual milk and honey, and they abound\nwith spiritual and heavenly comforts, though in a poor and persecuted\ncondition; therefore an enforced settled maintenance is not suitable to\nthe gospel, as it was to the ministry of priests and Levites in the law.\n\nSecondly, in the change of the church estate, there was also a change of\nthe priesthood and of the law, Heb. vii. [12.] Nor did the Lord Jesus\nappoint that in his church, and for the maintenance of his ministry,\nthe civil sword of the magistrate; but that the spiritual sword of the\nministry should alone compel.\n\n[Sidenote: The civil sword of the national church of the Jews, could not\ntype out a civil but a spiritual sword of the Christian church.]\n\n3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the\ncivil and corporal sword, a type (in that typical state) not of another\nmaterial and corporal, but of a heavenly and spiritual, even the sword of\nthe Spirit, with which Christ fighteth, Rev. ii. [12.] which is exceeding\nsharp, entering in between the soul and spirit, Heb. iv. [12.] and\nbringing every thought into captivity to the obedience of Christ Jesus.\nHe that submits not at the shaking of this sword, is cut off by it; and\nhe that despiseth this sword, all the power in the world cannot make him\na true worshipper, or by his purse a maintainer of God\u2019s worship.\n\n[Sidenote: No man should be bound to worship, nor maintain a worship,\nagainst his own consent.]\n\nLastly, if any man professing to be a minister of Christ Jesus, shall\nbring men before the magistrate, as the practice hath been, both in Old\nand New England,[216] for not paying him his wages or his due: I ask, if\nthe voluntary consent of the party hath not obliged him, how can either\nthe officers of the parish, church, or of the civil state, compel this\nor that man to pay so much, more or less, to maintain such a worship\nor ministry? I ask further, if the determining what is each man\u2019s due\nto pay, why may they not determine the tenth and more, as some desired\n(others opposing) in New England, and force men not only to maintenance,\nbut to a Jewish maintenance?\n\n_Peace._ Yea; but, say they, is not the labourer worthy of his hire?\n\n[Sidenote: Christ\u2019s labourers worthy of their hire, but from them that\nhire them.]\n\n_Truth._ Yes, from them that hire him, from the church, to whom he\nlaboureth or ministereth, not from the civil state: no more than the\nminister of the civil state is worthy of his hire from the church, but\nfrom the civil state: in which I grant the persons in the church ought to\nbe assistant in their civil respects.\n\n_Peace._ What maintenance, say they, shall the ministry of the gospel\nhave?\n\n[Sidenote: What maintenance Christ hath appointed his ministers in the\ngospel.]\n\n_Truth._ We find two ways of maintenance for the ministry of the gospel\nproposed for our direction in the New Testament.\n\nFirst, the free and willing contribution of the saints, according to 1\nCor. xvi., Luke viii. 3, &c., upon which both the Lord Jesus, and his\nministers lived.\n\nSecondly, the diligent work and labour of their own hands, as Paul tells\nthe Thessalonians, and that in two cases:\n\n1. Either in the inabilities and necessities of the church.\n\n2. Or for the greater advantage of Christ\u2019s truth. As when Paul saw it\nwould more advantage the name of Christ, he denies himself, and falls to\nwork amongst the Corinthians and Thessalonians.\n\nLet none call these cases extraordinary: for if persecution be the\nportion of Christ\u2019s sheep, and the business or work of Christ must be\ndearer to us than our right eye or lives, such as will follow Paul, and\nfollow the Lord Jesus, must not think much at, but rejoice in, poverties,\nnecessities, hunger, cold, nakedness, &c. The stewards of Christ Jesus\nmust be like their Lord, and abhor to steal as the evil steward,\npretending that he shamed to beg, but peremptorily dig he could not.\n\n\n\n\nCHAP. CVII.\n\n\n_Peace._ One and the last branch, dear Truth, remains concerning schools.\n\n\u201cThe churches,\u201d say they, \u201cmuch depend upon the schools, and the schools\nupon the magistrates.\u201d\n\n[Sidenote: Universities of Europe a cause of universal sins and plagues;\nyet schools honourable for tongues and arts.]\n\n_Truth._ I honour schools for tongues and arts; but the institution of\nEurope\u2019s universities, devoting persons (as is said) for scholars in a\nmonastical way, forbidding marriage, and labour too, I hold as far from\nthe mind of Jesus Christ as it is from propagating his name and worship.\n\nWe count the universities the fountains, the seminaries, or seed-plots of\nall piety; but have not those fountains ever sent what streams the times\nhave liked? and ever changed their taste and colour to the prince\u2019s eye\nand palate?\n\nFor any depending of the church of Christ upon such schools, I find not a\ntittle in the Testament of Christ Jesus.\n\n[Sidenote: Christ\u2019s church his school, and all believers scholars.]\n\nI find the church of Christ frequently compared to a school. All\nbelievers are his disciples or scholars, yea, women also, Acts ix. 36,\n_There was a certain disciple_, or scholar, _called Dorcas_.\n\nHave not the universities sacrilegiously stolen this blessed name of\nChrist\u2019s scholars from his people? Is not the very scripture language\nitself become absurd, to wit, to call God\u2019s people, especially women, as\nDorcas, scholars?\n\n_Peace._ Some will object, how shall the scriptures be brought to light\nfrom out of popish darkness, except these schools of prophets convey them\nto us?\n\n_Truth._ I know no schools of prophets in the New Testament, but the\nparticular congregation of Christ Jesus, 1 Cor. xiv. And I question\nwhether any thing but sin stopped and dried up the current of the Spirit\nin those rare gifts of tongues to God\u2019s sons and daughters, serving so\nadmirably both for the understanding of the original scriptures, and also\nfor the propagating of the name of Christ.\n\n[Sidenote: Who knows but God may again pour forth the gifts of tongues?]\n\nWho knows but that it may please the Lord again to clothe his people with\na spirit of zeal and courage for the name of Christ; yea, and pour forth\nthose fiery streams again of tongues and prophecy in the restoration of\nZion?\n\n[Sidenote: Tongues attainable out of Oxford or Cambridge.]\n\nIf it be not his holy pleasure so to do, but that his people with daily\nstudy and labour must dig to come at the original fountains, God\u2019s people\nhave many ways, besides the university, lazy and monkish, to attain to an\nexcellent measure of the knowledge of those tongues.\n\n[Sidenote: Mr. Ainsworth.]\n\nThat most despised while living, and now much honoured Mr.\nAinsworth,[217] had scarce his peer amongst a thousand academians for the\nscripture originals, and yet he scarce set foot within a college-walls.\n\n\n\n\nCHAP. CVIII.\n\n\n_Peace._ I shall now present you with their tenth head, viz., concerning\nthe magistrates\u2019 power in matters of doctrine.\n\n\u201cThat which is unjustly ascribed to the pope, is as unjustly ascribed to\nthe magistrates, viz., to have power of making new articles of faith,\nor rules of life, or of pressing upon the churches to give such public\nhonour to the apocrypha writings, or homilies of men, as to read them to\nthe people in the room of the oracles of God.\u201d\n\n_Truth._ This position, simply considered, I acknowledge a most holy\ntruth of God, both against the pope, and the civil magistrates\u2019\nchallenge, both pretending to be the vicars of Christ Jesus upon the\nearth. Yet two things here I shall propose to consideration:\u2014\n\n[Sidenote: King Henry the Eighth set down in the pope\u2019s chair in England.]\n\nFirst, since the parliament of England thrust the pope out of his chair\nin England, and set down King Henry the Eighth and his successors in\nthe pope\u2019s room, establishing them supreme governors of the church of\nEngland: since such an absolute government is given by all men to them to\nbe guardians of the first table and worship of God, to set up the true\nworship, to suppress all false, and that by the power of the sword; and\ntherefore consequently they must judge and determine what the true is,\nand what the false:\u2014\n\n[Sidenote: If the magistrate must punish in spiritual cases, he must of\nnecessity be judge in spiritual causes also.]\n\nAnd since the magistrate is bound, by these authors\u2019 principles, to see\nthe church, the church officers, and members do their duty, he must\ntherefore judge what is the church\u2019s duty, and when she performs or not\nperforms it, or when she exceeds; so likewise when the ministers perform\ntheir duty, or when they exceed it:\u2014\n\nAnd if the magistrate must judge, then certainly by his own eye, and not\nby the eyes of others, though assembled in a national or general council:\u2014\n\nThen also, upon his judgment must the people rest, as upon the mind and\njudgment of Christ, or else it must be confessed that he hath no such\npower left him by Christ to compel the souls of men in matters of God\u2019s\nworship.\n\n[Sidenote: Apocrypha, Common-prayer, and homilies, precious to our\nforefathers.]\n\nSecondly, concerning the apocrypha writings and homilies to be urged by\nthe magistrate to be read unto the people as the oracles of God: I ask,\nif the homilies of England contain not in them much precious and heavenly\nmatter? Secondly, if they were not penned, at least many of them, by\nexcellent men for learning, holiness, and witness of Christ\u2019s truth\nincomparable? Thirdly, were they not authorized by that most rare and\npious prince, Edward VI., then head of the church of England?[218] With\nwhat great solemnity and rejoicing were they received of thousands!\n\nYet now, behold their children after them sharply censure them for\napocrypha writings, and homilies thrust into the room of the word of\nGod, and so falling into the consideration of a false and counterfeit\nscripture.\n\n[Sidenote: A case.]\n\nI demand of these worthy men, whether a servant of God might then\nlawfully have refused to read or hear such a false scripture?\n\nSecondly, if so, whether King Edward might have lawfully compelled such\na man to yield and submit, or else have persecuted him; yea, according\nto the authors\u2019 principles, whether he ought to have spared him; because\nafter the admonitions of such pious and learned men, this man shall now\nprove a heretic, and as an obstinate person sinning against the light of\nhis own conscience?\n\nIn this case what shall the consciences of the subject do, awed by the\ndread of the Most High? What shall the magistrate do, zealous for his\nglorious reformation, being constantly persuaded by his clergy of his\nlieutenantship received from Christ?\n\n[Sidenote: Reformations are fallible. Bloody conclusions.]\n\nAgain, what privilege have those worthy servants of God, either in\nOld or New England, to be exempted from the mistakes into which those\nglorious worthies in King Edward\u2019s time did fall? and if so, what bloody\nconclusions are presented to the world, persuading men to pluck up by\nthe roots from the land of the living, all such as seem in their eyes\nheretical or obstinate!\n\n\n\n\nCHAP. CIX.\n\n\n_Peace._ Dear Truth, what dark and dismal bloody paths do we walk in? How\nis thy name and mine in all ages cried up, yet as an English flag in a\nSpanish bottom, not in truth, but dangerous treachery and abuse both of\ntruth and peace!\n\n[Sidenote: Eleventh head.]\n\nWe are now come to the eleventh head, which concerns the magistrates\u2019\npower in worship?\n\n\u201cFirst, they have power,\u201d say they, \u201cto reform things in the worship of\nGod in a church corrupted, and to establish the pure worship of God,\ndefending the same by the power of the sword against all those who shall\nattempt to corrupt it.\n\n\u201cFor first, the reigning of idolatry and corruption in religion is\nimputed to the want of a king, Judges xvii. 5, 6.\n\n\u201cSecondly, remissness in reforming religion is a fault imputed to them\nwho suffered the high places in Israel, and in Gallio who cared not for\nsuch things, Acts xviii. 17.\n\n\u201cThirdly, forwardness this way is a duty not only for kings in the Old\nTestament, but for princes under the New, 1 Tim. ii. 2; Rom. xiii. 4;\nEsay. xlix. 23. Neither did the kings of Israel reform things amiss\nas types of Christ, but as civil magistrates, and so exemplary to all\nChristians. And here reformation in religion is commendable in a Persian\nking, Ezra vii. 23. And it is well known that remissness in princes\nof Christendom in matters of religion and worship, devolving the care\nthereof only to the clergy, and so setting the horns thereof upon the\nchurch\u2019s head, hath been the cause of anti-christian inventions,\nusurpations, and corruptions, in the worship and temple of God.\n\n\u201cSecondly, they have not power to press upon the churches stinted\nprayers, or set liturgies, whether new or old, popish or others, under\ncolour of uniformity of worship, or moral goodness of them both for\nmatter and form, conceiving our arguments sent to our brethren in England\nconcerning this question to evince this truth.[219]\n\n\u201cThirdly, they have no power to press upon the churches, neither by law,\nas hath been said before, nor by proclamation and command, any sacred\nsignificant ceremonies, whether more or less popish or Jewish rite, or\nany other device of man, be it never so little in the worship of God,\nunder what colour soever of indifferency, civility, using them without\nopinion of sanctity, public peace, or obedience to righteous authority,\nas surplice, cross, kneeling at sacrament, salt and spittle in baptism,\nholy days; they having been so accursed of God, so abused by man, the\nimposing of some ever making way for the urging of more, the receiving of\nsome making the conscience bow to the burden of all.\n\n\u201cFourthly, they have not power to govern and rule the acts of worship in\nthe church of God.\n\n\u201cIt is with a magistrate in a state in respect of the acts of those who\nworship in a church, as it is with a prince in a ship, wherein, though\nhe be governor of their persons, else he should not be their prince, yet\nis not governor of the actions of the mariners, then he should be pilot:\nindeed if the pilot shall manifestly err in his action, he may reprove\nhim, and so any other passenger may: or if he offend against the life\nand goods of any, he may in due time and place civilly punish him, which\nno other passenger can do; for, it is proper to Christ, the head of the\nchurch, as to prescribe so to rule the actions of his own worship in the\nways of his servants, Esay. ix. 6, 7. The government of the church is\nupon his shoulder, which no civil officer ought to attempt. And therefore\nmagistrates have no power to limit a minister, either to what he shall\npreach or pray, or in what manner they shall worship God, lest hereby\nthey shall advance themselves above Christ, and limit his Spirit.\u201d[220]\n\n_Truth._ In this general head are proposed two things.\n\nFirst, what the magistrate _ought_ to do positively, concerning the\nworship of God.\n\nSecondly. What he _may_ do in the worship of God.\n\nWhat he ought to do is comprised in these particulars:\u2014\n\nFirst. He ought to reform the worship of God when it is corrupted.\n\nSecondly. He ought to establish a pure worship of God.\n\nThirdly. He ought to defend it by the sword: he ought to restrain\nidolatry by the sword, and to cut off offenders, as former passages have\nopened.\n\nFor the proof of this positive part of his duty, are propounded three\nsorts of scriptures.\n\nFirst. From the practice of the kings of Israel and Judah.\n\nSecondly. Some from the New Testament.\n\nThirdly. From the practice of kings of other nations.\n\nUnto which I answer,\u2014\n\n[Sidenote: The argument from the Babylonian and Persian kings reminded.]\n\nFirst. Concerning this latter, the Babylonian and Persian\nkings\u2014Nebuchadnezzar, Cyrus, Darius, Artaxerxes\u2014I conceive I have\nsufficiently before proved, that these idolatrous princes making such\nacts concerning the God of Israel, whom they did not worship nor know,\nnor meant so to do, did only permit, and tolerate, and countenance the\nJewish worship; and out of strong convictions that this God of Israel was\nable to do them good, as well as their own gods, to bring wrath upon them\nand their kingdoms, as they believed their own also did, in which respect\nall the kings of the world may be easily brought to the like; but [they]\nare no precedent or pattern for all princes and civil magistrates in the\nworld, to challenge or assume the power of ruling or governing the church\nof Christ, and of wearing the spiritual crown of the Lord, which he alone\nweareth in a spiritual way by his officers and governors after his own\nholy appointment.\n\nSecondly. For those of the New Testament I have, as I believe, fully and\nsufficiently answered.\n\nSo also that prophecy of Isa. xlix. [23.]\n\n[Sidenote: The precedent of the kings and governors of Israel and Judah,\nexamined. The state of Israel relating to spiritual matters proved\ntypical.]\n\nLastly. However I have often touched those scriptures produced from the\npractice of the kings of Israel and Judah, yet, because so great a weight\nof this controversy lies upon this precedent of the Old Testament, from\nthe duties of this nature enjoined to those kings and governors and their\npractices, obeying or disobeying, accordingly commended or reproved, I\nshall, with the help of Christ Jesus, the true King of Israel, declare\nand demonstrate how weak and brittle this supposed pillar of marble is,\nto bear up and sustain such a mighty burden and weight of so many high\nconcernments as are laid upon it. In which I shall evidently prove,\nthat the state of Israel as a national state, made up of spiritual\nand civil power, so far as it attended upon the spiritual, was merely\nfigurative, and typing out the Christian churches consisting of both Jews\nand Gentiles, enjoying the true power of the Lord Jesus, establishing,\nreforming, correcting, defending in all cases concerning the kingdom and\ngovernment.\n\n\n\n\nCHAP. CX.\n\n\n_Peace._ Blessed be the God of truth, the God of peace, who hath so long\npreserved us in this our retired conference without interruptions. His\nmercy still shields us while you express and I listen to that so much\nimitated, yet most inimitable state of Israel.\n\nYet, before you descend to particulars, dear Truth, let me cast one mite\ninto your great treasury, concerning that instance, just now mentioned,\nof the Persian kings.\n\n[Sidenote: The Persian kings make evidently against such as produce them\nfor maintenance of the doctrine of persecution.]\n\nMethinks those precedents of Cyrus, Darius, and Artaxerxes, are strong\nagainst New England\u2019s tenent and practice. Those princes professedly\ngave free permission and bountiful encouragement to the consciences of\nthe Jews to use and practise their religion, which religion was most\neminently contrary to their own religion and their country\u2019s worship.\n\n_Truth._ I shall, sweet Peace, with more delight pass on these rough\nways, from your kind acceptance and unwearied patience in attention.\n\nIn this discovery of that vast and mighty difference between that state\nof Israel and all other states, only to be matched and paralleled by\nthe Christian church or Israel, I shall select some main and principal\nconsiderations concerning that state, wherein the irreconcilable\ndifferences and disproportion may appear.\n\nFirst. I shall consider the very land and country of Canaan itself, and\npresent some considerations proving it to be a non-such.\n\n[Sidenote: The land of Canaan chosen by God to be the seat of the church;\nbut under the New Testament all nations alike.]\n\nFirst. This land was espied out, and chosen by the Lord, out of all the\ncountries of the world, to be the seat of his church and people, Ezek.\nxx. 6.\n\nBut now there is no respect of earth, of places, or countries with\nthe Lord. So testified the Lord Jesus Christ himself to the woman of\nSamaria, John iv. [21,] professing that neither at that mountain, nor at\nJerusalem, should men worship the Father.\n\nWhile that national state of the church of the Jews remained, the tribes\nwere bound to go up to Jerusalem to worship, Ps. cxxii. But now, _in\nevery nation_, not the whole land or country as it was with Canaan, _he\nthat feareth God and worketh righteousness, is accepted with him_, Acts\nx. 35. This then appeared in that large commission of the Lord Jesus to\nhis first ministers: _Go into all nations_, and not only into Canaan, to\ncarry tidings of mercy, &c.\n\nSecondly. The former inhabitants thereof, seven great and mighty nations,\nDeut. vii. 1, were all devoted to destruction by the Lord\u2019s own mouth,\nwhich was to be performed by the impartial hand of the children of\nIsrael, without any sparing or showing mercy.\n\n[Sidenote: The inhabitants of Canaan\u2019s land, every soul, to be put to\ndeath, that the Israelites might enjoy their possessions: not so now.]\n\nBut so now it hath not pleased the Lord to devote any people to present\ndestruction, commanding his people to kill and slay without covenant or\ncompassion, Deut. vii. 2.\n\nWhere have emperors, kings, or generals an immediate call from God to\ndestroy whole cities, city after city, men, women, children, old and\nyoung, as Joshua practised? Josh. vi. and x., &c.\n\nThis did Israel to these seven nations, that they themselves might\nsucceed them in their cities, habitations, and possessions.\n\nThis only is true in a spiritual antitype, when God\u2019s people by the\nsword, the two-edged sword of God\u2019s Spirit, slay the ungodly and become\nheirs, yea, fellow heirs with Christ Jesus, Rom. viii. 17. God\u2019s meek\npeople inherit the earth, Matt. v. [5.] They mystically, like Noah, Heb.\nxi. 7, condemn the whole unbelieving world, both by present and future\nsentence, 1 Cor. vi. 2.\n\n\n\n\nCHAP. CXI.\n\n\n[Sidenote: The very material, gold and silver, of Canaan\u2019s images,\ntypically to be abhorred.]\n\nThirdly. The very materials, the gold and silver of the idols of this\nland, were odious and abominable, and dangerous to the people of Israel,\nthat they might not desire it, nor take it to themselves, Deut. vii. 25,\n26, lest themselves also become a curse, and like unto those cursed,\nabominable things. Whereas we find not any such accursed nature in the\nmaterials of idols or images now; but that, the idolatrous forms being\nchanged, the silver and gold may be cast and coined, and other materials\nlawfully employed and used.\n\nYet this we find in the antitype, that gold, silver: yea, house, land:\nyea, wives, children: yea, life itself, as they allure and draw us from\nGod in Christ, are to be abominated and hated by us, without which hatred\nand indignation, against the most plausible and pleasing enticings, from\nCHRIST JESUS, it is impossible for any man to be a true Christian, Luke\nxiv. 26.\n\n[Sidenote: The land of Canaan ceremonially holy.]\n\nFourthly. This land, this earth, was a holy land, Zech. ii. 12.\nCeremonially and typically holy, fields, gardens, orchards, houses, &c.,\nwhich holiness the world knows not now in one land or country, house,\nfield, garden, &c., one above another.\n\n[Sidenote: Greater holiness in the antitype under the gospel, than in the\ntypes under the law.]\n\nYet in the spiritual land of Canaan, the Christian church, all things\nare made holy and pure, in all lands, to the pure, Tit. i. [15;] meats\nand drinks are sanctified, that is, dedicated to the holy use of the\nthankful believers, 1 Tim. iv. 5; yea, and the unbelieving husband, wife,\nand their children, are sanctified and made holy to believers, insomuch\nthat that golden inscription, peculiar to the forehead of the high\npriest, _Holiness to Jehovah_, shall be written upon the very bridles of\nthe horses, as all are dedicated to the service of Christ Jesus in the\ngospel\u2019s peace and holiness.\n\n[Sidenote: The land of Canaan Jehovah\u2019s land.]\n\nFifthly. The Lord expressly calls it his own land, Lev. xxv. 23; Hos. ix.\n3, _Jehovah\u2019s land_, a term proper unto spiritual Canaan, the church of\nGod, which must needs be in respect of his choice of that land to be the\nseat and residence of his church and ordinances.\n\nBut now the partition-wall is broken down, and in respect of the Lord\u2019s\nspecial propriety to one country more than another, what difference\nbetween Asia and Africa, between Europe and America, between England and\nTurkey, London and Constantinople?\n\n[Sidenote: Emanuel\u2019s land: so no land or country more than another.]\n\nThis land, among many other glorious titles given to it, was called\nEmanuel\u2019s land, that is, God with us, Christ\u2019s land, or Christian land,\nIsa. viii. 8.\n\nBut now, Jerusalem from above is not material and earthly, but spiritual,\nGal. iv. [25;] Heb. xii. [22.] Material Jerusalem is no more the Lord\u2019s\ncity than Jericho, Nineveh, or Babel, in respect of place or country:\nfor even at Babel literal, was a church of Jesus Christ, 1 Pet. v. [13.]\n\nIt is true, that anti-christ hath christened all those countries whereon\nthe whore sitteth, Rev. xvii., with the title of Christ\u2019s land, or\nChristian land.\n\n[Sidenote: The blasphemous titles of the christened and Christian world.]\n\nAnd Hundius, in his map of the Christian world, makes this land to\nextend to all Asia, a great part of Africa, all Europe, and a vast\npart of America, even so far as his unchristian christening hath gone.\nBut as every false Christ hath false teachers, false Christians, false\nfaith, hope, love, &c., and in the end false salvation, so doth he also\ncounterfeit the false name of Christ, Christians, Christian land or\ncountry.\n\n[Sidenote: The material land of Canaan was to keep her sabbaths, so no\nmaterial land or country now.]\n\nSixthly. This land was to keep her sabbaths unto God. Six years they were\nto sow their fields, and prune their vines, but in the seventh year they\nwere not to sow their fields, nor prune their vineyards, but to eat that\nwhich grew of itself or own accord.\n\nBut such observations doth not God now lay upon any fields, vineyards,\n&c., under the gospel.\n\n[Sidenote: God feedeth his sometimes immediately.]\n\nYet, in the spiritual land of Canaan, the true church, there is a\nspiritual soul-rest or sabbath, a quiet depending upon God, a living by\nfaith in him, a making him our portion, and casting all care upon him who\ncareth for us: yea, sometimes he feedeth his by immediate, gracious works\nof providence, when comforts arise out of the earth, without secondary\nmeans or causes, as here, or as elsewhere, manna descended from heaven.\n\nSeventhly. Such portions and possessions of lands, fields, houses,\nvineyards, were sold with caution or proviso of returning again in the\nyear of jubilee to the right owners, Lev. xxv. 23.\n\nSuch cautions, such provisos, are not now enjoined by God in the sale\nof lands, fields, inheritances, nor no such jubilee or redemption to be\nexpected.\n\n[Sidenote: The jubilee of Canaan a type of restitution and redemption in\nthe gospel.]\n\nYea, this also finds a fulfilling in the spiritual Canaan, or church of\nGod, unto which the silver trumpet of jubilee, the gospel, hath sounded\na spiritual restitution of all their spiritual rights and inheritances,\nwhich either they have lost in the fall of the first man Adam, or in\ntheir particular falls, when they are captive, and sold unto sin, Rom.\nvii. [14,] or, lastly, in the spiritual captivity of Babel\u2019s bondage. How\nsweet then is the name of a Saviour, in whom is the joyful sound of a\ndeliverance and redemption!\n\n[Sidenote: Canaan\u2019s land a type of the kingdom of God on earth and in\nheaven. Why Naboth refused to part with a garden plot to his king, upon\nhazard of his life.]\n\nEighthly. This land or country was a figure or type of the kingdom of\nheaven above, begun here below in the church and kingdom of God, Heb.\niv. 8; Heb. xi. 9, 10. Hence was a birthright so precious in Canaan\u2019s\nland: hence Naboth so inexorable and resolute in refusing to part with\nhis inheritance to King Ahab, counting all Ahab\u2019s seeming reasonable\noffers most unreasonable, as soliciting him to part with a garden plot of\nCanaan\u2019s land, though his refusal cost him his very life.\n\nWhat land, what country now is Israel\u2019s parallel and antitype, but that\nholy mystical nation, the church of God, peculiar and called out to\nhim out of every nation and country, 1 Pet. ii. 9. In which every true\nspiritual Naboth hath his spiritual inheritance, which he dares not part\nwith, though it be to his king or sovereign, and though such his refusal\ncost him this present life.\n\n\n\n\nCHAP. CXII.\n\n\n_Peace._ Doubtless that Canaan land was not a pattern for all lands: it\nwas a non-such, unparallelled, and unmatchable.\n\n[Sidenote: The difference of the people of Israel and all other peoples.]\n\n_Truth._ Many other considerations of the same nature I might annex, but\nI pick here and there a flower, and pass on to a second head concerning\nthe people themselves, wherein the state of the people shall appear\nunmatchable: but only by the true church and Israel of God.\n\n[Sidenote: The people of Israel the seed of one man.]\n\nFirst. The people of Israel were all the seed or offspring of one man,\nAbraham, Psalm cv. 6, and so downward the seed of Isaac and Jacob, hence\ncalled the Israel of God, that is, wrestlers and prevailers with God,\ndistinguished into twelve tribes, all sprung out of Israel\u2019s loins.\n\nBut now, few nations of the world but are a mixed seed; the people of\nEngland especially: the Britons, Picts, Romans, Saxons, Danes, and\nNormans, by a wonderful providence of God, being become one English\npeople.\n\n[Sidenote: Only made good in the spiritual seed, the regenerate, or\nnew-born.]\n\nOnly the spiritual Israel and seed of God, the new born, are but one.\nChrist is the seed, Gal. iii. [16,] and they only that are Christ\u2019s are\nonly Abraham\u2019s seed, and heirs according to the promise.\n\nThis spiritual seed is the only antitype of the former figurative and\ntypical. A seed which all Christians ought to propagate, yea, even the\nunmarried men and women who are not capable of natural offspring, for\nthus is this called the seed of Christ (who lived and died unmarried),\nIsa. lix. 21.\n\nSecondly. This people was selected and separated to the Lord, his\ncovenant and worship, from all the people and nations of the world\nbeside, to be his peculiar and only people, Lev. xx. 26, &c.\n\n[Sidenote: The people of Israel separate from all nations in spiritual,\nand in some civil things.]\n\nTherefore, such as returned from Babylon to Jerusalem, they separated\nthemselves to eat the passover, Ezra vi. [21.] And in that solemn\nhumiliation and confession before the Lord, Neh. ix. [2,] the children of\nIsrael separated themselves from all strangers.\n\nThis separation of theirs was so famous, that it extended not only to\ncircumcision, the passover, and matters of God\u2019s worship, but even to\ntemporal and civil things: thus (Ezra ix.) they separated or put away\ntheir very wives, which they had taken of the strange nations, contrary\nto the commandment of the Lord.\n\n[Sidenote: No nation so separated to God in the gospel, but only the\nnew-born Israel that fear God in every nation.]\n\nBut where hath the God of heaven, in the gospel, separated whole nations\nor kingdoms, English, Scotch, Irish, French, Dutch, &c., as a peculiar\npeople and antitype of the people of Israel? Yea, where the least footing\nin all the scripture for a national church after Christ\u2019s coming?\n\nCan any people in the world pattern this sampler but the new-born Israel,\nsuch as fear God in every nation, Acts x. 35, commanded to come forth,\nand separate from all unclean things or persons? 2 Cor. vi. [17,] and\nthough not bound to put away strange wives as Israel did, because of that\npeculiar respect upon them in civil things, yet to be holy or set apart\nto the Lord in all manner of civil conversation, 1 Pet. i. 15: only to\nmarry in the Lord, yea, and to marry as if they married not, 1 Cor. vii.\n[29:] yea, to hate wife and children, father, mother, house, and land,\nyea, and life itself for the Lord Jesus, Luke xiv. 26.\n\n[Sidenote: The whole people of Israel miraculously brought forth of\nEgypt.]\n\nThirdly. This seed of Abraham thus separate from all people unto the\nLord, was wonderfully redeemed and brought from Egypt bondage, through\nthe Red Sea, and the wilderness, unto the land of Canaan, by many strange\nsigns and wonderful miracles, wrought by the out-stretched hand of the\nLord, famous and dreadful, and to be admired by all succeeding peoples\nand generations, Deut. iv. 32-34, _Ask now from one side of the heaven\nunto the other, whether there hath been such a thing as this?_ &c.\n\n[Sidenote: Not so any whole nation now.]\n\nAnd we may ask again from one side of the heaven unto the other, whether\nthe Lord hath now so miraculously redeemed and brought unto himself any\nnation or people, as he did this people of Israel.\n\n_Peace._ The English, Scotch, Dutch, &c., are apt to make themselves the\nparallels, as wonderfully come forth of popery, &c.\n\n_Truth._ 1. But first, whole nations are no churches under the gospel.\n\n[Sidenote: Popery not so easily turned from as is conceived.]\n\n2. Secondly, bring the nations of Europe professing protestantism to the\nbalance of the sanctuary, and ponder well whether the body, bulk, the\ngeneral, or one hundredth part of such peoples, be truly turned to God\nfrom popery:\u2014\n\nWho knows not how easy it is to turn, and turn, and turn again, whole\nnations from one religion to another?\n\n[Sidenote: Wonderful turnings in religion in twelve years\u2019 compass in\nEngland.]\n\nWho knows not that within the compass of one poor span of twelve years\u2019\nrevolution, all England hath become from half papist, half protestant, to\nbe absolute protestants; from absolute protestants, to absolute papists;\nfrom absolute papists, changing as fashions, to absolute protestants?\n\n[Sidenote: The pope not unlike to recover his monarchy over Europe before\nhis downfall.]\n\nI will not say, as some worthy witnesses of Christ have uttered, that\nall England and Europe must again submit their fair necks to the pope\u2019s\nyoke; but this I say, many scriptures concerning the destruction of the\nbeast and the whore look that way. And I add, they that feel the pulse of\nthe people seriously, must confess that a victorious sword and a Spanish\ninquisition will soon make millions face about as they were in the\nforefathers\u2019 time.\n\n\n\n\nCHAP. CXIII.\n\n\n_Peace._ Oh! that the steersmen of the nations might remember this, be\nwise and kiss the Son, lest he go on in this his dreadful anger, and dash\nthem in pieces here and eternally.\n\n[Sidenote: Who are now the true seed of Abraham.]\n\n_Truth._ I therefore, thirdly, add, that only such as are Abraham\u2019s\nseed, circumcised in heart, new-born, Israel (or wrestlers with God),\nare the antitype of the former Israel; these are only the holy nation,\n1 Pet. ii. 9; wonderfully redeemed from the Egypt of this world, Tit.\nii. 14; brought through the Red Sea of baptism, 1 Cor. x. 2; through\nthe wilderness of afflictions, and of the peoples, Deut. viii., Ezek.\nxx., into the kingdom of heaven begun below, even that Christian land of\npromise where flow the everlasting streams and rivers of spiritual milk\nand honey.\n\n[Sidenote: The people of Israel all holy in a typical holiness.]\n\nFourthly, all this people universally, in typical and ceremonial respect,\nwere holy and clean in this their separation and sequestration unto God,\nExod. xix. 5. Hence, even in respect of their natural birth in that\nland, they were a holy seed, and Ezra makes it the matter of his great\ncomplaint, Ezra ix. 1, 2,\u2014_The holy seed have mingled themselves._\n\nBut where is now that nation, or country, upon the face of the earth,\nthus clean and holy unto God, and bound to so many ceremonial cleansings\nand purgings?\n\n[Sidenote: All nations now alike since the coming of the Lord Jesus.]\n\nAre not all the nations of the earth alike clean unto God? or rather,\nalike unclean, until it pleaseth the Father of mercies to call some\nout to the knowledge and grace of his Son, making them to see their\nfilthiness, and strangeness from the commonweal of Israel, and to wash in\nthe blood of the Lamb of God?\n\nThis taking away the difference between nation and nation, country and\ncountry, is most fully and admirably declared in that great vision of\nall sorts of living creatures presented unto Peter, Acts x.; whereby it\npleased the Lord to inform Peter of the abolishing of the difference\nbetween Jew and Gentile in any holy or unholy, clean or unclean respect.\n\n[Sidenote: The children of Israel a figure of the Israel, or people, of\nGod only under the gospel.]\n\nFifthly\u2014not only to speak of all, but to select one or two more\u2014this\npeople of Israel in that national state were a type of all the children\nof God in all ages under the profession of the gospel, who are therefore\ncalled the children of Abraham, and the Israel of God, Gal. iii. and Gal.\nvi. [16.] A kingly priesthood and holy nation, 1 Pet. ii. 9, in a clear\nand manifest antitype to the former Israel, Exod. xix. 6.\n\nHence Christians now are figuratively, in this respect, called Jews, Rev.\niii. [9.] where lies a clear distinction of the true and false Christian\nunder the consideration of the true and false Jew: _Behold I will make\nthem of the synagogue of Satan that say they are Jews and are not, but do\nlie_, Rev. iii. [9.] But such a typical respect we find not now upon any\npeople, nation, or country of the whole world; but out of all nations,\ntongues, and languages is God pleased to call some, and redeem them to\nhimself, Rev. v. 9; and hath made no difference between the Jews and\nGentiles, Greeks and Scythians, Gal. iii. [28.] who by regeneration, or\nsecond birth, become the Israel of God, Gal. vi. [16.] the temple of God,\n1 Cor. iii. [17.] and the true Jerusalem, Heb. xii. [22.]\n\n[Sidenote: The people of Israel different from all the world in their\nfigurative and ceremonial worships.]\n\nLastly, all this whole nation, or people, as they were of one typical\nseed of Abraham, and sealed with a shameful and painful ordinance of\ncutting off the foreskin, which differenced them from all the world\nbeside: so also were they bound to such and such solemnities of\nfigurative worships. Amongst many others I shall end this passage\nconcerning the people with a famous observation out of Num. ix. 13, viz.,\nall that whole nation was bound to celebrate and keep the feast of the\npassover in his season, or else they were to be put to death. But doth\nGod require a whole nation, country, or kingdom now thus to celebrate the\nspiritual passover, the supper and feast of the Lamb Christ Jesus, at\nsuch a time once a year, and that whosoever shall not so do shall be put\nto death? What horrible profanations, what gross hypocrisies, yea, what\nwonderful desolations, sooner or later, must needs follow upon such a\ncourse!\n\n[Sidenote: Israel, God\u2019s only church, might well renew that national\ncovenant and ceremonial worship, which other nations cannot imitate.]\n\nIt is true, the people of Israel, brought into covenant with God in\nAbraham, and so successively born in covenant with God, might, in that\nstate of a national church, solemnly covenant and swear that whosoever\nwould not seek Jehovah, the God of Israel, should be put to death, 2\nChron. xv. [12, 13.] whether small or great, whether man or woman.\n\nBut may whole nations or kingdoms now, according to any one tittle\nexpressed by Christ Jesus to that purpose, follow that pattern of Israel,\nand put to death all, both men and women, great and small, that according\nto the rules of the gospel are not born again, penitent, humble,\nheavenly, patient? &c. What a world of hypocrisy from hence is practised\nby thousands, that for fear will stoop to give that God their bodies in a\nform, whom yet in truth their hearts affect not!\n\n[Sidenote: The hypocrisy, profanations, and slaughters which such\nimitations now in the gospel produce.]\n\nYea, also what a world of profanation of the holy name and holy\nordinances of the Lord, in prostituting the holy things of God, like\nthe vessels of the sanctuary, Dan. v., to profane, impenitent, and\nunregenerate persons!\n\nLastly, what slaughters, both of men and women, must this necessarily\nbring into the world, by the insurrections and civil wars about religion\nand conscience! Yea, what slaughters of the innocent and faithful\nwitnesses of Christ Jesus, who choose to be slain all the day long for\nChrist\u2019s sake, and to fight for their Lord and Master Christ, only with\nspiritual and Christian weapons!\n\n\n\n\nCHAP. CXIV.\n\n\n_Peace._ It seems, dear Truth, a mighty gulf between that people and\nnation, and the nations of the world then extant and ever since.\n\n_Truth._ As sure as the blessed substance to all those shadows, Christ\nJesus, is come, so unmatchable and never to be parallelled by any\nnational state was that Israel in the figure, or shadow.\n\nAnd yet the Israel of God now, the regenerate or new born, the\ncircumcised in heart by repentance and mortification, who willingly\nsubmit unto the Lord Jesus as their only King and Head, may fitly\nparallel and answer that Israel in the type, without such danger of\nhypocrisy, of such horrible profanations, and of firing the civil state\nin such bloody combustions, as all ages have brought forth upon this\ncompelling a whole nation or kingdom to be the antitype of Israel.\n\n[Sidenote: The difference of the kings and governors of Israel from all\nkings and governors of the world. First, they were all members of the\nchurch.]\n\n_Peace._ Were this light entertained, some hopes would shine forth for my\nreturn and restoration.\n\n_Truth._ I have yet to add a third consideration, concerning the kings\nand governors of that land and people.\n\nThey were to be, unless in their captivities, of their brethren, members\nof the true church of God: as appears in the history of Moses, the elders\nof Israel, and the judges and kings of Israel afterward.\n\nBut first, who can deny but that there may be now many lawful governors,\nmagistrates, and kings, in the nations of the world, where is no true\nchurch of Jesus Christ?\n\n[Sidenote: Excellent talents vouchsafed by God to unregenerate persons.]\n\nSecondly, we know the many excellent gifts wherewith it hath pleased God\nto furnish many, enabling them for public service to their countries both\nin peace and war, as all ages and experience testify, on whose souls\nhe hath not yet pleased to shine in the face of Jesus Christ: which\ngifts and talents must all lie buried in the earth, unless such persons\nmay lawfully be called and chosen to, and improved in public service,\nnotwithstanding their different or contrary conscience or worship.\n\n[Sidenote: A doctrine contrary to all true piety and humanity itself.]\n\nThirdly, if none but true Christians, members of Christ Jesus, might\nbe civil magistrates, and publicly entrusted with civil affairs, then\nnone but members of churches, Christians, should be husbands of wives,\nfathers of children, masters of servants. But against this doctrine the\nwhole creation, the whole world, may justly rise up in arms, as not only\ncontrary to true piety, but common humanity itself. For if a commonweal\nbe lawful amongst men that have not heard of God nor Christ, certainly\ntheir officers, ministers, and governors must be lawful also.\n\n[Sidenote: The papists\u2019 doctrine of deposing magistrates, confessed in\neffect to be true by the protestants.]\n\nFourthly, it is notoriously known to be the dangerous doctrine professed\nby some papists, that princes degenerating from their religion, and\nturning heretics, are to be deposed, and their subjects actually\ndischarged from their obedience. Which doctrine all such must necessarily\nhold, however most loath to own it, that hold the magistrate guardian of\nboth tables; and consequently such a one as is enabled to judge, yea,\nand to demonstrate to all men the worship of God: yea, and being thus\ngovernor and head of the church, he must necessarily be a part of it\nhimself; which when by heresy he falls from\u2014though it may be by truth,\nmiscalled heresy\u2014he falls from his calling of magistracy, and is utterly\ndisabled from his (pretended) guardianship and government of the church.\n\n[Sidenote: No civil magistrate Christian in Christ\u2019s time.]\n\nLastly, we may remember the practice of the Lord Jesus and his followers,\ncommanding and practising obedience to the higher powers, though we find\nnot one civil magistrate a Christian in all the first churches. But\ncontrarily, the civil magistrate at that time was the bloody beast, made\nup (as Daniel seems to imply concerning the Roman state, Dan. vii. 7) of\nthe lion, the bear, and the leopard, Rev. xiii. 2.\n\n\n\n\nCHAP. CXV.\n\n\n_Peace._ By these weights we may try the weight of that commonly received\nand not questioned opinion, viz., that the civil state and the spiritual,\nthe church and the commonweal, they are like Hippocrates\u2019 twins, they are\nborn together, grow up together, laugh together, weep together, sicken\nand die together.\n\n[Sidenote: Five demonstrative arguments proving the unsoundness of that\nmaxim: the church and the commonwealth are like Hippocrates\u2019 twins.]\n\nTruth. A witty, yet a most dangerous fiction of the father of lies, who,\nhardened in rebellion against God, persuades God\u2019s people to drink down\nsuch deadly poison, though he knows the truth of these five particulars,\nwhich I shall remind you of:\u2014\n\n[Sidenote: Many flourishing states without a true church.]\n\nFirst, many flourishing states in the world have been and are at this\nday, which hear not of Jesus Christ, and therefore have not the presence\nand concurrence of a church of Christ with them.\n\n[Sidenote: Many of God\u2019s people far off from a true church state, yet fit\nfor civil services.]\n\nSecondly, there have been many thousands of God\u2019s people, who in their\npersonal estate and life of grace were awake to God; but in respect of\nchurch estate, they knew no other than a church of dead stones, the\nparish church; or though some light be of late come in through some\ncranny, yet they seek not after, or least of all are joined to any true\nchurch of God, consisting of living and believing stones.\n\nSo that by these New English ministers\u2019 principles, not only is the door\nof calling to magistracy shut against natural and unregenerate men,\nthough excellently fitted for civil offices, but also against the best\nand ablest servants of God, except they be entered into church estate: so\nthat thousands of God\u2019s own people, excellently qualified, not knowing or\nnot entering into such a church estate, shall not be accounted fit for\ncivil services.\n\n[Sidenote: God\u2019s people permitted and favoured by idolaters.]\n\nThirdly, admit that a civil magistrate be neither a member of a true\nchurch of Christ, if any be in his dominions, nor in his person fear God,\nyet may he (possibly) give free permission without molestation, yea,\nand sometimes encouragement and assistance, to the service and church\nof God. Thus we find Abraham permitted to build and set up an altar to\nhis God wheresoever he came, amongst the idolatrous nations in the land\nof Canaan. Thus Cyrus proclaims liberty to all the people of God in his\ndominions, freely to go up and build the temple of God at Jerusalem, and\nArtaxerxes after him confirmed it.\n\nThus the Roman emperors, and governors under them, permitted the church\nof God, the Jews, in the Lord Christ\u2019s time, their temple and worship,\nalthough in civil things they were subject to the Romans.\n\n[Sidenote: Christ\u2019s church gathered and governed without the help of an\narm of flesh.]\n\nFourthly, the scriptures of truth and the records of time concur in\nthis, that the first churches of Christ Jesus, the lights, patterns, and\nprecedents to all succeeding ages, were gathered and governed without\nthe aid, assistance, or countenance of any civil authority, from which\nthey suffered great persecutions for the name of the Lord Jesus professed\namongst them.\n\nThe nations, rulers, and kings of the earth, tumultuously rage against\nthe Lord and his anointed, Ps. ii. 1, 2. Yet, ver. 6, it hath pleased the\nFather to set the Lord Jesus King upon his holy hill of Zion.\n\nChrist Jesus would not be pleased to make use of the civil magistrate\nto assist him in his spiritual kingdom, nor would he yet be daunted or\ndiscouraged in his servants by all their threats and terrors: for love is\nstrong as death, and the coals thereof give a most vehement flame, and\nare not quenched by all the waters and floods of mightiest opposition,\nCant. viii. [6, 7.]\n\n[Sidenote: Christ\u2019s true spouse, chaste and faithful to Christ Jesus, in\nthe midst of fears or favours from the world.]\n\nChrist\u2019s church is like a chaste and loving wife, in whose heart is fixed\nher husband\u2019s love, who hath found the tenderness of his love towards\nher, and hath been made fruitful by him, and therefore seeks she not the\nsmiles, nor fears the frowns, of all the emperors in the world to bring\nher Christ unto her, or keep him from her.\n\n[Sidenote: The ten horns, Rev. xiii. and xvii.]\n\nLastly, we find in the tyrannical usurpations of the Romish anti-christ,\nthe ten horns\u2014which some of good note conceive to be the ten kingdoms\ninto which the Roman empire was quartered and divided\u2014are expressly said,\nRev. xvii. 13, to have one mind to give their power and strength unto the\nbeast; yea, ver. 17, their kingdom unto the beast, until the works of\nGod shall be fulfilled. Whence it follows, that all those nations that\nare gilded over with the name of Christ, have under that mask or vizard\n(as some executioners and tormenters in the inquisition use to torment)\npersecuted the Lord Jesus Christ, either with a more open, gross, and\nbloody, or with a more subtle, secret, and gentle violence.\n\n[Sidenote: The great mystery of persecution unfolded. Christian Naboths\nslaughtered.]\n\nLet us cast our eyes about, turn over the records, and examine the\nexperience of past and present generations, and see if all particular\nobservations amount not to this sum, viz., that the great whore hath\ncommitted fornication with the kings of the earth, and made drunk\nthereof nations with the cup of the wine of her fornications: in which\ndrunkenness and whoredom (as whores use to practise) she hath robbed\nthe kings and nations of their power and strength, and, Jezebel like,\nhaving procured the kings\u2019 names and seals, she drinks [herself] drunk,\nRev. xvii. [6,] with the blood of Naboth, who, because he dares not part\nwith his rightful inheritance in the land of Canaan, the blessed land\nof promise and salvation in Christ, as a traitor to the civil state and\nblasphemer against God, she, under the colour of a day of humiliation in\nprayer and fasting, stones to death.\n\n\n\n\nCHAP. CXVI.\n\n\n_Peace._ Dear Truth, how art thou hidden from the eyes of men in these\nmysteries! how should men weep abundantly with John, that the Lamb may\nplease to open these blessed seals unto them!\n\n_Truth._ Oh that men more prized their Maker\u2019s fear! then should they be\nmore acquainted with their Maker\u2019s councils, for his secret is with them\nthat fear him, Ps. xxv. 14.\n\nI pass on to a second difference.\n\n[Sidenote: Second difference. The mystery of the anointing the kings of\nIsrael and Judah.]\n\nThe kings of Israel and Judah were all solemnly anointed with oil, Ps.\nlxxxix. 20, _I have found David my servant, with my oil have I anointed\nhim._ Whence the kings of Israel and Judah were honoured with that\nmystical and glorious title of the anointed, or Christ of the Lord, Lam.\niv. 20, _The breath of our nostrils, the anointed of Jehovah, was taken\nin their pits_, &c.\n\nWhich anointing and title however, the man of sin, together with the\ncrown and diadem of spiritual Israel, the church of God, he hath given to\nsome of the kings of the earth, that so he may in lieu thereof dispose\nof their civil crowns the easier: yet shall we find it an incommunicable\nprivilege and prerogative of the saints and people of God.\n\nFor as the Lord Jesus himself in the antitype was not anointed with\nmaterial but spiritual oil, Ps. xlv. 7, _with the oil of gladness_; and\nLuke iv. 18, from Isaiah lxi. 1, with the Spirit of God, _The Spirit of\nthe Lord is upon me, the Lord hath anointed me to preach good tidings_,\n&c.; so also all his members are anointed with the Holy Spirit of God, 2\nCor. i. 21, and 1 John ii. 20.\n\n[Sidenote: The name Christian, or anointed.]\n\nHence is it that Christians rejoice in that name, as carrying the very\nexpress title of the anointed of the Lord; which most superstitiously and\nsacrilegiously hath been applied only unto kings.\n\n[Sidenote: A sacrilegious monopoly of the name Christian.]\n\n_Peace._ O dear Truth, how doth the great Searcher of all hearts find\nout the thefts of the anti-christian world! how are men carried in the\ndark they know not whither! How is that heavenly charge, _Touch not mine\nanointed_, &c., Ps. cv. 15, common to all Christians, or anointed [ones]\nwith Christ their head, by way of monopoly or privilege appropriated to\nkings and princes!\n\n[Sidenote: The crown of Christ\u2019s kingly power.]\n\n_Truth._ It will not be here unseasonable to call to mind that admirable\nprophecy, Ezek. xxi. 26, 27, _Thus saith Jehovah God, remove the diadem,\ntake away the crown; this shall not be the same; exalt him that is low,\nand abase him that is high; I will overturn, overturn, overturn, until he\ncome whose right it is; and I will give it him._ The matter is a crown\nand diadem to be taken from a usurper\u2019s head, and set upon the head of\nthe right owner.\n\n_Peace._ Doubtless this mystically intends the spiritual crown of the\nLord Jesus, for these many hundred years set upon the heads of the\ncompetitors and co-rivals of the Lord Jesus, upon whose glorious head,\nin his messengers and churches, the crown shall be established. The\nanointing, the title, and the crown and power, must return to the Lord\nJesus in his saints, unto whom alone belongs his power and authority in\necclesiastical or spiritual cases.\n\n\n\n\nCHAP. CXVII.\n\n\n[Sidenote: Third. The kings of Israel and Judah invested with a spiritual\npower.]\n\n_Truth._ I therefore proceed to a third difference between those kings\nand governors of Israel and Judah, and all other kings and rulers of the\nearth. Look upon the administrations of the kings of Israel and Judah,\nand well weigh the power and authority which those kings of Israel and\nJudah exercised in ecclesiastical and spiritual causes; and upon a due\nsearch we shall not find the same sceptre of spiritual power in the hand\nof civil authority, which was settled in the hands of the kings of Israel\nand Judah.\n\nDavid appointed the orders of the priests and singers, he brought the ark\nto Jerusalem, he prepared for the building of the Temple, the pattern\nwhereof he delivered to Solomon: yet David herein could not be a type\nof the kings and rulers of the earth, but of the king of heaven, Christ\nJesus: for,\n\nFirst, David, as he was a king, so was he also a prophet, Acts ii. 30;\nand therefore a type, as Moses also was, of that great prophet, the Son\nof God. And they that plead for David\u2019s kingly power, must also by the\nsame rule plead for his prophetical, by which he swayed the sceptre of\nIsrael in church affairs.\n\n[Sidenote: David immediately inspired by the Spirit of God, in his\nordering of church matters.]\n\nSecondly, it is expressly said, 1 Chron. xxviii. 11, 12, 13, that the\npattern which David gave to Solomon, concerning the matter of the temple\nand worship of God, he had it by the Spirit, which was no other but a\nfigure of the immediate inspiration of the Spirit of God unto the Lord\nJesus, the true spiritual king of Israel, John i. 49, _Rabbi, thou art\nthe Son of God; Rabbi, thou art the King of Israel._\n\n[Sidenote: Solomon\u2019s deposing Abiathar (1 Kings ii. 26, 27,) discussed.]\n\nAgain, what civil magistrate may now act as Solomon, a type of Christ,\ndoth act, 1 Kings ii. 26, 27? Solomon thrust out Abiathar from being\npriest unto Jehovah.\n\n_Peace._ Some object that Abiathar was a man of death, ver. 26, worthy to\ndie, as having followed Adonijah; and therefore Solomon executed no more\nthan civil justice upon him.\n\n[Sidenote: Solomon\u2019s putting Abiathar from the priesthood, examined.]\n\n_Truth._ Solomon remits the civil punishment, and inflicts upon him a\nspiritual; but by what right, but as he was king of the church, a figure\nof Christ?\n\nAbiathar\u2019s life is spared with respect to his former good service in\nfollowing after David; but yet he is turned out from the priesthood.\n\n[Sidenote: A case put upon occasion of Abiathar\u2019s case.]\n\nBut now put the case: suppose that any of the officers of the New England\nchurches should prove false to the state, and be discovered joining\nwith a French Monsieur, or Spanish Don, thirsting after conquest and\ndominion, to further their invasions of that country; yet for some\nformer faithful service to the state, he should not be adjudged to civil\npunishment:\u2014I ask now, might their governors, or their general court\n(their parliament), depose such a man, a pastor, teacher, or elder, from\nhis holy calling or office in God\u2019s house?\n\n[Sidenote: Another case.]\n\nOr suppose, in a partial and corrupt state, a member or officer of a\nchurch should escape with his life upon the commission of murder, ought\nnot a church of Christ upon repentance to receive him? I suppose it will\nnot be said, that he ought to execute himself; or that the church may\nuse a civil sword against him. In these cases may such persons, spared\nin civil punishments for some reason of or by partiality of state, be\npunished spiritually by the civil magistrate, as Abiathar was. Let the\nvery enemies of Zion be judges.\n\nSecondly, if Solomon in thrusting out of Abiathar was a pattern and\nprecedent unto all civil magistrates, why not also in putting Zadok\nin his room, ver. 35? But against this the pope, the bishops, the\npresbyterians, and the independents, will all cry out against such a\npractice, in their several respective claims and challenges for their\nministries.\n\n[Sidenote: The liberties of Christ\u2019s churches in the choice of their\nofficers.]\n\nWe find the liberty of the subjects of Christ in the choice of an\napostle, Acts i.; of a deacon, Acts vi.; of elders, Acts xiv.; and guided\nby the assistance either of the apostles or evangelists, 1 Tim. i., Tit.\ni., without the least influence of any civil magistrate: which shows the\nbeauty of their liberty.\n\n[Sidenote: A civil influence dangerous to the saints\u2019 liberties.]\n\nThe parliaments of England have by right free choice of their speaker:\nyet some princes have thus far been gratified as to nominate, yea, and\nimplicitly to commend a speaker to them. Wise men have seen the evil\nconsequences of those influences, though but in civil things: how much\nfar greater and stronger are those snares, when the golden keys of the\nSon of God are delivered into the hands of civil authority!\n\n_Peace._ You know the noise raised concerning those famous acts of Asa,\nHezekiah, Jehoshaphat, Josiah. What think you of the fast proclaimed by\nJehoshaphat? 2 Chron. xx. 3.\n\n_Truth._ I find it to be the duty of kings and all in authority, to\nencourage Christ\u2019s messengers of truth proclaiming repentance, &c.\n\nBut under the gospel, to enforce all natural and unregenerate people to\nacts of worship, what precedent hath Christ Jesus given us?\n\n[Sidenote: Jehoshaphat\u2019s fast examined.]\n\nFirst, it is true Jehoshaphat proclaimed a fast, &c.; but was he not in\nmatters spiritual a type of Christ, the true king of Israel?\n\nSecondly, Jehoshaphat calls the members of the true church to church\nservice and worship of God.\n\n[Sidenote: If civil powers may enjoin the time of the church\u2019s worship,\nthey may also forbid her times.]\n\nBut consider, if civil powers now may judge of and determine the actions\nof worship proper to the saints: if they may appoint the time of the\nchurch\u2019s worship, fasting, and prayer, &c., why may they not as well\nforbid those times which a church of Christ shall make choice of, seeing\nit is a branch of the same root to forbid what liketh not, as well as to\nenjoin what pleaseth?\n\nAnd if in those most solemn duties and exercises, why not also in other\nordinary meetings and worships? And if so, where is the power of the Lord\nJesus, bequeathed to his ministers and churches, of which the power of\nthose kings was but a shadow?\n\n\n\n\nCHAP. CXVIII.\n\n\n_Peace._ The liberty of the subject sounds most sweet London and Oxford\nboth profess to fight for: how much infinitely more sweet is that true\nsoul liberty according to Christ Jesus!\n\n[Sidenote: God will not wrong C\u00e6sar, and C\u00e6sar should not wrong God.]\n\nI know you would not take from C\u00e6sar aught, although it were to give to\nGod; and what is God\u2019s and his people\u2019s I wish that C\u00e6sar may not take.\nYet, for the satisfaction of some, be pleased to glance upon Josiah, his\nfamous acts in the church of God, concerning the worship of God, the\npriests, Levites, and their services, compelling the people to keep the\npassover, making himself a covenant before the Lord, and compelling all\nthat were found in Jerusalem and Benjamin to stand to it.\n\n_Truth._ To these famous practices of Josiah, I shall parallel the\npractices of England\u2019s kings; and first, _de jure_, a word or two of\ntheir right: then, _de facto_, discuss what hath been done.\n\n[Sidenote: The famous acts of Josiah, examined.]\n\nFirst, _de jure_; Josiah was a precious branch of that royal root king\nDavid, who was immediately designed by God: and when the golden links\nof the royal chain broke in the usurpations of the Roman conqueror, it\npleased the most wise God to send a son of David, a Son of God, to begin\nagain that royal line, to sit upon the throne of his father David, Luke\ni. 32; Acts ii. 30.\n\n[Sidenote: Magistracy in general from God, the particular forms from the\npeople.]\n\nIt is not so with the Gentile princes, rulers, and magistrates, whether\nmonarchical, aristocratical, or democratical; who, though government in\ngeneral be from God, yet, receive their callings, power, and authority,\nboth kings and parliaments, mediately from the people.\n\nSecondly. Josiah and those kings, were kings and governors over the then\ntrue and only church of God national, brought into the covenant of God in\nAbraham, and so downward: and they might well be forced to stand to that\ncovenant into which, with such immediate signs and miracles, they had\nbeen brought.\n\n[Sidenote: Israel confirmed in a national covenant by relations, signs,\nand miracles, but so not England.]\n\nBut what commission from Christ Jesus had Henry VIII., Edward VI., or\nany, Josiah like, to force the many hundred thousands of English men and\nwomen, without such immediate signs and miracles that Israel had, to\nenter into a holy and spiritual covenant with the invisible God, the\nFather of spirits, or upon pain of death, as in Josiah\u2019s time, to stand\nto that which they never made, nor before evangelical repentance are\npossibly capable of?\n\n[Sidenote: Henry VIII. the first head and governor of the church of\nEngland.]\n\nNow secondly, _de facto_: let it be well remembered concerning the kings\nof England professing reformation. The foundation of all was laid in\nHenry VIII. The pope challengeth to be the vicar of Christ Jesus here\nupon earth, to have power of reforming the church, redressing abuses,\n&c.: Henry VIII. falls out with the pope, and challengeth that very power\nto himself of which he had despoiled the pope, as appears by that act of\nparliament establishing Henry VIII. the supreme head and governor in all\ncases ecclesiastical, &c.[221] It pleased the most high God to plague the\npope by Henry VIII.\u2019s means: but neither pope nor king can ever prove\nsuch power from Christ derived to either of them.\n\n[Sidenote: The wonderful formings and reformings of religion by England\u2019s\nkings. Kings and states often plant, and often pluck up religions.]\n\nSecondly, as before intimated, let us view the works and acts of\nEngland\u2019s imitation of Josiah\u2019s practice. Henry VII. leaves England under\nthe slavish bondage of the pope\u2019s yoke. Henry VIII. reforms all England\nto a new fashion, half papist, half protestant. King Edward VI. turns\nabout the wheels of the state, and works the whole land to absolute\nprotestantism. Queen Mary, succeeding to the helm, steers a direct\ncontrary course, breaks in pieces all that Edward wrought, and brings\nforth an old edition of England\u2019s reformation all popish. Mary not living\nout half her days, as the prophet speaks of bloody persons, Elizabeth,\nlike Joseph, advanced from the prison to the palace, and from the irons\nto the crown, she plucks up all her sister Mary\u2019s plants, and sounds a\ntrumpet all protestant.\n\nWhat sober man stands not amazed at these revolutions? and yet, like\nmother like daughter: and how zealous are we, their offspring, for\nanother impression, and better edition of a national Canaan, in imitation\nof Judah and Josiah! which, if attained, who knows how soon succeeding\nkings or parliaments will quite pull down and abrogate?[222]\n\n[Sidenote: A national church ever subject to turn and return, &c.]\n\nThirdly, in all these formings and reformings, a national church of\nnatural, unregenerate men, was (like wax) the subject matter of all\nthese forms and changes, whether popish or protestant: concerning which\nnational state, the time is yet to come whenever the Lord Jesus hath\ngiven a word of institution and appointment.\n\n\n\n\nCHAP. CXIX.\n\n\n[Sidenote: A woman, papissa, or head of the church.]\n\n_Peace._ You bring to mind, dear Truth, a plea of some wiser papists for\nthe pope\u2019s supremacy, viz., that it was no such exorbitant or unheard\nof power and jurisdiction which the pope challenged, but the very same\nwhich a woman, Queen Elizabeth herself, challenged, styling her papissa\nor she-pope: withal pleading, that in point of reason it was far more\nsuitable that the Lord Jesus would delegate his power rather to a\nclergyman than a layman, as Henry VIII.; or a woman, as his daughter\nElizabeth.\n\n[Sidenote: The papists nearer to the truth, concerning the government of\nthe church, than most protestants.]\n\n_Truth._ I believe that neither one or the other hit the white;[223] yet\nI believe the papists\u2019 arrows fall the nearest to it in this particular,\nviz., that the government of the church of Christ should rather belong\nto such as profess a ministry or office spiritual, than to such as are\nmerely temporal and civil.\n\nSo that in conclusion, the whole controversy concerning the government\nof Christ\u2019s kingdom or church, will be found to lie between the true and\nfalse ministry, both challenging the true commission, power, and keys\nfrom Christ.\n\n[Sidenote: The kingly power of the Lord Jesus troubles all the kings and\nrulers of the world.]\n\n_Peace._ This all glorious diadem of the kingly power of the Lord Jesus\nhath been the eye-sore of the world, and that which the kings and rulers\nof the world have always lift up their hands unto.\n\nThe first report of a new king of the Jews puts Herod and all Jerusalem\ninto frights; and the power of this most glorious King of kings over the\nsouls and consciences of men, or over their lives and worships, is still\nthe white that all the princes of this world shoot at, and are enraged at\nthe tidings of the true heir, the Lord Jesus, in his servants.\n\n[Sidenote: A twofold exaltation of Christ.]\n\n_Truth._ You well mind, dear Peace, a twofold exaltation of the Lord\nJesus; one in the souls and spirits of men, and so he is exalted by all\nthat truly love him, though yet remaining in Babel\u2019s captivity, and\nbefore they hearken to the voice of the Lord, \u201cCome forth of Babel, my\npeople.\u201d\n\nA second exaltation of Christ Jesus, upon the throne of David his father,\nin his church and congregation, which is his spiritual kingdom here below.\n\n[Sidenote: The world stormeth at both.]\n\nI confess there is a tumultuous rage at his entrance into his throne in\nthe soul and consciences of any of his chosen; but against his second\nexaltation in his true kingly power and government, either monarchical in\nhimself, or ministerial in the hands of his ministers and churches, are\nmustered up, and shall be in the battles of Christ yet to be fought, all\nthe powers of the gates of earth and hell.\n\n[Sidenote: A fourth difference.]\n\nBut I shall mention one difference more between the kings of Israel and\nJudah, and all other kings and rulers of the Gentiles.\n\n[Sidenote: Kings of Israel types.]\n\nThose kings as kings of Israel were all invested with a typical and\nfigurative respect, with which now no civil power in the world can be\ninvested.\n\n[Sidenote: They wore a double crown.]\n\nThey wore a double crown: first, civil; secondly, spiritual: in which\nrespect they typed out the spiritual king of Israel, Christ Jesus.\n\nWhen I say they were types, I make them not in all respects so to be; but\nas kings and governors over the church and kingdom of God, therein types.\n\n[Sidenote: The saviours of the Jews, figures of the Saviour of the world.]\n\nHence all those saviours and deliverers, which it pleased God to stir\nup extraordinarily to his people, Gideon, Baruc, Sampson, &c.; in that\nrespect of their being saviours, judges, and deliverers of God\u2019s people,\nso were they types of Jesus Christ, either monarchically ruling by\nhimself immediately, or ministerially by such whom he pleaseth to send to\nvindicate the liberties and inheritances of his people.\n\n\n\n\nCHAP. CXX.\n\n\n_Peace._ It must needs be confessed, that since the kings of Israel were\nceremonially anointed with oil: and\u2014\n\nSecondly, in that they sat upon the throne of David, which is expressly\napplied to Christ Jesus, Luke i. 32; Acts ii. 30; John i. 49, their\ncrowns were figurative and ceremonial; but some here question, whether\nor no they were not types of civil powers and rulers now, when kings and\nqueens shall be nursing fathers and nursing mothers, &c.\n\n[Sidenote: The monarchical and ministerial power of Christ.]\n\n_Truth._ For answer unto such, let them first remember that the dispute\nlies not concerning the monarchical power of the Lord Jesus, the power\nof making laws, and making ordinances to his saints and subjects; but\nconcerning a deputed and ministerial power, and this distinction the very\npope himself acknowledgeth.\n\n[Sidenote: Three great competitors for the ministerial power of Christ.\nThe popes great pretenders for the ministerial power of Christ.]\n\nThere are three great competitors for this deputed or ministerial power\nof the Lord Jesus.\n\nFirst. The arch-vicar of Satan, the pretended vicar of Christ on earth,\nwho sits as God over the temple of God, exalting himself not only above\nall that is called God, but over the souls and consciences of all his\nvassals, yea, over the Spirit of Christ, over the holy scriptures, yea,\nand God himself, Dan. viii. and xi., and Rev. xv., together with 2 Thess.\nii.\n\n[Sidenote: They also upon the point challenge the monarchical also.]\n\nThis pretender, although he professeth to claim but the ministerial\npower of Christ, to declare his ordinances, to preach, baptize, ordain\nministers, and yet doth he upon the point challenge the monarchical or\nabsolute power also, being full of self-exalting and blaspheming, Dan.\nvii. 25, and xi. 36; Rev. xiii. 6, speaking blasphemies against the\nGod of heaven, thinking to change times and laws; but he is the son of\nperdition arising out of the bottomless pit, and comes to destruction,\nRev. xvii., for so hath the Lord Jesus decreed to consume him by the\nbreath of his mouth, 2 Thess. ii.\n\n[Sidenote: The second great pretender, the civil magistrate.]\n\nThe second great competitor to this crown of the Lord Jesus is the civil\nmagistrate, whether emperors, kings, or other inferior officers of state,\nwho are made to believe, by the false prophets of the world, that they\nare the antitypes of the kings of Israel and Judah, and wear the crown of\nChrist.\n\n[Sidenote: Three great factions challenging an arm of flesh.]\n\nUnder the wing of the civil magistrate do three great factions shelter\nthemselves, and mutually oppose each other, striving as for life who\nshall sit down under the shadow of that arm of flesh.\n\n[Sidenote: 1. The prelacy.]\n\nFirst, the prelacy: who, though some extravagants of late have inclined\nto waive the king, and to creep under the wings of the pope, yet so far\ndepends upon the king, that it is justly said they are the king\u2019s bishops.\n\n[Sidenote: 2. The presbytery. The pope and presbytery make use of the\ncivil magistrate but as of an executioner.]\n\nSecondly, the presbytery: who, though in truth they ascribe not so much\nto the civil magistrate as some too grossly do, yet they give so much to\nthe civil magistrate as to make him absolutely the head of the church:\nfor, if they make him the reformer of the church, the suppressor of\nschismatics and heretics, the protector and defender of the church, &c.,\nwhat is this, in true, plain English, but to make him the judge of the\ntrue and false church, judge of what is truth and what error, who is\nschismatical, who heretical? unless they make him only an executioner, as\nthe pope doth in his punishing of heretics.\n\nI doubt not but the aristocratical government of presbyterians may well\nsubsist in a monarchy, not only regulated but also tyrannical; yet doth\nit more naturally delight in the element of an aristocratical government\nof state, and so may properly be said to be\u2014as the prelates the king\u2019s,\nso these\u2014the state-bishop\u2019s.\n\n[Sidenote: 3. Independents. The independents: who come nearest to the\nbishops.]\n\nThe third, though not so great, yet growing faction is that (so called)\nindependent: I prejudice not the personal worth of any of the three\nsorts: this latter, as I believe this discourse hath manifested, jumps\nwith the prelates, and, though not more fully, yet more explicitly than\nthe presbyterians, cast down the crown of the Lord Jesus at the feet of\nthe civil magistrate. And although they pretend to receive their ministry\nfrom the choice of two or three private persons in church covenant,\nyet would they fain persuade the mother of Old England to imitate her\ndaughter New England\u2019s practice, viz., to keep out the presbyterians,\nand only to embrace themselves, both as the state\u2019s and the people\u2019s\nbishops.\n\n[Sidenote: The third competition, of those that separate.]\n\nThe third competition for this crown and power of the Lord Jesus is of\nthose that separate both from one and the other, yet divided also amongst\nthemselves into many several professions.\n\nOf these, they that go furthest profess they must yet come nearer to the\nways of the Son of God: and doubtless, so far as they have gone, they bid\nthe most, and make the fairest plea for the purity and power of Christ\nJesus,\u2014let the rest of the inhabitants of the world be judges.\n\n[Sidenote: Their nearer conformity to Christ. The churches of the\nseparation ought in humanity and subjects\u2019 liberty not to be oppressed,\nbut (at least) permitted.]\n\nLet all the former well be viewed in their external state, pomp, riches,\nconformity to the world, &c. And on the other side, let the latter be\nconsidered, in their more thorough departure from sin and sinful worship,\ntheir condescending (generally) to the lowest and meanest contentments\nof this life, their exposing of themselves for Christ to greater\nsufferings, and their desiring no civil sword nor arm of flesh, but the\ntwo-edged sword of God\u2019s Spirit to try out the matter by: and then let\nthe inhabitants of the world judge which come nearest to the doctrine,\nholiness, poverty, patience, and practice of the Lord Jesus Christ; and\nwhether or no these latter deserve not so much of humanity and subjects\u2019\nliberty, as (not offending the civil state) in the freedom of their\nsouls, to enjoy the common air to breathe in.\n\n\n\n\nCHAP. CXX.[224]\n\n\n_Peace._ Dear Truth, you have shown me a little draught of Zion\u2019s\nsorrows, her children tearing out their mother\u2019s bowels. Oh! when will He\nthat stablisheth, comforteth, and builds up Zion, look down from heaven,\nand have mercy on her? &c.\n\n_Truth._ The vision yet doth tarry, saith Habakkuk, but will most surely\ncome; and therefore the patient and believing must wait for it.\n\n[Sidenote: Seven reasons, proving that the kings of Israel and Judah\ncannot have any other but a spiritual antitype. Civil types and figures\nmust needs be answered by spiritual antitypes.]\n\nBut to your last proposition, whether the kings of Israel and Judah were\nnot types of civil magistrates? Now, I suppose, by what hath been already\nspoken, these things will be evident:\u2014\n\nFirst. That those former types of the land, of the people, of their\nworships, were types and figures of a spiritual land, spiritual people,\nand spiritual worship under Christ. Therefore, consequently, their\nsaviours, redeemers, deliverers, judges, kings, must also have their\nspiritual antitypes, and so consequently not civil but spiritual\ngovernors and rulers, lest the very essential nature of types, figures,\nand shadows be overthrown.\n\n[Sidenote: Civil compulsion was proper in the national church of the\nJews, but most improper in the Christian, which is not national.]\n\nSecondly. Although the magistrate by a civil sword might well compel that\nnational church to the external exercise of their national worship: yet\nit is not possible, according to the rule of the New Testament, to compel\nwhole nations to true repentance and regeneration, without which (so far\nas may be discerned true) the worship and holy name of God is profaned\nand blasphemed.\n\nAn arm of flesh and sword of steel cannot reach to cut the darkness of\nthe mind, the hardness and unbelief of the heart, and kindly operate upon\nthe soul\u2019s affections to forsake a long-continued father\u2019s worship, and\nto embrace a new, though the best and truest. This work performs alone\nthat sword out of the mouth of Christ, with two edges, Rev. i. and iii.\n\n[Sidenote: Neither Christ Jesus nor his messengers have made the civil\nmagistrate Israel\u2019s antitype, but the contrary.]\n\nThirdly. We have not one tittle, in the New Testament of Christ Jesus,\nconcerning such a parallel, neither from himself nor from his ministers,\nwith whom he conversed forty days after his resurrection, instructing\nthem in the matters of his kingdom, Acts i. 3.\n\nNeither find we any such commission or direction given to the civil\nmagistrate to this purpose, nor to the saints for their submission in\nmatters spiritual, but the contrary, Acts iv. and v.; 1 Cor. vii. 23;\nCol. ii. 18.\n\n[Sidenote: Civil magistracy essentially civil, and the same in all parts\nof the world.]\n\nFourthly. We have formerly viewed the very matter and essence of a civil\nmagistrate, and find it the same in all parts of the world, wherever\npeople live upon the face of the earth, agreeing together in towns,\ncities, provinces, kingdoms:\u2014I say the same essentially civil, both from,\n1. The rise and fountain whence it springs, to wit, the people\u2019s choice\nand free consent. 2. The object of it, viz., the commonweal, or safety\nof such a people in their bodies and goods, as the authors of this model\nhave themselves confessed.\n\n[Sidenote: Christianity adds not to the nature of a civil commonweal, nor\ndoth want of Christianity diminish it.]\n\nThis civil nature of the magistrate we have proved to receive no addition\nof power from the magistrate being a Christian, no more than it receives\ndiminution from his not being a Christian, even as the commonweal is\na true commonweal, although it have not heard of Christianity; and\nChristianity professed in it, as in Pergamos, Ephesus, &c., makes\nit never no more a commonweal; and Christianity taken away, and the\ncandlestick removed, makes it nevertheless a commonweal.\n\n[Sidenote: Rom. xiii. evidently proves the civil work and wages of the\ncivil magistrate.]\n\nFifthly. The Spirit of God expressly relates the work of the civil\nmagistrate under the gospel, Rom. xiii., expressly mentioning, as the\nmagistrates\u2019 object, the duties of the second table, concerning the\nbodies and goods of the subject.\n\n2. The reward or wages which people owe for such a work, to wit, not\nthe contribution of the church for any spiritual work, but tribute,\ntoll, custom, which are wages payable by all sorts of men, natives and\nforeigners, who enjoy the same benefit of public peace and commerce in\nthe nation.\n\n[Sidenote: Most strange, yet most true consequences from the civil\nmagistrates now being the antitype of the kings of Israel and Judah.]\n\nSixthly. Since civil magistrates, whether kings or parliaments, states,\nand governors, can receive no more in justice than what the people give:\nand are, therefore, but the eyes, and hands, and instruments of the\npeople, simply considered, without respect to this or that religion; it\nmust inevitably follow, as formerly I have touched, that if magistrates\nhave received their power from the people, then the greatest number\nof the people of every land has received from Christ Jesus a power to\nestablish, correct, reform his saints and servants, his wife and spouse,\nthe church: and she that by the express word of the Lord, Ps. cxlix.\n8, binds kings in chains, and nobles in links of iron, must herself be\nsubject to the changeable pleasures of the people of the world, which\nlies in wickedness, 1 John v. 19, even in matters of heavenly and\nspiritual nature.\n\nHence, therefore, in all controversies concerning the church, ministry\nand worship, the last appeal must come to the bar of the people or\ncommonweal, where all may personally meet, as in some commonweals of\nsmall number, or in greater by their representatives.\n\n[Sidenote: If no religion but that which the commonweal approves, then no\nChrist, no God, but at the pleasure of this world, 2 John 9.]\n\nHence, then, no person esteemed a believer, and added to the church:\u2014\n\nNo officer chosen and ordained:\u2014\n\nNo person cast forth and excommunicated, but as the commonweal and\npeople please; and in conclusion, no church of Christ in this land or\nworld, and consequently no visible Christ the head of it. Yea, yet\nhigher, consequently no God in the world worshipped according to the\ninstitutions of Christ Jesus\u2014except the several peoples of the nations of\nthe world shall give allowance.\n\n_Peace._ Dear Truth, oh! whither have our forefathers and teachers\nled us? Higher than to God himself, by these doctrines driven out of\nthe world, you cannot rise: and yet so high must the inevitable and\nundeniable consequences of these their doctrines reach, if men walk by\ntheir own common principles.\n\n[Sidenote: The true antitype of the kings of Israel and Judah.]\n\n_Truth._ I may therefore here seasonably add a seventh, which is a\nnecessary consequence of all the former arguments, and an argument\nitself: viz., we find expressly a spiritual power of Christ Jesus in the\nhands of his saints, ministers, and churches, to be the true antitype of\nthose former figures in all the prophecies concerning Christ\u2019s spiritual\npower, Isa. ix., Dan. vii., Mich. iv., &c., compared with Luke i. 32,\nActs ii. 30, 1 Cor. v., Matt. xviii., Mark xiii. 34, &c.\n\n\n\n\nCHAP. CXXI.\n\n\n_Peace._ Glorious and conquering Truth, methinks I see most evidently thy\nglorious conquests: how mighty are thy spiritual weapons, 2 Cor. x. 4,\nto break down those mighty and strong holds and castles, which men have\nfortified themselves withal against thee? Oh! that even the thoughts of\nmen may submit and bow down to the captivity of Jesus Christ!\n\n[Sidenote: A fourth difference of laws and statutes from all others.]\n\n_Truth._ Your kind encouragement makes me proceed more cheerfully to a\nfourth difference from the laws and statutes of this land, different\nfrom all the laws and statutes of the world, and paralleled only by the\nlaws and ordinances of spiritual Israel.\n\n[Sidenote: Moses a type of Christ.]\n\nFirst, then, consider we the law-maker, or rather the law-publisher, or\nprophet, as Moses calls himself, Deut. xviii. [15,] and Acts iii. [22,]\nhe is expressly called that prophet who figured out Christ Jesus who was\nto come like unto Moses, greater than Moses, as the son is greater than\nthe servant.\n\nSuch lawgivers, or law-publishers, never had any state or people as Moses\nthe type, or Christ Jesus, miraculously stirred up and sent as the mouth\nof God between God and his people.\n\n[Sidenote: The laws of Israel unparalleled.]\n\nSecondly, concerning the laws themselves: it is true, the second table\ncontains the law of nature, the law moral and civil, yet such a law was\nalso given to this people as never to any people in the world: such was\nthe law of worship, Ps. cxlvii., peculiarly given to Jacob, and God did\nnot deal so with other nations: which laws for the matter of the worship\nin all those wonderful significant sacrifices, and for the manner by such\na priesthood, such a place of tabernacle, and afterward of temple, such\ntimes and solemnities of festivals, were never to be paralleled by any\nother nation, but only by the true Christian Israel established by Jesus\nChrist amongst Jews and Gentiles throughout the world.\n\n[Sidenote: God\u2019s own finger penned laws for Israel.]\n\nThirdly, the law of the ten words, Deut. x., the epitome of all the rest,\nit pleased the most high God to frame and pen twice, with his own most\nholy and dreadful finger, upon Mount Sinai, which he never did to any\nother nation before or since, but only to that spiritual Israel, the\npeople and the church of God, in whose hearts of flesh he writes his\nlaws, according to Jer. xxxi., Heb. viii. and x.\n\n_Peace._ Such promulgation of such laws, by such a prophet, must needs be\nmatchless and unparalleled.\n\n[Sidenote: Fifth difference.]\n\n_Truth._ In the fifth place, consider we the punishments and rewards\nannexed to the breach or observation of these laws.\n\n[Sidenote: Temporal prosperity most proper to the temporal national state\nof the Jews.]\n\nFirst, those which were of a temporal and present consideration of this\nlife: blessings and curses of all sorts opened at large, Lev. xxvi. and\nDeut. xxviii., which cannot possibly be made good in any state, country,\nor kingdom, but in a spiritual sense in the church and kingdom of Christ.\n\n[Sidenote: The spiritual prosperity of God\u2019s people now, the antitype.]\n\nThe reason is this: such a temporal prosperity of outward peace and\nplenty of all things, of increase of children, of cattle, of honour, of\nhealth, of success, of victory, suits not temporally with the afflicted\nand persecuted estate of God\u2019s people now: and therefore spiritual and\nsoul-blessedness must be the antitype, viz., in the midst of revilings,\nand all manner of evil speeches for Christ\u2019s sake, soul-blessedness. In\nthe midst of afflictions and persecutions, soul-blessedness, Matt. v. and\nLuke vi. And yet herein the Israel of God should enjoy their spiritual\npeace, Gal. vi. 16.\n\n[Sidenote: What Israel\u2019s excommunication was.]\n\nOut of that blessed temporal estate to be cast, or carried captive, was\ntheir excommunication or casting out of God\u2019s sight, 2 Kings xvii. 23.\nTherefore was the blasphemer, the false prophet, the idolater, to be cast\nout or cut off from this holy land: which punishment cannot be paralleled\nby the punishment of any state or kingdom in the world, but only by the\nexcommunicating or out-casting of person or church from the fellowship of\nthe saints and churches of Christ Jesus in the gospel.\n\n[Sidenote: The corporal stoning in the law, typed out spiritual stoning\nin the gospel.]\n\nAnd therefore, as before I have noted, the putting away of the false\nprophet, by stoning him to death, Deut. xiii., is fitly answered, and\nthat in the very same words, in the antitype: when, by the general\nconsent or stoning of the whole assembly, any wicked person is put away\nfrom amongst them, that is, spiritually cut off out of the land of the\nspiritually living, the people or church of God, 1 Cor. v., Gal. v.\n\n[Sidenote: The rewards or punishments of the laws of Israel not to be\nparalleled.]\n\nLastly, the great and high reward or punishment of the keeping or breach\nof these laws to Israel, was such as cannot suit with any state or\nkingdom in the world beside. The reward of the observation was life,\neternal life. The breach of any one of these laws was death, eternal\ndeath, or damnation from the presence of the Lord. So Rom. x., James ii.\nSuch a covenant God made not before nor since with any state or people\nin the world. For, _Christ is the end of the law for righteousness to\nevery one that believeth_, Rom. x. 4. And, _he that believeth in that Son\nof God, hath eternal life; he that believeth not hath not life, but is\ncondemned already_, John iii. and 1 John v.\n\n\n\n\nCHAP. CXXII.\n\n\n[Sidenote: The wars of Israel typical.]\n\n_Peace._ Dear Truth, you have most lively set forth the unparalleled\nstate of that typical land and people of the Jews in their peace and\nquiet government: let me now request you, in the last place, to glance at\nthe difference of the wars of this people from the wars of other nations,\nand of their having no antitype but the churches of Christ Jesus.\n\n[Sidenote: Israel\u2019s enemies round about.]\n\n[_Truth._] First, all nations round about Israel, more or less, some\ntime or other, had indignation against this people\u2014Egyptians, Edomites,\nMoabites, Ammonites, Midians, Philistines, Assyrians, and Babylonians,\n&c., as appears in the history of Moses, Samuel, Judges, and Kings, and\nin all the prophets: you have an express catalogue of them, Ps. lxxxiii.,\nsometimes many hundred thousand enemies in pitched field against them: of\nEthiopians ten hundred thousand at once in the days of Asa, 2 Chron. xiv.\n[9,] and at other times as the sand upon the sea shore.\n\n[Sidenote: The enemies of mystical Israel.]\n\nSuch enemies the Lord Jesus foretold his Israel, The world shall hate\nyou, John xv. [18, 19.] You shall be hated of all men for my name\u2019s\nsake, Matt. xxiv. [9.] All that will live godly in Christ Jesus must be\npersecuted, or hunted, 2 Tim. iii. [12.] And not only by flesh and blood,\nbut also by principalities, powers, spiritual wickedness in high places,\nEph. vi. [12,] by the whole pagan world under the Roman emperors, and the\nwhole anti-christian world under the Roman popes, Rev. xii. and xiii., by\nthe kings of the earth, Rev. xvii. And Gog and Magog, like the sand upon\nthe shore, (Rev. xx.)\n\n_Peace._ Such enemies, such armies, no history, no experience proves ever\nto have come against one poor nation as against Israel in the type; and\nnever was nor shall be known to come against any state or country now,\nbut the Israel of God, the spiritual Jews, Christ\u2019s true followers in all\nparts and quarters of the world.\n\n[Sidenote: Enemies against Israel in her own bowels.]\n\n[_Truth._] Beside all these without, Israel is betrayed within her own\nbowels: bloody Sauls, Absaloms, Shebas, Adonijahs, Jeroboams, Athaliahs,\nraising insurrections, conspiracies, tumults, in the antitype and\nparallel, the spiritual state of the Christian church.\n\nSecondly, consider we the famous and wonderful battles, victories,\ncaptivities, deliverances, which it pleased the God of Israel to dispense\nto that people and nation, and let us search if they can be paralleled by\nany state or people, but mystically and spiritually the true Christian\nIsrael of God, Gal. vi. 16.\n\n[Sidenote: The famous typical captivities of the Jews.]\n\nHow famous was the bondage and slavery of that people and nation 430\nyears in the land of Egypt, and as famous, glorious, and miraculous was\ntheir return through the Red Sea, a figure of baptism, 1 Cor. x. [2,] and\nEgypt a figure of an Egypt now, Rev. xi. 8.\n\nHow famous was the seventy years\u2019 captivity of the Jews in Babel,\ntransported from the land of Canaan, and at the full period returned\nagain to Jerusalem, a type of the captivity of God\u2019s people now,\nspiritually captivated in spiritual Babel, Rev. xviii. 4.\n\n[Sidenote: Their wonderful victories.]\n\nTime would fail me to speak of Joshua\u2019s conquest of literal Canaan, the\nslaughter of thirty-one kings, of the miraculous taking of Jericho and\nother cities: Gideon\u2019s miraculous battle against the Midianites: Jonathan\nand his armour-bearer against the Philistines: David, by his five smooth\nstones against Goliah: Asa, Jehoshaphat, Hezekiah, their mighty and\nmiraculous victories against so many hundred thousand enemies, and that\nsometimes without a blow given.\n\nWhat state, what kingdom, what wars and combats, victories and\ndeliverances, can parallel this people, but the spiritual and mystical\nIsrael of God in every nation and country of the world, typed out by that\nsmall typical handful, in that little spot of ground, the land of Canaan?\n\n[Sidenote: The mystical battles of God\u2019s Israel now.]\n\nThe Israel of God now, men and women, fight under the great Lord General,\nthe Lord Jesus Christ: their weapons, armour, and artillery, are like\nthemselves, spiritual, set forth from top to toe, Eph. vi.; so mighty and\nso potent that they break down the strongest holds and castles, yea, in\nthe very souls of men, and carry into captivity the very thoughts of men,\nsubjecting them to Christ Jesus. They are spiritual conquerors, as in all\nthe seven churches of Asia, _He that overcometh_: _He that overcometh_,\nRev. ii. and iii.\n\nTheir victories and conquests in this country are contrary to those\nof this world, for when they are slain and slaughtered, yet then they\nconquer. So overcame they the devil in the Roman emperors, Rev. xii.\n[11,] _By the blood of the Lamb_: 2. _By the word of their testimony_:\n3. The cheerful spilling of their own blood for Christ; for _they loved\nnot their lives unto the death_: and in all this they _are more than\nconquerors through him that loved_ them, Rom. viii. 37.\n\n[Sidenote: The mystical army of white troopers, Rev. xix.]\n\nThis glorious army of white troopers, horses and harness\u2014Christ Jesus and\nhis true Israel, Rev. xix.\u2014gloriously conquer and overcome the beast, the\nfalse prophet, and the kings of the earth, up in arms against them, Rev.\nxix.; and, lastly, reigning with Christ a thousand years, they conquer\nthe devil himself, and the numberless armies, like the sand on the sea\nshore, of Gog and Magog: and yet not a tittle of mention of any sword,\nhelmet, breastplate, shield, or horse, but what is spiritual and of a\nheavenly nature. All which wars of Israel have been, may be, and shall be\nfulfilled mystically and spiritually.\n\nI could further insist on other particulars of Israel\u2019s unparalleled\nstate, and might display those excellent passages which it pleaseth God\nto mention, Neh. ix.\n\n\n\n\nCHAP. CXXIII.\n\n\n_Peace._ You have, dear Truth, as in a glass, presented the face of old\nand new Israel, and as in water face answereth to face, so doth the face\nof typical Israel to the face of the antitype, between whom, and not\nbetween Canaan and the civil nations and countries of the world now,\nthere is an admirable consent and harmony. But I have heard some say, was\nnot the civil state and judicials of that people precedential?\n\n[Sidenote: Whether the civil state of Israel was precedential.]\n\n_Truth._ I have in part, and might farther discover, that from the king\nand his throne to the very beasts, yea, [to] the excrements of their\nbodies (as we see in their going to war, Deut. xxiii. 12,) their civils,\nmorals, and naturals were carried on in types; and however I acknowledge\nthat what was simply moral, civil, and natural in Israel\u2019s state, in\ntheir constitutions, laws, punishments, may be imitated and followed\nby the states, countries, cities, and kingdoms of the world: yet who\ncan question the lawfulness of other forms of government, laws, and\npunishments which differ, since civil constitutions are men\u2019s ordinances\n(or creation, 2 Pet. ii. 13), unto which God\u2019s people are commanded even\nfor the Lord\u2019s sake to submit themselves, which if they were unlawful\nthey ought not to do?\n\n_Peace._ Having thus far proceeded in examining whether God hath charged\nthe civil state with the establishing of the spiritual and religious,\nwhat conceive you of that next assertion, viz., \u201cIt is well known that\nthe remissness of princes in Christendom in matters of religion and\nworship, devolving the care thereof only to the clergy, and so setting\ntheir horns upon the church\u2019s head, hath been the cause of anti-christian\ninvention, usurpation, and corruption in the worship and temple of God.\u201d\n\n[Sidenote: The true Christendom.]\n\n_Truth._ It is lamentably come to pass by God\u2019s just permission, Satan\u2019s\npolicy, the people\u2019s sin, the malice of the wicked against Christ, and\nthe corruption of princes and magistrates, that so many inventions,\nusurpations, and corruptions are risen in the worship and temple of God,\nthroughout that part of the world which is called Christian, and may most\nproperly be called the pope\u2019s Christendom in opposition to Christ Jesus\u2019s\ntrue Christian commonweal, or church, the true Christendom; but that\nthis hath arisen from princes\u2019 remissness in not keeping their watch to\nestablish the purity of religion, doctrine, and worship, and to punish,\naccording to Israel\u2019s pattern, all false ministers, by rooting them and\ntheir worships out of the world, that, I say, can never be evinced; and\nthe many thousands of glorious souls under the altar whose blood hath\nbeen spilt by this position, and the many hundred thousand souls, driven\nout of their bodies by civil wars, and the many millions of souls forced\nto hypocrisy and ruin eternal, by enforced uniformities in worship, will\nto all eternity proclaim the contrary.\n\n[Sidenote: Great unfaithfulness in ministers to cast the chiefest burden\nof judging and establishing true Christianity upon the commonweal or\nworld itself.]\n\nIndeed, it shows a most injurious idleness and unfaithfulness in such as\nprofess to be messengers of Christ Jesus, to cast the heaviest weight\nof their care upon the kings and rulers of the earth, yea, upon the\nvery commonweals, bodies of people, that is, the world itself, who have\nfundamentally in themselves the root of power, to set up what government\nand governors they shall agree upon.\n\nSecondly, it shows abundance of carnal diffidence and distrust of the\nglorious power and gracious presence of the Lord Jesus, who hath given\nhis promise and word to be with such his messengers to the end of the\nworld, Matt. xxviii. 20.\n\nThat dog that fears to meet a man in the path, runs on with boldness at\nhis master\u2019s coming and presence at his back.\n\n[Sidenote: To govern and judge in civil affairs load enough on the civil\nmagistrate. Magistrates can have no more power than the common consent of\nthe people shall betrust them with.]\n\nThirdly, what imprudence and indiscretion is it in the most common\naffairs of life, to conceive that emperors, kings, and rulers of the\nearth, must not only be qualified with political and state abilities to\nmake and execute such civil laws which may concern the common rights,\npeace, and safety, which is work and business, load and burden enough for\nthe ablest shoulders in the commonweal; but also furnished with such\nspiritual and heavenly abilities to govern the spiritual and Christian\ncommonweal, the flock and church of Christ, to pull down, and set up\nreligion, to judge, determine, and punish in spiritual controversies,\neven to death or banishment. And, beside, that not only the several sorts\nof civil officers, which the people shall choose and set up, must be so\nauthorized, but that all respective commonweals or bodies of people are\ncharged (much more) by God with this work and business, radically and\nfundamentally, because all true civil magistrates, have not the least\ninch of civil power, but what is measured out to them from the free\nconsent of the whole: even as a committee of parliament cannot further\nact than the power of the house shall arm and enable them.\n\n[Sidenote: Thousands of lawful magistrates, who never hear of the true\nchurch of God.]\n\nConcerning that objection which may arise from the kings of Israel and\nJudah, who were born members of God\u2019s church, and trained up therein all\ntheir days, which thousands of lawful magistrates in the world, possibly\nborn and bred in false worships, pagan or anti-christian, never heard of,\nand were therein types of the great anointed, the King of Israel, I have\nspoken sufficiently to such as have an ear to hear: and therefore,\n\n[Sidenote: The spiritual and civil sword cannot be managed by one and the\nsame person. The Lord Jesus refused to manage both.]\n\nLastly, so unsuitable is the commixing and entangling of the civil with\nthe spiritual charge and government, that (except it was for subsistence,\nas we see in Paul and Barnabas working with their own hands) the Lord\nJesus, and his apostles, kept themselves to one. If ever any in this\nworld was able to manage both the spiritual and civil, church and\ncommonweal, it was the Lord Jesus, wisdom itself: yea, he was the true\nheir to the crown of Israel, being the son of David: yet being sought for\nby the people to be made a king, John vi. [15,] he refused, and would not\ngive a precedent to any king, prince, or ruler, to manage both swords,\nand to assume the charge of both tables.\n\nNow concerning princes, I desire it may be remembered, who were most\ninjurious and dangerous to Christianity, whether Nero, Domitian, Julian,\n&c., persecutors: or Constantine, Theodosius, &c., who assumed this power\nand authority in and over the church in spiritual things. It is confessed\nby the answerer and others of note, that under these latter, the church,\nthe Christian state, religion, and worship, were most corrupted: under\nConstantine, Christians fell asleep on the beds of carnal ease and\nliberty; insomuch that some apply to his times that sleep of the church,\nCant. v. 2, _I sleep, though mine heart waketh._[225]\n\n\n\n\nCHAP. CXXIV.\n\n\n_Peace._ Yea; but some will say, this was not through their assuming of\nthis power, but the ill-managing of it.\n\n_Truth._ Yet are they commonly brought as the great precedents for\nall succeeding princes and rulers in after ages: and in this very\ncontroversy, their practices are brought as precedential to establish\npersecution for conscience.\n\n[Sidenote: Who force the consciences of others, yet are not willing to be\nforced themselves.]\n\nSecondly, those emperors and other princes and magistrates acted in\nreligion according to their consciences\u2019 persuasion, and beyond the light\nand persuasion of conscience can no man living walk in any fear of God.\nHence have they forced their subjects to uniformity and conformity unto\ntheir own consciences, whatever they were, though not willing to have\nbeen forced themselves in the matters of God and conscience.\n\n[Sidenote: Constantine and others wanted not so much affection as\ninformation of conscience.]\n\nThirdly, had not the light of their eye of conscience, and the\nconsciences also of their teachers, been darkened, they could not have\nbeen condemned for want of heavenly affection, rare devotion, wonderful\ncare and diligence, propounding to themselves the best patterns of the\nkings of Judah, David, Solomon, Asa, Jehoshaphat, Josiah, Hezekiah. But\nhere they lost the path, and themselves, in persuading themselves to be\nthe parallels and antitypes to those figurative and typical princes:\nwhence they conceived themselves bound to make their cities, kingdoms,\nempires, new holy lands of Canaan, and themselves governors and judges in\nspiritual causes, compelling all consciences to Christ, and persecuting\nthe contrary with fire and sword.\n\n[Sidenote: Sad consequences of charging the civil powers with the care of\nspirituals.]\n\nUpon these roots, how was, how is it possible, but that such bitter\nfruits should grow of corruption of Christianity, persecution of such\ngodly who happily see more of Christ than such rulers themselves: their\ndominions and jurisdictions being overwhelmed with enforced dissimulation\nand hypocrisy, and (where power of resistance) with flames of civil\ncombustion: as at this very day, he that runs may read and tremble at?\n\n_Peace._ They add further, that the princes of Christendom setting their\nhorns upon the church\u2019s head, have been the cause of anti-christian\ninventions, &c.\n\n[Sidenote: Civil rulers giving and lending their horns or authority to\nbishops, both dangerous to the truth of Christ. The spiritual power of\nthe Lord Jesus compared in scripture to the incomparable horn of the\nrhinoceros.]\n\n_Truth._ If they mean that the princes of Europe, giving their power and\nauthority to the seven-headed and ten-horned beast of Rome, have been\nthe cause, &c., I confess it to be one concurring cause: yet withal it\nmust be remembered, that even before such princes set their horns, or\nauthority, upon the beast\u2019s head, even when they did, as I may say, but\nlend their horns to the bishops, even then rose up many anti-christian\nabominations. And though I confess there is but small difference, in\nsome respects, between the setting their horns upon the priests\u2019 heads,\nwhereby they are enabled immediately to push and gore whoever cross their\ndoctrine and practice, and the lending of their horns, that is, pushing\nand goring such themselves, as are declared by their bishops and priests\nto be heretical, as was and is practised in some countries before and\nsince the pope rose: yet I confidently affirm, that neither the Lord\nJesus nor his first ordained ministers and churches (gathered by such\nministers), did ever wear, or crave the help of such horns in spiritual\nand Christian affairs. The spiritual power of the Lord Jesus in the hands\nof his true ministers and churches, according to Balaam\u2019s prophecy, Num.\nxxiii., is the horn of that unicorn, or rhinoceros, Ps. xcii. [10,] which\nis the strongest horn in the world: in comparison of which the strongest\nhorns of the bulls of Bashan break as sticks and reeds. History tells us\nhow that unicorn, or one-horned beast the rhinoceros, took up a bull like\na tennis ball, in the theatre at Rome, before the emperor, according to\nthat record of the poet:[226]\n\n Quantus erat cornu cui pila taurus erat!\n\nUnto this spiritual power of the Lord Jesus, the souls and thoughts of\nthe highest kings and emperors must [be] subject, Matt. xvi. and xviii.,\n1 Cor. v. and x.\n\n\n\n\nCHAP. CXXV.\n\n\n_Peace._ Dear Truth, you know the noise is made from those prophecies,\nIsaiah xlix. 23, kings and queens shall be nursing fathers, &c., and\nRev. xxi. 24, the kings of the earth shall bring their glory and honour\nto the new Jerusalem, &c.\n\n[Sidenote: A time when God\u2019s people are wholly at a loss for God\u2019s\nworship.]\n\n_Truth._ I answer with that mournful prophet, Ps. lxxiv., I see not that\nman, that prophet, that can tell us how long. How many excellent penmen\nfight each against other with their pens (like swords) in the application\nof those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel,\nZechariah, John, when and how those prophecies shall be fulfilled!\n\n[Sidenote: Nursing fathers and mothers.]\n\nSecondly, whenever those prophecies are fulfilled, yet shall those kings\nnot be heads, governors, and judges in ecclesiastical or spiritual\ncauses; but be themselves judged and ruled, if within the church, by the\npower of the Lord Jesus therein. Hence saith Isaiah, those kings and\nqueens shall lick the dust of thy feet, &c.\n\n_Peace._ Some will here ask, What may the magistrate then lawfully do\nwith his civil horn, or power, in matters of religion?\n\n[Sidenote: The civil horn or power being of a human constitution cannot\nbut be of a human operation.]\n\n_Truth._ His horn not being the horn of that unicorn, or rhinoceros, the\npower of the Lord Jesus in spiritual cases: his sword not the two-edged\nsword of the Spirit, the word of God, hanging not about the loins or\nside, but at the lips, and proceeding out of the mouth of his ministers,\nbut of a human and civil nature and constitution; it must consequently\nbe of a human and civil operation: for who knows not that operation\nfollows constitution? and therefore I shall end this passage with this\nconsideration:\n\n[Sidenote: The civil power owes three things to the true church of\nChrist.]\n\nThe civil magistrate either respecteth that religion and worship which\nhis conscience is persuaded is true, and upon which he ventures his soul:\nor else that and those which he is persuaded are false.\n\nConcerning the first; if that which the magistrate believeth to be true,\nbe true, I say he owes a threefold duty unto it:\n\n[Sidenote: 1. Approbation.]\n\nFirst, Approbation and countenance, a reverent esteem and honourable\ntestimony, according to Isaiah xlix., Rev. xxi., with a tender respect of\ntruth, and the professors of it.\n\n[Sidenote: 2. Submission.]\n\nSecondly, Personal submission of his own soul to the power of the Lord\nJesus in that spiritual government and kingdom, according to Matt.\nxviii., 1 Cor. v.\n\n[Sidenote: 3. Protection.]\n\nThirdly, Protection of such true professors of Christ, whether apart,\nor met together, as also of their estates from violence and injury,\naccording to Rom. xiii.\n\n[Sidenote: The civil magistrate owes to false worshippers.]\n\nNow secondly, if it be a false religion, unto which the civil magistrate\ndare not adjoin: yet, he owes,\n\n[Sidenote: 1. Permission.]\n\nFirst, Permission, for approbation he owes not to what is evil, and this\naccording to Matt. xiii. 30, for public peace and quiet\u2019s sake.\n\n[Sidenote: 2. Protection.]\n\nSecondly, he owes protection to the persons of his subjects, though of a\nfalse worship, that no injury be offered either to the persons or goods\nof any, Rom. xiii.\n\n_Peace._ Dear Truth, in this eleventh head concerning the magistrates\u2019\npower in worship, you have examined what is affirmed the magistrate _may\ndo_ in point of worship; there remains a second, to wit, that which they\nsay the magistrate _may not do_ in worship.\n\nThey say, \u201cThe magistrate may not bring in set forms of prayer: nor\nsecondly, bring in significant ceremonies: nor thirdly, not govern and\nrule the acts of worship in the church of God;\u201d for which they bring an\nexcellent similitude of a prince or magistrate in a ship, where he hath\nno governing power over the actions of the mariners: and secondly, that\nexcellent prophecy concerning Christ Jesus, that his government should be\nupon his shoulders, Isa. ix. 6, 7.\n\n[Sidenote: The civil magistrate\u2019s conscience torn and distracted between\nthe divers and contrary affirmations, even of the most godly reformers.]\n\n_Truth._ Unto all this I willingly subscribe: yet can I not pass by\na most injurious and unequal practice toward the civil magistrate:\nceremonies, holy days, common prayer, and whatever else dislikes their\nconsciences, _that_ the magistrate must not bring in. Others again, as\nlearned, as godly, as wise, have conceived the magistrate may approve or\npermit these in the church, and all men are bound in obedience to obey\nhim. How shall the magistrate\u2019s conscience be herein (between both) torn\nand distracted, if indeed the power either of establishing or abolishing\nin church matters be committed to him!\n\n[Sidenote: The authors of these positions deal with the civil magistrate\nas the soldiers dealt with the Lord Jesus.]\n\nSecondly, methinks in this case they deal with the civil magistrate as\nthe soldiers dealt with the Lord Jesus: First, they take off his own\nclothes, and put upon him a purple robe, plat a crown of thorns on his\nhead, bow the knee, and salute him by the name of King of the Jews.\n\nThey tell him that he is the keeper of both tables, he must see the\nchurch do her duty, he must establish the true church, true ministry,\ntrue ordinances, he must keep her in this purity. Again, he must abolish\nsuperstition, and punish false churches, false ministers, even to\nbanishment and death.\n\n[Sidenote: The rise of high commissions.]\n\nThus indeed do they make the blood run down the head of the civil\nmagistrate, from the thorny vexation of that power which sometimes\nthey crown him with; whence in great states, kingdoms, or monarchies,\nnecessarily arise delegations of that spiritual power, high commissions,\n&c.\n\n[Sidenote: Pious magistrates and ministers\u2019 consciences are persuaded for\nthat which other magistrates\u2019 consciences condemn.]\n\nAnon again they take off this purple robe, put him into his own\nclothes, and tell him that he hath no power to command what is against\ntheir conscience. They cannot conform to a set form of prayer, nor to\nceremonies, nor holy days, &c., although the civil magistrate (that\nmost pious prince, Edw. VI., and his famous bishops, afterwards burnt\nfor Christ) were of another conscience. Which of these two consciences\nshall stand? if either, [the] magistrate must put forth his civil power\nin these cases: the strongest arm of flesh, and most conquering, bloody\nsword of steel can alone decide the question.\n\n[Sidenote: To profess the magistrate must force the church to her duty,\nand yet must not judge what that is, what is it but to play in spiritual\nthings?]\n\nI confess it is most true, that no magistrate, as no other superior,\nis to be obeyed in any matter displeasing to God: yet, when in matters\nof worship we ascribe the absolute headship and government to the\nmagistrate, as to keep the church pure, and force her to her duty,\nministers and people, and yet take unto ourselves power to judge what\nis right in our own eyes, and to judge the magistrate in and for those\nvery things wherein we confess he hath power to see us do our duty, and\ntherefore consequently must judge what our duty is: what is this but to\nplay with magistrates, with the souls of men, with heaven, with God, with\nChrist Jesus? &c.\n\n\n\n\nCHAP. CXXVI.\n\n\n[Sidenote: An apt similitude discussed, concerning the civil magistrate.]\n\n_Peace._ Pass on, holy Truth, to that similitude whereby they illustrate\nthat negative assertion: \u201cThe prince in the ship,\u201d say they, \u201cis governor\nover the bodies of all in the ship; but he hath no power to govern the\nship or the mariners in the actions of it. If the pilot manifestly err\nin his action, the prince may reprove him,\u201d and so, say they, may any\npassenger; \u201cif he offend against the life or goods of any, the prince may\nin due time and place punish him, which no private person may.\u201d\n\n_Truth._ Although, dear Peace, we both agree that civil powers may not\nenjoin such devices, no nor enforce on any God\u2019s institutions, since\nChrist Jesus\u2019s coming: yet, for further illustration, I shall propose\nsome queries concerning the civil magistrate\u2019s passing in the ship of the\nchurch, wherein Christ Jesus hath appointed his ministers and officers as\ngovernors and pilots, &c.\n\n[Sidenote: First query: what if the prince command the master or pilot\nto steer such a course, which they know will never bring them to the\nharbour?]\n\nIf in a ship at sea, wherein the governor or pilot of a ship undertakes\nto carry the ship to such a port, the civil magistrate (suppose a king\nor emperor) shall command the master such and such a course, to steer\nupon such or such a point, which the master knows is not their course,\nand which if they steer he shall never bring the ship to that port or\nharbour: what shall the master do? Surely all men will say, the master of\nthe ship or pilot is to present reasons and arguments from his mariner\u2019s\nart, if the prince be capable of them, or else in humble and submissive\nmanner to persuade the prince not to interrupt them in their course and\nduty properly belonging to them, to wit, governing of the ship, steering\nof the course, &c.\n\n[Sidenote: 2. Query, If the master of the ship command the mariners thus,\nand the prince command the contrary, who is to be obeyed?]\n\nIf the master of the ship command the mariners thus and thus, in cunning\nthe ship, managing the helm, trimming the sail, and the prince command\nthe mariners a different or contrary course, who is to be obeyed?\n\nIt is confessed that the mariners may lawfully disobey the prince, and\nobey the governor of the ship in the actions of the ship.\n\n[Sidenote: 3. If the prince have as much skill as the master or pilot,\n&c.]\n\nThirdly, what if the prince have as much skill, which is rare, as the\npilot himself? I conceive it will be answered, that the master of the\nship and pilot, in what concerns the ship, are chief and above, in\nrespect of their office, the prince himself, and their commands ought to\nbe attended by all the mariners: unless it be in manifest error, wherein\nit is granted any passenger may reprove the pilot.\n\n[Sidenote: 4. Query, Whether the meanest sailor (in respect of his skill\nand service) be not to be preferred before the prince himself?]\n\nFourthly, I ask, if the prince and his attendants be unskilful in the\nship\u2019s affairs, whether every sailor and mariner, the youngest and\nlowest, be not, so far as concerns the ship, to be preferred before\nthe prince\u2019s followers, and the prince himself? and their counsel and\nadvice more to be attended to, and their service more to be desired\nand respected, and the prince to be requested to stand by and let the\nbusiness alone in their hands?\n\n[Sidenote: 5. Query.]\n\nFifthly, in case a wilful king and his attendants, out of opinion of\ntheir skill, or wilfulness of passion, would so steer the course, trim\nsail, &c., as that in the judgment of the master and seamen the ship and\nlives shall be endangered: whether, in case humble persuasions prevail\nnot, ought not the ship\u2019s company to refuse to act in such a course, yea,\nand, in case power be in their hands, resist and suppress these dangerous\npractices of the prince and his followers, and so save the ship?\n\n[Sidenote: 6. Query, Whether, if the master of the ship gratify the\nprince to the casting away of the ship and prince, &c., he be not guilty,\nand liable to answer?]\n\nLastly, suppose the master, out of base fear and cowardice, or covetous\ndesire of reward, shall yield to gratify the mind of the prince, contrary\nto the rules of art and experience, &c., and the ship come in danger, and\nperish, and the prince with it: if the master get to shore, whether may\nhe not be justly questioned, yea, and suffer as guilty of the prince\u2019s\ndeath, and those that perished with him? These cases are clear, wherein,\naccording to this similitude, the prince ought not to govern and rule the\nactions of the ship, but such whose office, and charge, and skill it is.\n\n[Sidenote: The application in general of the ship to the church, &c.]\n\nThe result of all is this: the church of Christ is the ship, wherein the\nprince\u2014if a member, for otherwise the case is altered\u2014is a passenger.\nIn this ship the officers and governors, such as are appointed by the\nLord Jesus, they are the chief, and in those respects above the prince\nhimself, and are to be obeyed and submitted to in their works and\nadministrations, even before the prince himself.\n\n[Sidenote: The meanest Christian according to his knowledge and grace to\nbe preferred before the highest, who have received none or less grace of\nChrist.]\n\nIn this respect every Christian in the church, man or woman, if of more\nknowledge and grace of Christ, ought to be of higher esteem, concerning\nreligion and Christianity, than all the princes in the world who have\neither none or less grace or knowledge of Christ: although in civil\nthings all civil reverence, honour, and obedience ought to be yielded by\nall men.\n\n[Sidenote: A true minister of Christ ought to walk by another rule than\nthe command of civil authority in spiritual causes.]\n\nTherefore, if in matters of religion the king command what is contrary\nto Christ\u2019s rule, though according to his persuasion and conscience, who\nsees not that, according to the similitude, he ought not to be obeyed?\nYea, and (in case) boldly, with spiritual force and power, he ought to\nbe resisted. And if any officer of the church of Christ shall out of\nbaseness yield to the command of the prince, to the danger of the church\nand souls committed to his charge, the souls that perish, notwithstanding\nthe prince\u2019s command, shall be laid to his charge.\n\n[Sidenote: Former positions compared with this similitude, and found to\ncontradict each other.]\n\nIf so, then I rejoin thus: how agree these truths of this similitude\nwith those former positions, viz., that the civil magistrate is keeper\nof both tables, that he is to see the church do her duty, that he ought\nto establish the true religion, suppress and punish the false, and so\nconsequently must discern, judge, and determine what the true gathering\nand governing of the church is, what the duty of every minister of Christ\nis, what the true ordinances are, and what the true administrations of\nthem; and where men fail, correct, punish, and reform by the civil sword?\nI desire it may be answered, in the fear and presence of Him whose eyes\nare as a flame of fire, if this be not\u2014according to the similitude,\nthough contrary to their scope in proposing of it\u2014to be governor of the\nship of the church, to see the master, pilot, and mariners do their duty,\nin setting the course, steering the ship, trimming the sails, keeping\nthe watch, &c., and where they fail, to punish them; and therefore, by\nundeniable consequence, to judge and determine what their duties are,\nwhen they do right, and when they do wrong: and this not only to manifest\nerror, (for then they say every passenger may reprove) but in their\nordinary course and practice.\n\n[Sidenote: The similitude of the magistrate prescribing to the physician\nin civil things, but the physician to the magistrate concerning his body.]\n\nThe similitude of a physician obeying the prince in the body politic,\nbut prescribing to the prince concerning the prince\u2019s body, wherein\nthe prince, unless the physician manifestly err, is to be obedient\nto the physician, and not to be judge of the physician in his art,\nbut to be ruled and judged as touching the state of his body by the\nphysician:\u2014I say this similitude and many others suiting with the former\nof a ship, might be alleged to prove the distinction of the civil and\nspiritual estate, and that according to the rule of the Lord Jesus in\nthe gospel, the civil magistrate is only to attend the calling of the\ncivil magistracy concerning the bodies and goods of the subjects, and is\nhimself, if a member of the church and within, subject to the power of\nthe Lord Jesus therein, as any member of the church is, 1 Cor. v.\n\n\n\n\nCHAP. CXXVII.\n\n\n_Peace._ Dear Truth, you have uprightly and aptly untied the knots of\nthat eleventh head; let me present you with the twelfth head, which is,\n\nConcerning the magistrates\u2019 power in the censures of the church.\n\n[Sidenote: The twelfth head examined.]\n\n\u201cFirst,\u201d say they, \u201che hath no power to execute, or to substitute any\ncivil officer to execute, any church censure, under the notion of civil\nor ecclesiastical men.\n\n\u201cSecondly, though a magistrate may immediately civilly censure such an\noffender, whose secret sins are made manifest by their casting out to be\ninjurious to the good of the state, yet such offences of excommunicate\npersons, which manifestly hurt not the good of the state, he ought not\nto proceed against them, sooner or later, until the church hath made her\ncomplaint to him, and given in their just reasons for help from them.\nFor to give liberty to magistrates, without exception, to punish all\nexcommunicate persons within so many months, may prove injurious to the\nperson who needs, to the church who may desire, and to God who calls for\nlonger indulgence from the hands of them.\n\n\u201cThirdly, for persons not excommunicate, the magistrate hath no power\nimmediately to censure such offences of the church members by the power\nof the sword, but only for such as do immediately hurt the peace of the\nstate: because the proper end of civil government being the preservation\nof the peace and welfare of the state, they ought not to break down those\nbounds, and so to censure immediately for such sins which hurt not their\npeace.\n\n\u201cHence, first, magistrates have no power to censure for secret sins, as\ndeadness [or] unbelief, because they are secret, and not yet come forth\nimmediately to hurt the peace of the state; we say immediately, for every\nsin, even original sin, remotely hurts the civil state.\n\n\u201cSecondly, hence they have no power to censure for such private sins in\nchurch members, which being not heinous may be best healed in a private\nway by the churches themselves. For that which may be best healed by\nthe church, and yet is prosecuted by the state, may make a deeper wound\nand greater rent in the peace both of church and state: the magistrates\nalso being members of the church, are bound to the rule of Christ, viz.,\nnot to produce any thing in public against a brother, which may be best\nhealed in a private way.\n\n\u201cNow we call that private,\n\n\u201cFirst, which is only remaining in families, not known of others: and\ntherefore a magistrate to hear and prosecute the complaint of children\nagainst their parents, servants against masters, wives against their\nhusbands, without acquainting the church first, transgresseth the rule of\nChrist.\n\n\u201cSecondly, that which is between members of the same church, or of divers\nchurches: for it was a double fault of the Corinthians, 1 Cor. vi.,\nfirst to go to law, secondly, to do it before an infidel, seeing the\nchurch was able to judge of such kind of differences by some arbitrators\namong themselves. So that the magistrates should refer the differences\nof church members to private healing, and try that way first: by means\nwhereof the churches should be free from much scandal, and the state from\nmuch trouble, and the hearts of the godly from much grief in beholding\nsuch breaches.\n\n\u201cThirdly, such offences which the conscience of a brother dealing with\nanother privately, dares not as yet publish openly, coming to the notice\nof the magistrate accidentally, he ought not to make public as yet, nor\nto require the grand jury to present the same, no more than the other\nprivate brother, who is dealing with him, until he see some issue of the\nprivate way.\n\n\u201cThirdly, hence they have no power to put any to an oath, _ex officio_,\nto accuse themselves, or the brethren, in case either _criminis\nsuspecti_, or _pr\u00e6tensi_, because this preserves not, but hurts many ways\nthe peace of the state, and abuseth the ordinance of an oath, which is\nordained to end controversies, not to begin them, Heb. vi. 16.\n\n\u201cFourthly, hence they have no power to censure any for such offences as\nbreak either no civil law of God, or law of the state published according\nto it: for the peace of the state being preserved by wholesome laws, when\nthey are not hurt, the peace is not hurt.\u201d\n\n_Truth._ In this passage, as I said before, I observe how weakly and\npartially they deal with the souls of magistrates, in telling them they\nare the guardians of both tables, must see the church do her duty,\npunish, &c.; and yet in this passage the elders or ministers of the\nchurches not only sit judges over the magistrates\u2019 actions in church\naffairs, but in civil also, straitening and enlarging his commission\naccording to the particular interests of their own ends, or at the best\ntheir consciences.\n\n[Sidenote: To give the government of the church to the civil magistrate\n(as before), and yet to abridge his conscience, what is it but to sport\nwith holy things? &c.]\n\nI grant the word of the Lord is the only rule, light, and lantern in all\ncases concerning God or man, and that the ministers of the gospel are to\nteach this way, hold out this lantern unto the feet of all men; but to\ngive such an absolute power in spiritual things to the civil magistrate,\nand yet after their own ends or consciences to abridge it, is but the\nformer sporting with holy things, and to walk in contradictions, as\nbefore I noted.\n\nMany of the particulars I acknowledge true, where the magistrate is a\nmember of the church; yet some passages call for explication, and some\nfor observation.\n\nFirst, in that they say the civil magistrate ought not to proceed against\nthe offences of an excommunicate person, which manifestly hurt not the\ngood of the state, until the church hath made her complaint for help from\nthem, I observe two things:\u2014\n\n[Sidenote: An evident contradiction. An excellent confession of the\nproper end of civil government. When civil laws are not broken, it is\nconfessed that civil peace is not hurt.]\n\nFirst, a clear grant that when the church complaineth for help, then the\nmagistrate may punish such offences as hurt not the good of the state:\nand yet in a few lines after they say, the magistrates have no power to\ncensure such offences of church members by the power of the civil sword,\nbut only such as do immediately hurt the peace of the civil state; and\nthey add the reason, because the proper end of the civil government being\nthe preservation of the peace and welfare of the state, they ought not\nto break down those bounds, and so to censure immediately for such sins\nwhich hurt not their peace. And in the last place, they acknowledge the\nmagistrate hath no power to punish any for any such offences as break no\ncivil law of God, or law of the state published according to it: \u201cfor the\npeace of the state,\u201d say they, \u201cbeing preserved by wholesome laws, when\nthey are not hurt, the peace is not hurt.\u201d\n\n\n\n\nCHAP. CXXVIII.\n\n\n_Peace._ Dear Truth, here are excellent confessions, unto which both\ntruth and grace may gladly assent; but what is your second observation\nfrom hence?\n\n[Sidenote: A grievous charge against the Christian church, and the King\nof it.]\n\n_Truth._ I observe secondly, what a deep charge of weakness is laid\nupon the church of Christ, the laws, government, and officers thereof,\nand consequently upon the Lord Jesus himself: to wit, that the church\nis not enabled with all the power of Christ to censure sufficiently an\noffender\u2014on whom yet they have executed the deepest censure in the world,\nto wit, cutting off from Christ, shutting out of heaven, casting to the\ndevil\u2014which offender\u2019s crime reacheth not to hurt the good of the civil\nstate; but that she is forced to make complaint to the civil state, and\nthe officers thereof, for their help.\n\nOh! let not this be told in Gath, nor heard in Askelon! and oh! how dim\nmust needs that eye be, which is bloodshot with that bloody and cruel\ntenent of persecution for cause of conscience!\n\n_Peace._ But what should be meant by this passage, viz., \u201cThat they\ncannot give liberty to the magistrate to punish without exception all\nexcommunicate persons, within so many months?\u201d\n\n[Sidenote: A strange law in New England formerly, against excommunicate\npersons.]\n\n_Truth._ It may be this hath reference to a law made formerly in New\nEngland, that if an excommunicate person repented not within, as I have\nheard, three months after sentence of excommunication, then the civil\nmagistrate might proceed with him.\n\n[Sidenote: A dangerous doctrine against all civil magistrates.]\n\nThese worthy men see cause to question this law upon good reasons\nrendered, though it appears not by their words that they wholly condemn\nit, only they desire a longer time, implying that after some longer time\nthe magistrate may proceed: and indeed I see not, but according to such\nprinciples, if the magistrate himself should be cast out, he ought to\nbe proceeded against by the civil state, and consequently deposed and\npunished, as the pope teacheth: yea, though happily [haply?] he had not\noffended against either bodies or goods of any subject.\n\n[Sidenote: Many sins prohibited to be punished by the magistrate, and yet\nthey also charge him to punish all sin, Rom. xiii.]\n\nThirdly, from this confession, that the magistrate ought not to punish\nfor many sins above-mentioned, I observe how they cross the plea which\ncommonly they bring for the magistrates punishing of false doctrines,\nheretics, &c., (viz., Rom. xiii., The magistrate is to punish them that\ndo evil); and when it is answered, True, evil against the second table,\nwhich is there only spoken of, and against the bodies and goods of the\nsubject, which are the proper object of the civil magistrate, as they\nconfess: it is replied, Why? is not idolatry sin? heresy, sin? schism\nand false worship, sin? Yet here in this passage many evils, many sins,\neven of parents against their children, masters against their servants,\nhusbands against their wives, the magistrate ought not to meddle with.\n\n[Sidenote: Original sin charged to hurt remotely (but falsely) the civil\nstate.]\n\nFourthly. I dare not assent to that assertion, \u201cThat even original [sin]\nremotely hurts the civil state.\u201d It is true some do, as inclinations\nto murder, theft, whoredom, slander, disobedience to parents, and\nmagistrates; but blindness of mind, hardness of heart, inclination to\nchoose or worship this or that God, this or that Christ, beside the true,\nthese hurt not remotely the civil state, as not concerning it, but the\nspiritual.\n\n[Sidenote: Magistrates strangely forbidden to hear civil complaints.]\n\n_Peace._ Let me, in the last place, remind you of their charge against\nthe magistrate, and which will necessarily turn to my wrong and\nprejudice: they say, the magistrate, in hearing and prosecuting the\ncomplaints of children against their parents, of servants against their\nmasters, of wives against their husbands, without acquainting the church\nfirst, transgresseth the rule of Christ.\n\n_Truth._ Sweet Peace, they that pretend to be thy dearest friends, will\nprove thy bitter enemies.\n\nFirst, I ask for one rule out of the Testament of the Lord Jesus, to\nprove this deep charge and accusation against the civil magistrate?\n\n[Sidenote: Thousands of commonweals where no true church of Christ.]\n\nSecondly, this is built upon a supposition of what rarely falls out in\nthe world, to wit, that there must necessarily be a true church of Christ\nin every lawful state, unto whom these complaints must go: whereas, how\nmany thousand commonweals have been and are, where the name of Christ\nhath not (or not truly) been founded!\n\n[Sidenote: The complaints of families properly fall into the cognizance\nof the civil magistrate.]\n\nThirdly, the magistrates\u2019 office, according to their own grant, properly\nrespecting the bodies and goods of their subjects, and the whole body of\nthe commonweal being made up of families, as the members constituting\nthat body, I see not how, according to the rule of Christ, Rom. xiii.,\nthe magistrate may refuse to hear and help the just complaints of any\nsuch petitioners\u2014children, wives, and servants\u2014against oppression, &c.\n\n[Sidenote: They who give to magistrates more than is due, are most apt to\ndisrobe them of what is theirs.]\n\n_Peace._ I have long observed, that such as have been ready to ascribe to\nthe civil magistrate and his sword more than God hath ascribed, have also\nbeen most ready to cut off the skirts, and, in case of his inclining to\nanother conscience than their own, to spoil him of the robe of that due\nauthority with which it hath pleased God and the people to invest and\nclothe him.\n\nBut I shall now present you with the thirteenth head, whose title is,\u2014\n\n\n\n\nCHAP. CXXIX.\n\n\n[Sidenote: 13th head.]\n\n_What power magistrates have in public assemblies of churches._\n\n\u201cFirst,\u201d say they, \u201cthe churches have power to assemble and continue\nsuch assemblies for the performance of all God\u2019s ordinances, without or\nagainst the consent of the magistrate, _renuente magistratu_, because\u2014\n\n\u201cChristians are commanded so to do, Matt. xxviii. 18-20.\n\n\u201cAlso, because an angel from God commanded the apostles so to do, Acts v.\n20.\n\n\u201cLikewise from the practice of the apostles, who were not rebellious or\nseditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28.\n\n\u201cFurther, from the practice of the primitive church at Jerusalem, who did\nmeet, preach, pray, minister sacraments, censures, Acts iv. 23, _renuente\nmagistratu_.\n\n\u201cMoreover, from the exhortation to the Hebrews, [chap.] x. 25, not to\nforsake their assemblies, though it were in dangerous times; and if\nthey might do this under professed enemies, then we may much more under\nChristian magistrates, else we were worse under Christian magistrates\nthan heathen: therefore magistrates may not hinder them herein, as\nPharaoh did the people from sacrificing, for wrath will be upon the\nrealm, and the king and his sons, Ezra vii. 23.\n\n\u201cSecondly, it hath been a usurpation of foreign countries and magistrates\nto take upon them to determine times and places of worship; rather let\nthe churches be left herein to their inoffensive liberty.\n\n\u201cThirdly, concerning the power of synod assemblies:\u2014\n\n\u201cFirst, in corrupt times, the magistrate, desirous to make reformation of\nreligion, may and should call those who are most fit in several churches\nto assemble together in a synod, to discuss and declare from the word of\nGod matters of doctrine and worship, and to help forward the reformation\nof the churches of God: this did Josiah.\n\n\u201cSecondly, in the reformed times, he ought to give liberty to the\nelders of several churches to assemble themselves by their own manual\nand voluntary agreement, at convenient times, as the means appointed by\nGod whereby he may mediately reform matters amiss in churches, which\nimmediately he cannot nor ought not to do.\n\n\u201cThirdly, those meetings for this end we conceive may be of two sorts.\n\n\u201c1. Monthly, of some of the elders and messengers of the churches.\n\n\u201c2. Annual, of all the messengers and elders of the churches.\n\n\u201cFirst. Monthly, of some: first, those members of churches which are\nnearest together, and so may most conveniently assemble together, may, by\nmutual agreement, once in a month, consult of such things as make for the\ngood of the churches.\n\n\u201cSecondly. The time of this meeting may be sometimes at one place,\nsometimes at another, upon the lecture day of every church where\nlectures are: and let the lecture that day be ended by eleven of the\nclock.\n\n\u201cThirdly. Let the end of this assembly be to do nothing by way of\nauthority, but by way of counsel, as the need of churches shall require.\n\n\u201cSecondly, annual, of all the elders within our jurisdiction or others,\nwhereto the churches may send once in the year to consult together for\nthe public welfare of all the churches.\n\n\u201cFirst. Let the place be sometimes at one church, sometimes at another,\nas reasons for the present may require.\n\n\u201cSecondly. Let all the churches send their weighty questions and cases,\nsix weeks or a month before the set time, to the church where the\nassembly is to be held, and the officers thereof disperse them speedily\nto all the churches, that so they may have time to come prepared to the\ndiscussing of them.\n\n\u201cThirdly. Let this assembly do nothing by authority, but only by counsel,\nin all cases which fall out, leaving the determination of all things to\nparticular churches within themselves, who are to judge and so to receive\nall doctrines and directions agreeing only with the word of God.\u201d\n\n_The grounds of these assemblies._\n\n\u201cFirst. Need of each other\u2019s help, in regard of daily emergent troubles,\ndoubts, and controversies.\n\n\u201cSecondly, Love of each other\u2019s fellowship.\n\n\u201cThirdly. Of God\u2019s glory, out of a public spirit to seek the welfare of\nthe churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28.\n\n\u201cFourthly. The great blessing and special presence of God upon such\nassemblies hitherto.\n\n\u201cFifthly. The good report the elders and brethren of churches shall\nhave hereby, by whose communion of love others shall know they are the\ndisciples of Christ.\u201d\n\n\n\n\nCHAP. CXXX.\n\n\n[Sidenote: A strange double picture.]\n\n_Truth._ I may well compare this passage to a double picture; on the\nfirst part or side of it a most fair and beautiful countenance of the\npure and holy word of God: on the latter side or part, a most sour and\nuncomely, deformed look of a mere human invention.\n\n[Sidenote: The great privileges of the true spouse, or church of Christ.]\n\nConcerning the former, they prove the true and unquestionable power and\nprivilege of the churches of Christ to assemble and practise all the holy\nordinances of God, without or against the consent of the magistrate.\n\nTheir arguments from Christ\u2019s and the angels\u2019 voice, from the apostles\u2019\nand churches\u2019 practice, I desire may take deep impression, written by the\npoint of a diamond, the finger of God\u2019s Spirit, in all hearts whom it may\nconcern.\n\nThis liberty of the churches of Christ, he enlargeth and amplifieth so\nfar, that he calls it a usurpation of some magistrates to determine the\ntime and place of worship: and says, that rather the churches should be\nleft to their inoffensive liberty.\n\n[Sidenote: To hold with light and walk in darkness.]\n\nUpon which grant I must renew my former query, whether this be not to\nwalk in contradictions, to hold with light yet walk in darkness? for,\u2014\n\n[Sidenote: The magistrate lift up to be the chief governor of the church,\nand yet cast down not to have power to appoint the place or time of\nmeeting.]\n\nHow can they say the magistrate is appointed by God and Christ the\nguardian of the Christian church and worship, bound to set up the true\nchurch, ministry, and ordinances, to see the church do her duty, that\nis, to force her to it by the civil sword: bound to suppress the false\nchurch, ministry, and ordinances, and therefore, consequently, to judge\nand determine which is the true church, which is the false, and what is\nthe duty of the church officers and members of it, and what not: and\nyet, say they, the churches must assemble, and practise all ordinances,\nwithout his consent, yea, against it. Yea, and he hath not so much power\nas to judge what is a convenient time and place for the churches to\nassemble in; which if he should do, he should be a usurper, and should\nabridge the church of her inoffensive liberty.\n\n[Sidenote: Two similitudes, illustrating the magistrate cannot be both\ngovernor of the church, and yet usurper in commanding.]\n\nAs if the master or governor of a ship had power to judge who were true\nand fit officers, mariners, &c., for the managing of the ship, and were\nbound to see them each perform his duty, and to force them thereunto,\nand yet he should be a usurper if he should abridge them of meeting and\nmanaging the vessel at their pleasure, when they please, and how they\nplease, without and against his consent. Certainly, if a physician have\npower to judge the disease of his patient, and what course of physic he\nmust use, can he be counted a usurper unless the patient might take what\nphysic himself pleased, day or night, summer or winter, at home in his\nchamber or abroad in the air?\n\n[Sidenote: If a church may assemble without and against the magistrate\u2019s\nconsent (as is affirmed), then much more constitute and become a church,\n&c.]\n\nSecondly, by their grant in this passage, that God\u2019s people may thus\nassemble and practise ordinances without and against the consent of the\nmagistrate, I infer, then also may they become a church, constitute and\ngather without or against the consent of the magistrate. Therefore may\nthe messengers of Christ preach and baptize, that is, make disciples and\nwash them into the true profession of Christianity, according to the\ncommission, though the magistrate determine and publicly declare such\nministers, such baptisms, such churches to be heretical.\n\nThirdly, it may here be questioned, what power is now given to the civil\nmagistrate in church matters and spiritual affairs?\n\nIf it be answered, that although God\u2019s people may do this against the\nmagistrates\u2019 consent, yet others may not:\n\n[Sidenote: Gross partiality.]\n\nI answer, as before, who sees not herein partiality to themselves? God\u2019s\npeople must enjoy their liberty of conscience, and not be forced; but all\nthe subjects in a kingdom or monarchy, or the whole world beside, must be\ncompelled by the power of the civil sword to assemble thus and thus.\n\nSecondly, I demand, who shall judge whether they are God\u2019s people or\nno? for they say, whether the magistrate consent or consent not, that\nis, judge so or not, they ought to go on in the ordinances, _renuente\nmagistratu_.\n\n[Sidenote: If the civil magistrate be to build the spiritual or Christian\nhouse, he must judge in the matter.]\n\nHow agrees this with their former and general assertion, that the civil\nmagistrate must set up the Christian church and worship? Therefore, by\ntheir own grant, he must judge the godly themselves, he must discern\nwho are fit matter for the house of God, living stones, and what unfit\nmatter, trash and rubbish.\n\n[Sidenote: A close and faithful interrogatory to the consciences of the\nauthors of these positions.]\n\nThose worthy men, the authors of these positions, and others of their\njudgment, have cause to examine their souls with fear and trembling in\nthe presence of God upon this interrogatory, viz., whether or no this be\nnot the bottom and root of the matter: if they could have the same supply\nof maintenance without the help of the civil sword, or were persuaded to\nlive upon the voluntary contribution of poor saints, or their own labour,\nas the Lord Jesus and his first messengers did:\u2014I say, if this lay not in\nthe bottom, whether or no they could not be willingly shut of the civil\npower, and left only to their inoffensive liberties?\n\n[Sidenote: A sad query to some concerning their practice.]\n\nI could also put a sad query to the consciences of some, viz., what\nshould be the reason why in their native country, where the magistrate\nconsenteth not, they forebore to practise such ordinances as now they\ndo, and intended to do so soon as they got into another place where they\nmight set up magistrates of their own, and a civil sword? &c. How much\nis it to be feared, that in case their magistrate should alter, or their\npersons be cast under a magistracy prohibiting their practice, whether\nthey would then maintain their separate meetings without and against the\nconsent of the magistrate, _renuente magistratu_.\n\n[Sidenote: A marvellous challenge of more liberty to Christians under a\nChristian magistrate than under the heathen.]\n\nLastly, it may be questioned, how it comes to pass that in pleading for\nthe church\u2019s liberty more now under the Christian magistrate, since the\nChristians took that liberty in dangerous times under the heathen, why\nhe quotes to prove such liberty, Pharaoh\u2019s hindering the Israelites from\nworship, and, Ezra vii. 23, Artaxerxes\u2019s fear of wrath upon the realm?\n\nAre not all their hopes and arguments built upon the Christian\nmagistrate, whom, say they, the first Christians wanted? and yet do they\nscare the Christian magistrate, whom they account the governor of the\nchurch, with Pharaoh and Artaxerxes, that knew not God, expecting that\nthe Christian magistrate should act and command no more in God\u2019s worship\nthan they.\n\nBut what can those instances of Pharaoh\u2019s evil in hindering the\nIsraelites worshipping of God, and Artaxerxes giving liberty to Israel\nto worship God and build the temple, what can they prove but a duty in\nall princes and civil magistrates to take off the yoke of bondage, which\ncommonly they lay on the necks of the souls of their subjects in matters\nof conscience and religion?\n\n\n\n\nCHAP. CXXXI.\n\n\n[Sidenote: If the magistrates were appointed by Christ Jesus governors of\nhis kingdom, it were not reasonable that Christians should more freely\nbreak the commands of the Christian than of the heathen magistrate.]\n\n_Peace._ It is plausible, but not reasonable, that God\u2019s people should\n(considering the drift of these positions) expect more liberty under a\nChristian than under a heathen magistrate. Have God\u2019s people more liberty\nto break the command of a Christian than a heathen governor? and so to\nset up Christ\u2019s church and ordinances after their own conscience against\nhis consent, more than against the consent of a heathen or unbelieving\nmagistrate? What is become of all the great expectation what a Christian\nmagistrate may and ought to do in establishing the church, in reforming\nthe church, and in punishing the contrary? It is true, say they, in\nChrist\u2019s time, and in the time of the first ministers and churches, there\nwere no Christian magistrates, and therefore in that case, it was in vain\nfor Christians to seek unto the heathen magistrates to govern the church,\nsuppress heretics, &c.; but now we enjoy Christian magistrates, &c.\n\n_Truth._ All reason and religion would now expect more submission\nthereof, in matters concerning Christ, to a Christian magistrate, than to\na pagan or anti-christian ruler! But, dear Peace, the day will discover,\nthe fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble,\nthough built, in men\u2019s upright intention, on that foundation, Jesus\nChrist.\n\n[Sidenote: The necessity of civil government in general of God, but the\nspecial kinds of men, 1 Pet. ii. 13.]\n\nBut, to wind up all, as it is most true that magistracy in general is\nof God, Rom. xiii., for the preservation of mankind in civil order and\npeace\u2014the world otherwise would be like the sea, wherein men, like\nfishes, would hunt and devour each other, and the greater devour the\nless:\u2014so also it is true, that magistracy in special for the several\nkinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever\nthe people shall agree to set up, whether he receive Christianity before\nhe be set in office, or whether he receive Christianity after, he\nreceives no more power of magistracy than a magistrate that hath received\nno Christianity. For neither of them both can receive more than the\ncommonweal, the body of people and civil state, as men, communicate unto\nthem, and betrust them with.\n\n[Sidenote: Civil magistrates are derivatives from the fountains or bodies\nof people.]\n\nAll lawful magistrates in the world, both before the coming of Christ\nJesus and since, (excepting those unparalleled typical magistrates of the\nchurch of Israel) are but derivatives and agents immediately derived and\nemployed as eyes and hands, serving for the good of the whole: hence they\nhave and can have no more power than fundamentally lies in the bodies or\nfountains themselves, which power, might, or authority is not religious,\nChristian, &c., but natural, human, and civil.\n\n[Sidenote: A believing magistrate no more a magistrate than an\nunbelieving.]\n\nAnd hence it is true, that a Christian captain, Christian merchant,\nphysician, lawyer, pilot, father, master, and so consequently magistrate,\n&c., is no more a captain, merchant, physician, lawyer, pilot, father,\nmaster, magistrate, &c., than a captain, merchant, &c., of any other\nconscience or religion.\n\n[Sidenote: The excellency of Christianity in all callings.]\n\nIt is true, Christianity teaches all these to act in their several\ncallings to a higher ultimate end, from higher principles, in a more\nheavenly and spiritual manner, &c.\n\n\n\n\nCHAP. CXXXII.\n\n\n_Peace._ Oh! that thy light and brightness, dear Truth, might shine to\nthe dark world in this particular: let it not therefore be grievous, if I\nrequest a little further illustration of it.\n\n[Sidenote: The magistrate like a pilot in the ship of the commonweal.\nChristianity steers a Christian pilot\u2019s course. The Christian pilot hath\nno more power over the souls of his mariners or passengers, than the\nunchristian or pagan pilot.]\n\n_Truth._ In his season, God will glorify himself in all his truths. But\nto gratify thy desire, thus: A pagan or anti-christian pilot may be as\nskilful to carry the ship to its desired port, as any Christian mariner\nor pilot in the world, and may perform that work with as much safety\nand speed: yet have they not command over the souls and consciences of\ntheir passengers, or mariners under them, although they may justly see\nto the labour of the one, and the civil behaviour of all in the ship.\nA Christian pilot, he performs the same work, as likewise doth the\nmetaphorical pilot in the ship of the commonweal, from a principle of\nknowledge and experience; but more than this, he acts from a root of\nthe fear of God and love to mankind in his whole course. Secondly, his\naim is more to glorify God, than to gain his pay, or make his voyage.\nThirdly, he walks heavenly with men and God, in a constant observation of\nGod\u2019s hand in storms, calms, &c. So that the thread of navigation being\nequally spun by a believing or unbelieving pilot, yet is it drawn over\nwith the gold of godliness and Christianity by a Christian pilot, while\nhe is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the\nChristian pilot\u2019s power over the souls and consciences of his sailors and\npassengers is not greater than that of the anti-christian, otherwise than\nhe can subdue the souls of any by the two-edged sword of the Spirit, the\nword of God, and by his holy demeanour in his place, &c.\n\n_Peace._ I shall present you with no other consideration in this first\npart of the picture, but this only.\n\n[Sidenote: The terms heathen and Christian magistrate.]\n\nAlthough the term _heathen_ is most commonly appropriated to the wild\nnaked Americans, &c., yet these worthy men justly apply it even to the\ncivilized Romans, &c.; and consequently must it be applied to the most\ncivilized anti-christians, who are not the church and people of God in\nChrist.\n\n_Truth._ The word \u200e \u200f\u05d2\u05bc\u05d5\u05b9\u05d9\u05b4\u05dd\u200f\u200e\u200f in the Hebrew, and \u1f14\u03b8\u03bd\u03b7 in the Greek,\nsignifies no more than the Gentiles, or nations of the earth, which were\nwithout and not within the true typical national church of the Jews\nbefore Christ; and since his coming, the Gentiles, or nations of the\nworld, who are without that one holy nation of the Christian Israel,\nthe church gathered unto Christ Jesus, in particular and distinct\ncongregations all the world over.\n\n[Sidenote: All out of Christ are heathens, that is of the nations, or\nGentiles.]\n\nTranslators promiscuously render the words, Gentiles, heathens, nations:\nwhence it is evident that even such as profess the name of Christ in an\nunregenerate and impenitent estate, whether papist, or protestant, are\nyet without: that is, heathen, Gentile, or of the nations.\n\n\n\n\nCHAP. CXXXIII.\n\n\n_Peace._ Dear Truth, it is now time to cast your eye on the second part\nof this head or picture, uncomely and deformed.\n\n_Truth._ It contains two sorts of religious meetings or assemblies.\n\nFirst, more extraordinary and occasional, for which he quotes the\npractice of Josiah.\n\n[Sidenote: Josiah a type of Christ Jesus, the king of the church.]\n\nAn. Josiah was in the type: so are not now the several governors of\ncommonweals, kings or governors of the church or Israel; whose state\nI have proved to be a non-such, and not to be paralleled but in the\nantitype, the particular church of Christ, where Christ Jesus alone sits\nKing in his own most holy government.\n\nSecondly, they propound meetings or assemblings ordinary, stated, and\nconstant, yearly and monthly, unto which the civil magistrate should give\nliberty. For these meetings they propound plausible arguments from the\nnecessity of them, from Christian fellowship, from God\u2019s glory, from the\nexperience of the benefit of them, and from the good report of them, as\nalso those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28.\n\n[Sidenote: An unjust and partial desire of liberty to some consciences,\nand bondage unto all others.]\n\nTo these I answer, If they intend that the civil magistrate should permit\nliberty to the free and voluntary spiritual meetings of their subjects, I\nshall subscribe unto them; but if they intend that the magistrate should\ngive liberty only unto themselves, and not to the rest of their subjects,\nthat is to desire their own souls only to be free, and all other souls of\ntheir subjects to be kept in bondage:\n\nSecondly, if they intend that the magistrate should enforce all the\nelders of such churches under their jurisdiction to keep correspondency\nwith them in such meetings, then I say, as before, it is to cause him\nto give liberty with a partial hand, and unequal balance; for thus I\nargue:\u2014If the civil state and civil officers be of their religion and\nconscience, it is not proper for them to give liberty or freedom, but\nto give honourable testimony and approbation, and their own personal\nsubmission to the churches. But if the civil state and officers be of\nanother conscience and worship, and shall be bound to grant permission\nand liberty to them, their consciences, and meetings, and not to those of\nhis own religion and conscience also, how will this appear to be equal\nin the very eye of common peace and righteousness?\n\nFor those yearly and monthly meetings, as we find not any such in\nthe first churches, so neither will those general arguments from the\nplausible pretence of Christian fellowship, God\u2019s glory, &c., prove such\nparticular ways of glorifying God, without some precept or precedent of\nsuch a kind.\n\n[Sidenote: The commission, Matt. xxviii. of preaching and baptizing, not\nproperly directed to the church, or fixed teachers of it, least of all to\nthe commonwealth.]\n\nFor those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing\nthe apostle Paul\u2019s zeal for glorifying God, and his care for all the\nchurches, it is clear they concern such as are indeed Paul\u2019s successors,\nsent forth by Christ Jesus to preach and gather churches; but those\nscriptures concern not the churches themselves, nor the pastors of\nthe churches properly, least of all the civil state and commonwealth,\nneither of which, the churches, the pastors, or commonwealth, do go\nforth personally with that commission, Matt. xxviii. [19,] to preach and\nbaptize, that is, to gather churches unto Christ.\n\nFor as for the first, the churches are not ministers of the gospel; the\nangels or messengers of the churches, and the churches themselves, were\ndistinct, Rev. ii. and iii.\n\nAs for the second, the pastors and elders of the church, their work is\nnot to gather churches, but to govern and feed them, Acts xx., and 1 Pet.\nv.\n\nAs for the civil magistrate, it is a ministry indeed, magistrates are\nGod\u2019s ministers, Rom. xiii. 4; but it is of another nature. And therefore\nnone of these\u2014the churches of Christ, the shepherds of those churches,\nnor the civil magistrate, succeeding the apostles or first messengers,\nthese scriptures alleged concern not any of these to have care of all the\nchurches.\n\n[Sidenote: A query who have now the care of all the churches?]\n\n_Peace._ Dear Truth, who can hear this word, but will presently cry out,\nWho then may rightly challenge that commission, and that promise? Matt.\nxxviii., &c.\n\n[Sidenote: A ministry before the church.]\n\n_Truth._ Sweet Peace, in due place and season that question may be\nresolved; but doubtless the true successors must precede or go before the\nchurch, making disciples, and baptizing as the apostles did, who were\nneither the churches, nor the pastors and fixed teachers of them, but as\nthey gathered, so had the care of the churches.\n\n\n\n\nCHAP. CXXXIV.\n\n\n_Peace._ I cease to urge this further; and, in the last place, marvel\nwhat should be the reason of that conclusion, viz., \u201cThere is no power of\ndetermination in any of these meetings, but that all must be left to the\nparticular determination of the churches.\u201d\n\n[Sidenote: Acts xv., commonly misapplied.]\n\n_Truth._ At the meeting at Jerusalem, when Paul and Barnabas and others\nwere sent thither from the church of Christ at Antioch, the apostles and\nelders did not only consult and advise, but particularly determined the\nquestion which the church of Antioch sent to them about, Acts xv., and\nsend their particular determinations or decrees to the churches afterward.\n\nSo that if these assemblies were of the nature of that pattern or\nprecedent, as is generally pretended, and had such a promise of the\nassistance and concurrence of the Spirit as that assembly had, they might\nthen say as that assembly did, Acts xv., _It seemeth good to the Holy\nSpirit and to us_; and should not leave particular determinations to the\nparticular churches, in which sometimes are very few able guides and\nleaders.\n\n_Peace._ But what should be the reason to persuade these worthy men to\nconceive the particular congregations, or churches, to be more fit and\ncompetent judges in such high points, than an assembly of so excellent\nand choice persons, who must only consult and advise? &c.\n\n[Sidenote: Christ\u2019s promise and presence only makes an assembly blessed.]\n\n_Truth._ Doubtless there is a strong conviction in their souls of a\nprofessed promised presence of the Lord Jesus in the midst of his church,\ngathered after his mind and will, more than unto such kind of assemblies,\nthough consisting of far more able persons, even the flower and cream of\nall the churches.\n\n_Peace._ It is generally conceived, that the promise of Christ\u2019s presence\nto the end of the world, Matt. xxviii. [20,] is made to the church.\n\n[Sidenote: The promise of Christ\u2019s presence, Matt. xviii., distinct from\nthat, Matt. xxviii.]\n\n_Truth._ There is doubtless a promise of Christ\u2019s presence in the midst\nof his church and congregation, Matt. xviii. [20;] but the promise of\nChrist\u2019s presence, Matt. xxviii. [20,] cannot properly and immediately\nbelong to the church constituted and gathered, but to such ministers or\nmessengers of Christ Jesus whom he is pleased to employ to gather and\nconstitute the church by converting and baptizing: unto which messengers,\nif Christ Jesus will be pleased to send such forth, that passage, Acts\nxv., will be precedential.\n\n[Sidenote: 14th position examined.]\n\n_Peace._ The fourteenth general head is this, viz., What power particular\nchurches have particularly over magistrates.\n\n\u201cFirst,\u201d say they, \u201cthey may censure any member, though a magistrate, if\nby sin he deserve it.\n\n\u201cFirst, because magistrates must be subject to Christ; but Christ\ncensures all offenders, 1 Cor. v. 4, 5.\n\n\u201cSecondly, every brother must be subject to Christ\u2019s censure, Matt.\nxviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15.\n\n\u201cThirdly, They may censure all within the church, 1 Cor. v. 11.\n\n\u201cBut the magistrates are within the church, for they are either without,\nor within, or above the church: not the first, nor the last, for so\nChrist is only above it.\n\n\u201cFourthly, the church hath a charge of all the souls of the members, and\nmust give account thereof, Heb. xiii. 17.\n\n\u201cFifthly, Christ\u2019s censures are for the good of souls, 1 Cor. v. 6; but\nmagistrates must not be denied any privilege for their souls, for then\nthey must lose a privilege of Christ by being magistrates.\n\n\u201cSixthly, In church privileges Christians are all one, Gal. iii. 28, Col.\niii. 11.\n\n\u201c2. Magistrates may be censured for apparent and manifest sin against any\nmoral law of God in their judicial proceedings, or in the execution of\ntheir office. Courts are not sanctuaries for sin; and if for no sin, then\nnot for such especially.\n\n\u201cFirst, because sins of magistrates in court are as hateful to God. 2.\nAnd as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath\nnowhere granted such immunity to them. Fourthly, what a brother may do\nprivately in case of private offence, that the church may do publicly in\ncase of public scandal. But a private brother may admonish and reprove\nprivately in case of any private offence, Matt. xviii. 15, Luke xvii. 3,\nPsalm cxli. 5.\n\n\u201cLastly, Civil magistracy doth not exempt any church from faithful\nwatchfulness over any member, nor deprive a church of her due power,\nnor a church member of his due privilege, which is to partake of every\nordinance of God, needful and requisite to their winning and salvation,\n_ergo_,\u2014\u201d\n\n\n\n\nCHAP. CXXXV.\n\n\n_Truth._ These arguments to prove the magistrate subject, even for sin\ncommitted in judicial proceeding, I judge, like Mount Zion, immoveable,\nand every true Christian that is a magistrate will judge so with me: yet\na query or two will not be unseasonable.\n\n[Sidenote: Christ\u2019s administrations are charged firstly upon the\nministers thereof.]\n\nFirst, where they name the church in this whole passage, whether they\nmean the church without the ministry or governors of it, or with the\nelders and governors jointly? and if the latter, why name they not the\ngovernors at all, since that in all administrations of the church the\nduty lies not upon the body of the church, but firstly and properly upon\nthe elders?\n\n[Sidenote: The ministers or governors of Christ\u2019s church to be\nacknowledged in their dispensations.]\n\nIt is true in case of the elder\u2019s obstinacy in apparent sin, the church\nhath power over him, having as much power to take down as to set up, Col.\niv. [17,] _Say to Archippus_, &c.; yet in the ordinary dispensations and\nadministrations of the ordinances, the ministers or elders thereof are\nfirst charged with duty, &c.\n\nHence first for the apostles, who converted, gathered, and espoused the\nchurches to Christ, I question whether their power to edification was not\na power over the churches, as many scriptures seem to imply.\n\n[Sidenote: A paradox; magistrates made the judges of the churches, and\ngovernors of them, yet censurable by them.]\n\nSecondly, for the ordinary officers ordained for the ordinary and\nconstant guiding, feeding, and governing the church, they were rulers,\nshepherds, bishops, or overseers, and to them was every letter and\ncharge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that\nplace by them quoted for the submission of the magistrates to the church,\nit mentions only submission to the rulers thereof, Heb. xiii. 17. Those\nexcellent men concealed not this out of ignorance, and therefore most\ncertainly in a silent way confess, that their doctrine concerning the\nmagistrates\u2019 power in church causes would seem too gross, if they should\nnot have named the whole church, and but silently implied the governors\nof it. And is it not wonderful in any sober eye, how the same persons,\nmagistrates, can be exalted over the ministers and members, as being\nbound to establish, reform, suppress by the civil sword in punishing the\nbody or goods, and yet for the same actions, if the church and governors\nthereof so conceive, be liable to a punishment ten thousand times more\ntranscendent, to wit, excommunication, a punishment reaching to their\nsouls, and consciences, and eternal estate; and this not only for common\nsins, but for those actions which immediately concern the execution of\ntheir civil office, in judicial proceeding?\n\n[Sidenote: Queen Elizabeth\u2019s bishops truer to their principles, than many\nof a better spirit and profession.]\n\n_Peace._ The prelates in Queen Elizabeth\u2019s days, kept with more plainness\nto their principles: for, acknowledging the queen to be supreme in all\nchurch causes, according to the title and power of Henry VIII. her\nfather, taken from the pope, and given to him by the parliament, they\nprofessed that the queen was not a sheep, but under Christ the chief\nshepherd, and that the church had not power to excommunicate the queen.\n\n[Sidenote: Mr. Barrowe\u2019s profession concerning Queen Elizabeth.]\n\n_Truth._ Therefore, sweet Peace, it was esteemed capital, in that\nfaithful witness of so much truth as he saw, even unto death, Mr.\nBarrowe, to maintain before the lords of the council, that the queen\nherself was subject to the power of Christ Jesus in the church: which\ntruth overthrew that other tenent, that the queen should be head and\nsupreme in all church causes.[227]\n\n_Peace._ Those bishops according to their principles, though bad and\nfalse, dealt plainly, though cruelly, with Mr. Barrowe: but these\nauthors, whose principles are the same with the bishops\u2019, concerning the\npower of the magistrate in church affairs, though they waive the title,\nand will not call them heads or governors, which now in lighter times\nseems too gross, yet give they as much spiritual power and authority to\nthe civil magistrates to the full, as ever the bishops gave unto them;\nalthough they yet also with the same breath lay all their honour in the\ndust, and make them to lick the dust of the feet of the churches, as it\nis prophesied the kings and the queens of the earth shall do, when Christ\nmakes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth\nis, Christ Jesus is honoured when the civil magistrate, a member of the\nchurch, punisheth any member or elder of the church with the civil sword,\neven to the death, for any crime against the civil state, so deserving\nit; for he bears not the sword in vain.\n\nAnd Christ Jesus is again most highly honoured, when for apparent sin in\nthe magistrate, being a member of the church, for otherwise they have not\nto meddle with him, the elders with the church admonish him, and recover\nhis soul: or if obstinate in sin, cast him forth of their spiritual\nand Christian fellowship; which doubtless they could not do, were the\nmagistrate supreme governor under Christ in ecclesiastical or church\ncauses, and so consequently the true heir and successor of the apostles.\n\n\n\n\nCHAP. CXXXVI.\n\n\n[Sidenote: 15th head, examined.]\n\n_Peace._ The fifteenth head runs thus: viz., _In what cases must churches\nproceed with magistrates in case of offence._\n\n\u201cWe like it well, that churches be slower in proceeding to\nexcommunication, as of all other, so of civil magistrates, especially in\npoint of their judicial proceedings, unless it be in scandalous breach\nof a manifest law of God, and that after notorious evidence of the fact,\nand that after due seeking and waiting for satisfaction in a previous\nadvertisement. And though each particular church in respect of the\ngovernment of Christ be independent and absolute within itself, yet where\nthe commonweal consists of church members, it may be a point of Christian\nwisdom to consider and consult with the court also, so far as any thing\nmay seem doubtful to them in the magistrate\u2019s case, which may be further\ncleared by intelligence given from them; but otherwise we dare not leave\nit in the power of any church to forbear to proceed and agree upon that\non earth, which they plainly see Christ hath resolved in his word, and\nwill ratify in heaven.\u201d\n\n[Sidenote: The inventions of men in swerving from the true essentials of\ncivil and spiritual commonweals.]\n\n_Truth._ If the scope of this head be to qualify and adorn Christian\nimpartiality and faithfulness with Christian wisdom and tenderness, I\nhonour and applaud such a Christian motion; but whereas that case is\nput which is nowhere found in the pattern of the first churches, nor\nsuiting with the rule of Christianity, to wit, that \u201cthe commonweal\nshould consist of church members,\u201d which must be taken privately, to wit,\nthat none should be admitted members of the commonweal but such as are\nfirst members of the church\u2014which must necessarily run the church upon\nthat temptation to feel the pulse of the court concerning a delinquent\nmagistrate, before they dare proceed\u2014I say, let such practices be brought\nto the touchstone of the true frame of a civil commonweal, and the true\nframe of the spiritual or Christian commonweal, the church of Christ, and\nit will be seen what wood, hay, and stubble of carnal policy and human\ninventions in Christ\u2019s matters are put in place of the precious stones,\ngold, and silver of the ordinances of the most high and only wise God.\n\n\n\n\nCHAP. CXXXVII.\n\n\n[Sidenote: 16th and last head examined.]\n\n_Peace._ Dear Truth, we are now arrived at their last head: the title is\nthis, viz.,\u2014\n\n_Their power in the liberties and privileges of these churches._\n\n\u201cFirst, all magistrates ought to be chosen out of church members, Exod.\nxviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the\npeople rejoice._\n\n\u201cSecondly, that all free men elected, be only church members;\u2014\n\n\u201c1. Because if none but church members should rule, then others should\nnot choose, because they may elect others beside church members.\n\n2. From the pattern of Israel, where none had power to choose but only\nIsrael, or such as were joined to the people of God.\n\n3. If it shall fall out that, in the court consisting of magistrates and\ndeputies, there be a dissent between them which may hinder the common\ngood, that they now return for ending the same to their first principles,\nwhich are the free men, and let them be consulted with.\u201d\n\n[Sidenote: A great question, viz., whether only church members, that is,\nas is intended, godly persons, in a particular church estate, be only\neligible or to be chosen for magistrates.]\n\n_Truth._ In this head are two branches:\u2014first, concerning the choice\nof magistrates, that such ought to be chosen as are church members: for\nwhich is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2.\n\nUnto which I answer: It were to be wished, that since the point is so\nweighty, as concerning the pilots and steersmen of kingdoms and nations,\n&c., on whose abilities, care, and faithfulness depends most commonly\nthe peace and safety of the commonweals they sail in: I say, it were to\nbe wished that they had more fully explained what they intend by this\naffirmative, viz., \u201cMagistrates ought to be chosen out of church members.\u201d\n\nFor if they intend by this _ought to be chosen_, a necessity of\nconvenience, viz., that for the greater advancement of common utility and\nrejoicing of the people, according to the place quoted, Prov. xxix. 2, it\nwere to be desired, prayed for, and peaceably endeavoured, then I readily\nassent unto them.\n\nBut if by this _ought_ they intend such a necessity as those scriptures\nquoted imply, viz., that people shall sin by choosing such for\nmagistrates as are not members of churches: as the Israelites should have\nsinned, if they had not, according to Jethro\u2019s counsel, Exod. xviii.,\nand according to the command of God, Deut. xvii., chosen their judges\nand kings within themselves in Israel: then I propose these necessary\nqueries;\u2014\n\n[Sidenote: Lawful civil states, where churches of Christ are not. The\nworld being divided into thirty parts, twenty-five never heard of Christ.]\n\nFirst. Whether those are not lawful civil combinations, societies, and\ncommunions of men, in towns, cities, states, or kingdoms, where no church\nof Christ is resident, yea, where his name was never yet heard of? I add\nto this, that men of no small note, skilful in the state of the world,\nacknowledge, that the world divided into thirty parts, twenty-five of\nthat thirty have never yet heard of the name of Christ: if [therefore]\ntheir civil politics and combinations be not lawful, because they are not\nchurches and their magistrates church members, then disorder, confusion,\nand all unrighteousness is lawful, and pleasing to God.\n\n[Sidenote: Lawful heirs of crowns and civil government, although not\nChristian and godly.]\n\nSecondly. Whether in such states or commonweals where a church or\nchurches of Christ are resident, such persons may not lawfully succeed to\nthe crown or government in whom the fear of God, according to Jethro\u2019s\ncounsel, cannot be discerned, nor are brethren of the church, according\nto Deut. xvii. 15, but only are fitted with civil and moral abilities to\nmanage the civil affairs of the civil estate.\n\n[Sidenote: Few Christians wise and noble, and qualified for affairs of\nstate.]\n\nThirdly. Since not many wise and noble are called, but the poor receive\nthe gospel, as God hath chosen the poor of the world to be rich in\nfaith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come\nto pass, that there may not be found in a true church of Christ, which\nsometimes consisteth but of few persons, persons fit to be either kings\nor governors, &c., whose civil office is no less difficult than the\noffice of a doctor of physic, a master or pilot of a ship, or a captain\nor commander of a band or army of men: for which services the children of\nGod may be no ways qualified, though otherwise excellent for the fear of\nGod, and the knowledge and grace of the Lord Jesus.\n\n[Sidenote: Some papists and some protestants agree in deposing of\nmagistrates.]\n\nFourthly. If magistrates ought, that is, ought _only_, to be chosen\nout of the church, I demand, if they ought not also to be dethroned\nand deposed when they cease to be of the church, either by voluntary\ndeparture from it, or by excommunication out of it, according to the\nbloody tenents and practice of some papists, with whom the protestants,\naccording to their principles, although they seem to abhor it, do\nabsolutely agree?\n\nFifthly. Therefore, lastly, I ask, if this be not to turn the world\nupside down, to turn the world out of the world, to pluck up the roots\nand foundations of all common society in the world, to turn the garden\nand paradise of the church and saints into the field of the civil state\nof the world, and to reduce the world to the first chaos or confusion?\n\n\n\n\nCHAP. CXXXVIII.\n\n\n_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but\nsome will say, how answer you those scriptures alleged?\n\n[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c.,\nparalleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.]\n\n_Truth._ I have fully and at large declared the vast differences between\nthat holy nation of typical Israel and all other lands and countries, how\nunmatchable then and now, and never to be paralleled, but by the true\nIsrael and particular churches of Christ residing in all parts, and under\nthe several civil governments of the world. In which churches, the Israel\nof God and kingdom of Christ Jesus, such only are to be chosen spiritual\nofficers and governors, to manage his kingly power and authority in the\nchurch, as are, according to the scriptures quoted, not pope, bishops, or\ncivil powers, but from amongst themselves, brethren, fearing God, hating\ncovetousness or filthy lucre, according to those golden rules given by\nthe Lord Jesus, 1 Tim. iii., and Tit. i.\n\nThe want of discerning this true parallel between Israel in the type\nthen, and Israel the antitype now, is that rock whereon, through the\nLord\u2019s righteous jealousy, punishing the world and chastising his people,\nthousands dash, and make woful shipwreck.\n\nThe second branch, viz., that all freemen elected be only church members,\nI have before shown to be built on that sandy and dangerous ground\nof Israel\u2019s pattern. Oh! that it may please the Father of lights to\ndiscover this to all that fear his name! Then would they not sin to\nsave a kingdom, nor run into the lamentable breach of civil peace and\norder in the world, nor be guilty of forcing thousands to hypocrisy in\na state-worship, nor of profaning the holy name of God and Christ by\nputting their names and ordinances upon unclean and unholy persons, nor\nof shedding the blood of such heretics, &c., whom Christ would have enjoy\nlonger patience and permission until the harvest, nor of the blood of the\nLord Jesus himself in his faithful witnesses of truth, nor lastly, of the\nblood of so many hundred thousands slaughtered men, women, and children,\nby such uncivil and unchristian wars and combustions about the Christian\nfaith and religion.\n\n_Peace._ Dear Truth, before we part, I ask your faithful help once more,\nto two or three scriptures which many allege, and yet we have not spoken\nof.\n\n_Truth._ Speak on. Here is some sand left in this our hour-glass of\nmerciful opportunity. One grain of time\u2019s inestimable sand is worth a\ngolden mountain; let us not lose it.\n\n[Sidenote: The Ninevites\u2019 fast examined.]\n\n_Peace._ The first is that of the Ninevites\u2019 fast, commanded by the king\nof Nineveh and his nobles upon the preaching of Jonah: succeeded by\nGod\u2019s merciful answer in sparing of the city; and quoted with honourable\napprobation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.\n\n_Truth._ I have before proved, that even Jehoshaphat\u2019s fast, he being\nking of the national church and people of Israel, could not possibly be a\ntype or warrant for every king or magistrate in the world, whose nations,\ncountries, or cities cannot be churches of God now in the gospel,\naccording to Christ Jesus.\n\nMuch less can this pattern of the king of Nineveh and his nobles, be a\nground for kings and magistrates now to force all their subjects under\nthem in the matters of worship.\n\n_Peace._ It will be said, why did God thus answer them?\n\n_Truth._ God\u2019s mercy in hearing doth not prove an action right and\naccording to rule.\n\nIt pleased God to hear the Israelites cry for flesh, and afterward for a\nking, giving both in anger to them.\n\nIt pleased God to hear Ahab\u2019s prayer, yea, and the prayer of the devils,\nLuke viii. [32,] although their persons and prayers in themselves\nabominable.\n\n[Sidenote: Object.]\n\nIf it be said, why did Christ approve this example?\n\n[Sidenote: Answer.]\n\nI answer, the Lord Jesus Christ did not approve the king of Nineveh\u2019s\ncompelling all to worship, but the men of Nineveh\u2019s repentance at the\npreaching of Jonah.\n\n_Peace._ It will be said, what shall kings and magistrates now do in the\nplagues of sword, famine, pestilence?\n\n_Truth._ Kings and magistrates must be considered, as formerly, invested\nwith no more power than the people betrust them with.\n\nBut no people can betrust them with any spiritual power in matters of\nworship; but with a civil power belonging to their goods and bodies.\n\n2. Kings and magistrates must be considered as either godly or ungodly.\n\nIf ungodly, his own and people\u2019s duty is repentance, and reconciling of\ntheir persons unto God, before their sacrifice can be accepted. Without\nrepentance what have any to do with the covenant or promise of God? Psalm\nl. 16.\n\nAgain, if godly, they are to humble themselves, and beg mercies for\nthemselves and people.\n\nSecondly. Upon this advantage and occasion, they are to stir up their\npeople, as possibly they may, to repentance; but not to force the\nconsciences of people to worship.\n\n[Sidenote: Object.]\n\nIf it be said, what must be attended to in this example?\n\n[Sidenote: Answer.]\n\nTwo things are most eminent in this example.\n\nFirst. The great work of repentance, which God calls all men unto, upon\nthe true preaching of his word.\n\n[Sidenote: How England and London may yet be spared.]\n\nSecondly. The nature of that true repentance, whether legal or\nevangelical. The people of Nineveh turned from the violence that was\nin their hands: and confident I am, if this nation shall turn, though\nbut with a legal repentance, from that violent persecuting or hunting\neach of other for religion\u2019s sake,\u2014the greatest violence and hunting\nin the wilderness of the whole world\u2014even as Sodom and Gomorrah upon a\nlegal repentance had continued until Christ\u2019s day: so consequently might\nEngland, London, &c., continue free from a general destruction, upon such\na turning from their violence, until the heavens and the whole world be\nwith fire consumed.\n\n_Peace._ The second scripture is that speech of the Lord Christ, Luke\nxxii. 36, _He that hath not a sword, let him sell his coat and buy one._\n\n[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.]\n\n_Truth._ For the clearing of this scripture, I must propose and reconcile\nthat seeming contrary command of the Lord Jesus to Peter, Matt. xxvi.\n[52,] _Put up thy sword into its place, for all that take the sword shall\nperish by it._\n\nIn the former scripture, Luke xxii. 36, it pleased the Lord Jesus,\nspeaking of his present trouble, to compare his former sending forth of\nhis disciples without scrip, &c., with that present condition and trial\ncoming upon them, wherein they should provide both scrip and sword, &c.\n\nYet now, first, when they tell him of two swords, he answers, _It is\nenough_: which shows his former meaning was not literal, but figurative,\nforeshowing his present danger above his former.\n\nSecondly, in the same sense at the same time, Matt. xxvi. 52, commanding\nPeter to put up his sword, he gives a threefold reason thereof.\n\n1. (ver. 52,) From the event of it: _for all that take the sword shall\nperish by it_.\n\n2. The needlessness of it: for with a word to his Father, he could have\ntwelve legions of angels.\n\n3. The counsel of God to be fulfilled in the scripture: thus it ought to\nbe.\n\n_Peace._ It is much questioned by some, what should be the meaning of\nChrist Jesus in that speech, _All that take the sword shall perish by the\nsword._\n\n[Sidenote: A threefold taking of the sword.]\n\n_Truth._ There is a threefold taking of the sword: first, by murderous\ncruelty, either of private persons; or secondly, public states or\nsocieties, in wrath or revenge each against other.\n\nSecondly, a just and righteous taking of the sword in punishing offenders\nagainst the civil peace, either more personal, private, and ordinary; or\nmore public, oppressors, tyrants, ships, navies, &c. Neither of these can\nit be imagined that Christ Jesus intended to Peter.\n\nThirdly, there is therefore a third taking of the sword, forbidden to\nPeter, that is, for Christ and the gospel\u2019s cause when Christ is in\ndanger: which made Peter strike, &c.\n\n_Peace._ It seems to some most contrary to all true reason, that Christ\nJesus, innocency itself, should not be defended.\n\n_Truth._ The foolishness of God is wiser than the wisdom of man.\n\nIt is not the purpose of God, that the spiritual battles of his Son shall\nbe fought by carnal weapons and persons.\n\nIt is not his pleasure that the world shall flame on fire with civil\ncombustions for his Son\u2019s sake. It is directly contrary to the nature of\nChrist Jesus, his saints and truths, that throats of men, which is the\nhighest contrariety to civil converse, should be torn out for his sake\nwho most delighted to converse with the greatest sinners.\n\nIt is the counsel of God, that his servants shall overcome by three\nweapons of a spiritual nature, Rev. xii. 11; and that all that take the\nsword of steel shall perish.\n\nLastly, it is the counsel of God, that Christ Jesus shall shortly appear\na most glorious judge and revenger against all his enemies, when the\nheavens and the earth shall flee before his most glorious presence.\n\n[Sidenote: Rev. xvii. 16, the kings\u2019 hating of the whore, discussed.]\n\n_Peace._ I shall propose the last scripture much insisted on by many for\ncarnal weapons in spiritual cases, Rev. xvii. 16, _The ten horns which\nthou sawest upon the beast, these shall hate the whore, and shall make\nher desolate and naked, and shall eat her flesh, and shall burn her with\nfire._\n\n_Truth._ Not to controvert with some, whether or no the beast be yet\nrisen and extant:\u2014\n\nNor secondly, whether either the beast, or the horns, or the whore, may\nbe taken literally for any corporal beast or whore:\u2014\n\nOr thirdly, whether these ten horns be punctually and exactly ten kings:\u2014\n\nOr fourthly, whether those ten horns signify those many kings, kingdoms,\nand governments, who have bowed down to the pope\u2019s yoke, and have\ncommitted fornication with that great whore the church of Rome:\u2014\n\nLet this last be admitted, (which yet will cost some work to clear\nagainst all opposites): yet,\u2014\n\nFirst, can the time be now clearly demonstrated to be come? &c.\n\nSecondly, how will it be proved, that this hatred of this whore, shall\nbe a true, chaste, Christian hatred against anti-christian, whorish\npractices? &c.\n\nThirdly, or rather that this hating, and desolating, and making naked,\nand burning shall arise, not by way of an ordinance warranted by the\ninstitution of Christ Jesus, but by way of providence, when, as it useth\nto be with all whores and their lovers, the church of Rome and her great\nlovers shall fall out, and by the righteous vengeance of God upon her,\ndrunk with the blood of saints or holy ones, these mighty fornicators\nshall turn their love into hatred, which hatred shall make her a poor,\ndesolate, naked whore, torn and consumed, &c.\n\n_Peace._ You know it is a great controversy, how the kings of the earth\nshall thus deal with the whore in the seventeenth chapter, and yet so\nbewail her in the eighteenth chapter.\n\n_Truth._ If we take it that these kings of the earth shall first hate,\nand plunder, and tear, and burn this whore, and yet afterward shall\nrelent and bewail their cruel dealing toward her: or else, that as some\nkings deal so terribly with her, yet others of those kings shall bewail\nher:\u2014\n\nIf either of these two answers stand, or a better be given, yet none of\nthem can prove it lawful for people to give power to their kings and\nmagistrates thus to deal with them, their subjects, for their conscience;\nnor for magistrates to assume a tittle more than the people betrust them\nwith; nor for one people out of conscience to God, and for Christ\u2019s\nsake, thus to kill and slaughter and burn each other. However, it may\nplease the righteous judge, according to the famous types of Gideon\u2019s\nand Jehoshaphat\u2019s battles, to permit in justice, and to order in wisdom,\nthese mighty and mutual slaughters each of other.\n\n_Peace._ We have now, dear Truth, through the gracious hand of God,\nclambered up to the top of this our tedious discourse.\n\n_Truth._ Oh! it is mercy inexpressible that either thou or I have had so\nlong a breathing time, and that together!\n\n_Peace._ If English ground must yet be drunk with English blood, oh!\nwhere shall Peace repose her wearied head and heavy heart?\n\n_Truth._ Dear Peace, if thou find welcome, and the God of peace\nmiraculously please to quench these all-devouring flames, yet where shall\nTruth find rest from cruel persecutions?\n\n_Peace._ Oh! will not the authority of holy scriptures, the commands and\ndeclarations of the Son of God, therein produced by thee, together with\nall the lamentable experiences of former and present slaughters, prevail\nwith the sons of men, especially with the sons of peace, to depart from\nthe dens of lions, and mountains of leopards, and to put on the bowels,\nif not of Christianity, yet of humanity each to other?\n\n_Truth._ Dear Peace, Habakkuk\u2019s fishes keep their constant bloody\ngame of persecutions in the world\u2019s mighty ocean; the greater taking,\nplundering, swallowing up the lesser. Oh! happy he whose portion is the\nGod of Jacob! who hath nothing to lose under the sun; but hath a state, a\nhouse, an inheritance, a name, a crown, a life, past all the plunderers\u2019,\nravishers\u2019, murderers\u2019 reach and fury!\n\n_Peace._ But lo! Who\u2019s there?\n\n_Truth._ Our sister _Patience_, whose desired company is as needful as\ndelightful. It is like the wolf will send the scattered sheep in one:\nthe common pirate gather up the loose and scattered navy: the slaughter\nof the witnesses by that bloody beast unite the independents and\npresbyterians.\n\nThe God of peace, the God of truth, will shortly seal this truth, and\nconfirm this witness, and make it evident to the whole world,\u2014\n\nTHAT THE DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, IS MOST\nEVIDENTLY AND LAMENTABLY CONTRARY TO THE DOCTRINE OF CHRIST JESUS, THE\nPRINCE OF PEACE. AMEN.\n\n\nFINIS.\n\n\n\n\n MR. COTTON\u2019S LETTER,\n LATELY PRINTED,\n EXAMINED AND ANSWERED.\n\n BY\n ROGER WILLIAMS,\n OF PROVIDENCE, IN NEW ENGLAND.\n\n LONDON:\n IMPRINTED IN THE YEAR 1644.\n\n\n\n\nTO THE IMPARTIAL READER.[229]\n\n\nThis Letter I acknowledge to have received from Mr. Cotton, whom for his\npersonal excellencies I truly honour and love: yet at such a time of my\ndistressed wanderings amongst the barbarians, that being destitute of\nfood, of clothes, of time, I reserved it, though hardly, amidst so many\nbarbarous distractions, and afterward prepared an answer to be returned.\n\n[Sidenote: Mr. Cotton\u2019s reluctancy in himself concerning the way of\npersecution.]\n\nIn the interim, some friends being much grieved, that one, publicly\nacknowledged to be godly, and dearly beloved, should yet be so exposed to\nthe mercy of a howling wilderness in frost and snow, &c.: Mr. Cotton, to\ntake off the edge of censure from himself, professed both in speech and\nwriting, that he was no procurer of my sorrows.\n\nSome letters then passed between us, in which I proved and expressed,\nthat if I had perished in that sorrowful winter\u2019s flight, only the blood\nof Jesus Christ could have washed him from the guilt of mine.\n\n[Sidenote: An unmerciful speech from a merciful man.]\n\nHis final answer was, \u201cHad you perished, your blood had been on your own\nhead; it was your sin to procure it, and your sorrow to suffer it.\u201d\n\nHere I confess I stopped, and ever since suppressed mine answer; waiting,\nif it might please the Father of mercies, more to mollify and soften,\nand render more humane and merciful, the ear and heart of that otherwise\nexcellent and worthy man.\n\n[Sidenote: God\u2019s wisdom in the season of publishing this letter.]\n\nIt cannot now be justly offensive, that finding this letter public (by\nwhose procurement I know not) I also present to the same public view, my\nformerly intended answer.\n\n[Sidenote: Times of inquiry after Christ.]\n\nI rejoice in the goodness and wisdom of him who is the Father of lights\nand mercies, in ordering the season both of mine own present opportunity\nof answer: as also and especially of such protestations and resolutions\nof so many fearing God, to seek what worship and worshippers are\nacceptable to him in Jesus Christ.\n\n[Sidenote: A golden speech of a parliament man.]\n\nMine own ears were glad and late witnesses of a heavenly speech of one of\nthe most eminent of that high assembly of parliament; viz., \u201cWhy should\nthe labours of any be suppressed, if sober, though never so different? We\nnow profess to seek God, we desire to see light,\u201d &c.\n\n[Sidenote: Times when seeking of God comes too late.]\n\nI know there is a time when God will not be found, though men seek him\nearly, Prov. i. [28.]\n\nThere is a time when prayer and fasting come too late, Jer. xiv. [10.]\n\nThere is a seeking of the God of Israel with a stumbling-block, according\nto which God giveth his Israel an answer, Ezek. xiv. [4.]\n\nLastly, there is a proud refusal of the mind of God returned in answer by\nthe prophet, Jer. xlii. [13.]\n\n[Sidenote: Wholehearted seekers the only seekers of Christ Jesus.]\n\nLove bids me hope for better things. God\u2019s promise assures us, that his\npeople returning from captivity, shall seek him, and pray, and find\nhim, when they seek him with their whole heart, Jer. xxix. [13.] And\nGod\u2019s angel comforts those against all fears that seek Jesus that was\ncrucified, Mark xvi. [6].\n\n[Sidenote: Christ Jesus, whom he saveth he teacheth.]\n\nThy soul so prosper, whoever thou art, worthy reader, as with thy\nwhole heart thou seekest that true Lord Jesus, who is holiness itself,\nand requires a spiritual and holy bride like to himself, the pure and\nspotless lamb. He alone, as he is able to save thee to the utmost from\nthy sins and sorrows by his blood, so hath he brought his Father\u2019s\ncounsel from his bosom, and every soul is bound, on pain of eternal\npains, to attend alone [to] his laws and ordinances, commands and\nstatutes, Heb. vii., Acts iii. [23].\n\n[Sidenote: The true Lord Jesus studied humility and self-denial.]\n\nThat Lord Jesus, who purposely chose to descend of mean and inferior\nparents, a carpenter, &c.:\u2014\n\nWho disdained not to enter this world in a stable, amongst beasts, as\nunworthy the society of men: who passed through this world with the\nesteem of a madman, a deceiver, a conjuror, a traitor against C\u00e6sar, and\ndestitute of an house wherein to rest his head: who made choice of his\nfirst and greatest ambassadors out of fishermen, tent-makers, &c.: and at\nlast chose to depart on the stage of a painful, shameful gibbet:\u2014\n\n[Sidenote: Seekers of Christ are sure of a gracious answer, 2 Thess. v.]\n\nIf Him thou seekest in these searching times, makest him alone thy white\n[robe] and soul\u2019s beloved, willing to follow, and be like him in doing\n[and] in suffering; although thou findest him not in the restoration of\nhis ordinances, according to his first pattern:\u2014\n\nYet shalt thou see him, reign with him, eternally admire him, and enjoy\nhim, when he shortly comes in flaming fire to burn up millions of\nignorant and disobedient.\n\n Your most unworthy country-man,\n\n ROGER WILLIAMS.\n\n\n\n\nMR. COTTON\u2019S LETTER EXAMINED AND ANSWERED.\n\n\n\n\nCHAP. I.\n\n\n_Mr. Cotton._ \u201cBeloved in Christ.\u201d\n\n_Answer._ Though I humbly desire to acknowledge myself unworthy to be\nbeloved, and most of all unworthy of the name of Christ, and to be\nbeloved for his sake: yet since Mr. Cotton is pleased to use such an\naffectionate compellation and testimonial expression, to one so afflicted\nand persecuted by himself and others, whom for their personal worth and\ngodliness I also honour and love, I desire it may be seriously reviewed\nby himself and them, and all men, whether the Lord Jesus be well pleased\nthat one, beloved in him, should, for no other cause than shall presently\nappear, be denied the common air to breathe in, and a civil cohabitation\nupon the same common earth; yea, and also without mercy and human\ncompassion, be exposed to winter miseries in a howling wilderness?[230]\n\n[Sidenote: Mr. Cotton expecting more light, must, according to his way of\npersecution, persecute Christ Jesus if he bring it.]\n\nAnd I ask further, Whether, since Mr. Cotton elsewhere professeth to\nexpect far greater light than yet shines, upon the same grounds and\npractice, if Christ Jesus in any of his servants shall be pleased to hold\nforth a further light, Christ Jesus himself shall find the mercy and\nhumanity of a civil and temporal life and being with them?\n\n_Mr. Cotton._ \u201cThough I have little hope, when I consider the\nuncircumcision of mine own lips, that you will hearken to my voice,\nwho have not hearkened to the body of the whole church of Christ with\nyou, and the testimony and judgment of so many elders and brethren of\nother churches: yet I trust my labour will be accepted of the Lord; and\nwho can tell but that he may bless it to you also, if, by his help, I\nendeavour to show you the sandiness of those grounds, out of which you\nhave banished yourself from the fellowship of all the churches in these\ncountries?\u201d\n\n[Sidenote: Will-worship varnished over with the glittering show of\nhumility. Spiritual pride may swell, out of the sense of a man\u2019s\nhumility. Humility most unseasonable in setting up will-worship, or\npersecuting others.]\n\n_Answer._ First, I acknowledge it a holy character of a heavenly spirit,\nto make ingenuous true acknowledgment of an uncircumcised lip: yet\nthat discerning spirit, which God graciously vouchsafeth to them that\ntremble at his word, shall not only find, that not only the will-worships\nof men may be painted and varnished over with the glittering show of\nhumility, Col. ii., but also God\u2019s dearest servants, eminent for humility\nand meekness, may yet be troubled with a swelling of spiritual pride\nout of the very sense of their humility. It pleased God to give Paul\nhimself preventing physic against this distemper, in the midst of God\u2019s\ngracious revelation to him. And what an humble argument doth David\nuse, when himself, advised by Nathan, went about an evil work out of a\nholy intention, to wit, a work of will-worship, in building the temple\nunbidden? _Behold, I dwell in a house of Cedar, but the ark of God in a\ntent_, 2 Sam. vii. 2. Humility is never in season to set up superstition,\nor to persecute God\u2019s children.\n\n\n\n\nCHAP. II.\n\n\nSecondly, I observe his charge against me for not hearkening to a twofold\nvoice of Christ: first, of the whole church of Christ with me.[232]\n\n[Sidenote: Public sins the cause of public calamities; must be faithfully\ndiscovered by spiritual watchmen.]\n\nUnto which I answer, according to my conscience and persuasion, I was\nthen charged by office with the feeding of that flock: and when in\nthe apprehension of some public evils, the whole country professed to\nhumble itself and seek God, I endeavoured, as a faithful watchman on the\nwalls, to sound the trumpet and give the alarm: and upon a fast day,\nin faithfulness and uprightness, as then and still I am persuaded, I\ndiscovered eleven public sins, for which I believed (and do) it pleased\nGod to inflict, and further to threaten public calamities. Most of\nwhich eleven (in not all) that church then seemed to assent unto: until\nafterward in my troubles the greater part of that church was swayed and\nbowed, whether for fear of persecution or otherwise, to say and practise\nwhat, to my knowledge, with sighs and groans, many of them mourned under.\n\n[Sidenote: Col. iv. [16.] Faithfulness to God and man (though for present\ncensured) will give rejoicing in day of death and judgment.]\n\nI know the church of Colosse must say to Archippus, _Take heed to thy\nministry_, &c., which he may negligently and proudly refuse to hearken\nto; but let my case be considered, and the word of the Lord examined,\nand the difference of my case will shine forth, and my faithfulness and\nuprightness to God and the souls of that people will witness for me, when\nmy soul comes to Hezekiah\u2019s case on his death-bed, and in that great day\napproaching.\n\n[Sidenote: The popish argument from multitudes. David and the princes\nand thirty thousand of Israel, a type of God\u2019s best servants reforming,\nyet not after the due order. An excellent confession of the papists\nconcerning scripture.]\n\nFor my not hearkening to the second voice, the testimony of so many\nelders and brethren of other churches: because I truly esteem and honour\nthe persons of which the New English churches are constituted, I will not\nanswer the argument of numbers and multitudes against one, as we use to\nanswer the popish universality, that God sometimes stirs up one Elijah\nagainst eight hundred of Baal\u2019s priests,[233] one Micaiah against four\nhundred of Ahab\u2019s prophets, one Athanasius against many hundreds of Arian\nbishops, one John Huss against the whole council of Constance, Luther\nand the two witnesses against many thousands, &c. Let this I may truly\nsay, that David himself, and the princes of Israel, and thirty thousand\nIsrael, carrying up the ark, were not to be hearkened to nor followed\nin their (as I may say) holy rejoicings and triumphings, the due order\nof the Lord yet being wanting to their holy intentions and affections,\nand the Lord at last sending in a sad stop and breach of Uzzah amongst\nthem (Perez Uzzah), as he hath ever yet done, and will do in all the\nreformations that have been hitherto made by his Davids which are not\nafter the due order. To which purpose, it is maintained by the papists\nthemselves, and by their councils, that scripture only must be heard:\nyea, one scripture in the mouth of one simple mechanic before the whole\ncouncil. By that only do I desire to stand or fall in trial or judgment;\nfor all flesh is grass, and the beauty of flesh, the most wisest,\nholiest, learnedest, is but the flower or beauty of grass: only the word\nof Jehovah standeth fast for ever.\n\n\n\n\nCHAP. III.\n\n\nThirdly, Mr. Cotton endeavoureth to discover the sandiness of those\ngrounds out of which, as he saith, I have banished myself, &c.\n\n[Sidenote: Good intentions and affections in God\u2019s people, accepted with\nGod, when their endeavours perish and burn like stubble, &c. Many grounds\nseemed sandy to Mr. Cotton in Old England, which now he confesseth to be\nrocky.]\n\nI answer, I question not his holy and loving intentions and affections,\nand that my grounds seem sandy to himself and others. Those intentions\nand affections may be accepted, as his person, with the Lord, as David\nof his desires to build the Lord a temple, though on sandy grounds. Yet\nMr. Cotton\u2019s endeavours to prove the firm rock of the truth of Jesus to\nbe the weak and uncertain sand of man\u2019s invention, those shall perish\nand burn like hay or stubble. The rocky strength of those grounds shall\nmore appear in the Lord\u2019s season, and himself may yet confess so much,\nas since he came into New England he hath confessed the sandiness of the\ngrounds of many of his practices in which he walked in Old England, and\nthe rockiness of their grounds that witnessed against them and himself in\nthose practices, though for that time their grounds seemed sandy to him.\n\n[Sidenote: Mr. Cotton formerly persuaded to practise Common Prayer; but\nsince hath written against it.]\n\nWhen myself heretofore, through the mercy of the Most High, discovered to\nhimself and other eminent servants of God my grounds against their using\nof the Common Prayer, my grounds seemed sandy to them, which since in New\nEngland Mr. Cotton hath acknowledged rocky, and hath seen cause so to\npublish to the world, in his discourse to Mr. Ball against set forms of\nprayer.[234]\n\nBut because the reader may ask, both Mr. Cotton and me, what were the\ngrounds of such a sentence of banishment against me, which are here\ncalled sandy, I shall relate in brief what those grounds were, some\nwhereof he is pleased to discuss in this letter, and others of them not\nto mention.[235]\n\nAfter my public trial and answers at the general court, one of the most\neminent magistrates, whose name and speech may by others be remembered,\nstood up and spake:\n\n[Sidenote: The four particular grounds of my sentence of banishment.]\n\n\u201cMr. Williams,\u201d said he, \u201cholds forth these four particulars;\n\n\u201cFirst, That we have not our land by patent from the king, but that the\nnatives are the true owners of it, and that we ought to repent of such a\nreceiving it by patent.\n\n\u201cSecondly, That it is not lawful to call a wicked person to swear, [or]\nto pray, as being actions of God\u2019s worship.\n\n\u201cThirdly, That it is not lawful to hear any of the ministers of the\nparish assemblies in England.\n\n\u201cFourthly, that the civil magistrate\u2019s power extends only to the bodies,\nand goods, and outward state of men,\u201d &c.\n\nI acknowledge the particulars were rightly summed up, and I also hope,\nthat, as I then maintained the rocky strength of them to my own and other\nconsciences\u2019 satisfaction, so, through the Lord\u2019s assistance, I shall be\nready for the same grounds not only to be bound and banished, but to die\nalso in New England, as for most holy truths of God in Christ Jesus.\n\nYea; but, saith he, upon those grounds you banished yourself from the\nsociety of the churches in these countries.\n\n[Sidenote: Christ Jesus speaketh and suffereth in his witnesses. The\ndragon\u2019s language in a lamb\u2019s lip. God\u2019s children persecuted are charged\nby their enemies to be the authors of their own persecution.]\n\nI answer, if Mr. Cotton mean my own voluntary withdrawing from those\nchurches resolved to continue in those evils, and persecuting the\nwitnesses of the Lord presenting light unto them, I confess it was mine\nown voluntary act; yea, I hope the act of the Lord Jesus sounding forth\nin me, a poor despised ram\u2019s horn, the blast which shall in his own holy\nseason cast down the strength and confidence of those inventions of men\nin the worshipping of the true and living God:\u2014And lastly, His act in\nenabling me to be faithful, in any measure, to suffer such great and\nmighty trials for his name\u2019s sake. But if by banishing myself he intend\nthe act of civil banishment from their common earth and air, I then\nobserve with grief the language of the dragon in a lamb\u2019s lip. Among\nother expressions of the dragon, are not these common to the witnesses of\nthe Lord Jesus, rent and torn by his persecutions?\u2014\u201cGo now:\u2014say, you are\npersecuted, you are persecuted for Christ, suffer for your conscience:\nno, it is your schism, heresy, obstinacy, the devil hath deceived thee,\nthou hast justly brought this upon thee, thou hast banished thyself,\u201d &c.\nInstances are abundant in so many books of martyrs, and the experience of\nall men, and therefore I spare to recite in so short a treatise.\n\n[Sidenote: A national church, the silent commonweal or world, silently\nconfessed by Mr. Cotton to be all one.]\n\nSecondly, if he mean this civil act of banishing, why should he call a\ncivil sentence from the civil state, within a few weeks\u2019 execution,\nin so sharp a time of New England\u2019s cold\u2014Why should he call this a\nbanishment from the churches? except he silently confess, that the frame\nor constitution of their churches is but implicitly national, which yet\nthey profess against: for otherwise why was I not yet permitted to live\nin the world, or commonweal, except for this reason, that the commonweal\nand church is yet but one, and he that is banished from the one must\nnecessarily be banished from the other also.\n\n\n\n\nCHAP. IV.\n\n\n_Mr. Cotton._ \u201cLet not any prejudice against my person, I beseech\nyou, forestal either your affection or judgment, as if I had hasted\nforward the sentence of your civil banishment; for what was done by the\nmagistrates in that kind was neither done by my counsel nor consent.\u201d\n\n[Sidenote: Persecutors of men\u2019s bodies seldom or never do those men\u2019s\nsouls good. An excellent observation of a worthy parliament man.]\n\n_Answ._ Although I desire to hear the voice of God from a stranger, an\nequal, an inferior, yea, an enemy; yet I observe how this excellent\nman cannot but confess how hard it is for any man to do good, to speak\neffectually to the soul or conscience of any whose body he afflicts and\npersecutes, and that only for their soul and conscience\u2019 sake. Hence,\nexcellent was the observation of a worthy gentleman in the parliament\nagainst the bishops, viz., That the bishops were far from the practice\nof the Lord Jesus, who, together with his word preached to the souls of\nmen, showed their bodies so much mercy and loving-kindness; whereas the\nbishops on the contrary persecute, &c.\n\n[Sidenote: God\u2019s children are not so free in persecuting God\u2019s children,\nas persecutors whose professed nature and trade it is.]\n\nNow to the ground from whence my prejudice might arise, he professeth my\nbanishment proceeded not with his counsel or consent. I answer, I doubt\nnot but that what Mr. Cotton and others did in procuring my sorrows, was\nnot without some regret and reluctancy of conscience and affection\u2014as\nlike it is that David could not procure Uriah\u2019s death, nor Asa imprison\nthe prophet, with a quiet and free conscience. Yet to the particular,\nthat Mr. Cotton consented not, what need he, being not one of the civil\ncourt? But that he counselled it, and so consented, beside what other\nproof I might produce, and what himself hereunder expresseth, I shall\nproduce a double and unanswerable testimony.\n\n[Sidenote: Mr. Cotton by teaching persecution cannot but consent to it,\n&c.]\n\nFirst, he publicly taught, and teacheth, except lately Christ Jesus hath\ntaught him better, that body-killing, soul-killing, and state-killing\ndoctrine of not permitting but persecuting all other consciences and ways\nof worship but his own in the civil state, and so consequently in the\nwhole world, if the power or empire thereof were in his hand.\n\n[Sidenote: Mr. Cotton privately satisfied the consciences of some that\nquestioned, whether persecution for conscience was lawful.]\n\nSecondly, as at that sentence divers worthy gentlemen durst not concur\nwith the rest in such a course, so some that did consent have solemnly\ntestified, and with tears since to myself confessed, that they could not\nin their souls have been brought to have consented to the sentence, had\nnot Mr. Cotton in private given them advice and counsel, proving it just\nand warrantable to their consciences.\n\nI desire to be as charitable as charity would have me, and therefore\nwould hope that either his memory failed him, or that else he meant,\nthat in the very time of sentence passing he neither counselled nor\nconsented\u2014as he hath since said, that he withdrew himself and went out\nfrom the rest\u2014probably out of that reluctation which before I mentioned;\nand yet if so, I cannot reconcile his own expression: for thus he goes\non:\u2014\n\n\n\n\nCHAP. V.\n\n\n_Mr. Cotton._ \u201cAlthough I dare not deny the sentence passed to be\nrighteous in the eyes of God, who hath said, that _he that withholdeth\nthe corn_, which is the staff of life, _from the people, the multitude\nshall curse him_, Prov. xi. 26, how much more shall they separate such\nfrom them as do withhold and separate them from the ordinances, or the\nordinances from them, which are in Christ the bread of life.\u201d\n\n[Sidenote: Prov. xi. 26. The scripture produced by Mr. Cotton to prove my\nbanishment lawful, discussed.]\n\n_Answ._ I desire to inform the reader why it pleaseth Mr. Cotton to\nproduce this scripture. One of our disputes was concerning the true\nministry appointed by the Lord Jesus. Another was concerning the fitness\nand qualification of such persons as have right, according to the\nrules of the gospel, to choose and enjoy such a true ministry of the\nLord Jesus. Hence because I professed, and do, against the office of\nany ministry but such as the Lord Jesus appointeth, this scripture is\nproduced against me.\n\n[Sidenote: Mr. Cotton satisfies all men concerning the chief cause of\nmy banishment. The word of the Lord is the soul\u2019s corn; yet must it be\ndispensed according to the word of the Lord.]\n\nSecondly, let this be observed for satisfaction to many who inquire into\nthe cause of my sufferings, that it pleaseth Mr. Cotton only to produce\nthis scripture for justifying the sentence as righteous in the eyes of\nGod, implying what our chief difference was, and consequently what it was\nfor which I chiefly suffered, to wit, concerning the true ministry of\nChrist Jesus. But to the scripture, let the people curse such as hoard up\ncorporal or spiritual corn, and let those be blessed that sell it: will\nit therefore follow, that either the one or the other may lawfully be\nsold or bought but with the good will, consent, and authority of the true\nowner?[236]\n\n[Sidenote: To some parts the apostles were forbidden to preach, and from\nothers to depart, shaking off the dust, &c. All the Lord\u2019s corn must be\nsold according to the Lord\u2019s ordinance.]\n\nDoth not even the common, civil market abhor and curse that man, who\ncarries to market and throws about good corn against the owner\u2019s mind\nand express command?\u2014who yet is willing and desirous it should be\nsold plenteously, if with his consent, according to his order, and to\nhis honest and reasonable advantage? This is the case of the true and\nfalse ministry. Far be it from my soul\u2019s thought to stop the sweet\nstreams of the water of life from flowing to refresh the thirsty, or\nthe bread of life from feeding hungry souls: and yet I would not, and\nthe Lord Jesus would not, that one drop, or one crumb or grain, should\nbe unlawfully, disorderly, or prodigally disposed of; for, from the\nscorners, contradicters, despisers, persecutors, &c., the apostles,\nmessengers of the Lord Jesus, were to turn and to shake off the dust of\ntheir feet: yea, it pleased the Spirit of the Lord to forbid the apostles\nto preach at all to some places, at some times: so that the whole dispose\nof this spiritual corn, for the persons selling, their qualifications,\ncommissions, or callings, the quantities and qualities of the corn, the\nprice for which, the persons to whom, the place where, and time when, the\ngreat Lord of the harvest must express his holy will and pleasure, which\nmust humbly and faithfully be attended on.\n\n[Sidenote: Mr. Cotton himself choosing rather to sell no spiritual corn,\nthan to yield to some ceremonies.]\n\nIn which regard Mr. Cotton deals most partially: for would Mr. Cotton\nhimself have preached in Old, or will he in New England, with submission\nbut to some few ceremonies, as the selling of this spiritual corn in a\nwhite coat, a surplice? Did he not rather choose, which I mention to the\nLord\u2019s and Mr. Cotton\u2019s honour, to have shut up his sack\u2019s mouth, to\nhave been silenced (as they call it) and imprisoned, than to sell that\nheavenly corn otherwise than as he was persuaded the Lord appointed? Yea,\nhath he not in New England refused to admit the children of godly parents\nto baptism, or the parents themselves unto the fellowship of the supper,\nuntil they came into that order which he conceived was the order of the\nLord\u2019s appointing?\n\n[Sidenote: In civil things nothing lawful but what is according to law\nand order. In England now, not persons fit, but also truly authorized,\nare true officers.]\n\nAgain, to descend to human courses, do not all civil men throughout\nthe world, forbid all building, planting, merchandizing, marrying,\nexecution of justice, yea, all actions of peace or war, but by a true\nand right commission and in a right order? Is it not, in this present\nstorm of England\u2019s sorrows, one of the greatest queries in all the\nkingdom, who are the true officers, true commanders, true justices,\ntrue commissioners, which is the true seal? And doubtless as truth is\nbut one, so but the one sort is true, and ought to be submitted to, and\nthe contrary resisted; although it should be granted that the officers\nquestioned and their actions were noble, excellent, and beyond exception.\n\n[Sidenote: The curse of death in Israel of old, is spiritual death, and\nspiritual cutting off, in the church of Christ and Christian Israel now.]\n\nI judge it not here seasonable to entertain the dispute of the true power\nand call of Christ\u2019s ministry: I shall only add a word to this scripture,\nas it is brought to prove a righteous sentence of banishment on myself\nor any that plead against a false office of ministry. It is true in\nthe national church of Israel, the then only church and nation of God,\nhe that did aught presumptuously was to be accursed and to be put to\ndeath, Deut. xvii. [12,] a figure of the spiritual putting to death an\nobstinate sinner in the church of Christ, who refusing to hear the voice\nof Christ is to be cut off from Christ and Christians, and to be esteemed\nas a heathen, that is, a Gentile, or publican, Matt. xviii. [17.] Hence,\nconsequently, the not selling, or the withholding of corn presumptuously,\nwas death in Israel. But Mr. Cotton cannot prove that every wilful\nwithholding of corn, in all or any state in the world, and that in time\nof plenty, is death; for as for banishment, we never hear of any such\ncourse in Israel.\n\n[Sidenote: Such as are excellently fitted to sell the spiritual corn of\nthe word of the Lord, and yet find not their call to the ministry, are\nnot to be put to death or banished.]\n\nAnd secondly, least of all can he prove, that in all civil states of the\nworld, that man that pleadeth against a false ministry, or that being\nable to preach Christ and doubting of the true way of the ministry since\nthe apostacy of anti-christ, dares not practise a ministry. Or that many\nexcellent and worthy gentlemen, lawyers, physicians, and others, as well\ngifted in the knowledge of the scripture, and furnished with the gifts of\ntongues and utterance, as most that profess the ministry, and yet are not\npersuaded to sell spiritual corn, as questioning their true calling and\ncommission\u2014I say, Mr. Cotton doth not, nor will he ever prove that these,\nor any of these, ought to be put to death or banishment in every land or\ncountry.[237]\n\n[Sidenote: Spiritual offences are only liable to a spiritual censure.\nPaul not to be banished or killed by Nero, for not preaching the gospel.]\n\nThe selling or withholding of spiritual corn, are both of a spiritual\nnature, and therefore must necessarily in a true parallel bear relation\nto a spiritual curse.[238] Paul wishing himself accursed from Christ\nfor his countrymen\u2019s sake, Rom. ix. [3,] he spake not of any temporal\ndeath or banishment. Yet nearer, being fitly qualified and truly called\nby Christ to the ministry, he cries out, 1 Cor. ix. [16,] _Woe to me if\nI preach not the gospel!_ yet did not Paul intend, that therefore the\nRoman Nero, or any subordinate power under him in Corinth, should have\neither banished or put Paul to death, having committed nothing against\nthe civil state worthy of such a civil punishment: yea, and Mr. Cotton\nhimself seemeth to question the sandiness of such a ground to warrant\nsuch proceedings, for thus he goes on:\u2014\n\n\n\n\nCHAP. VI.\n\n\n_Mr. Cotton._ \u201cAnd yet it may be they passed that sentence against you,\nnot upon that ground: but for aught I know, for your other corrupt\ndoctrines, which tend to the disturbance both of civil and holy peace, as\nmay appear by that answer which was sent to the brethren of the church of\nSalem and yourself.\u201d\n\n[Sidenote: Mr. Cotton himself ignorant of the cause of my sufferings.]\n\n[_Answer._] I answer, it is no wonder that so many having been demanded\nthe cause of my sufferings have answered, that they could not tell for\nwhat, since Mr. Cotton himself knows not distinctly what cause to assign;\nbut saith, it may be they passed not that sentence on that ground, &c.\nOh! where was the waking care of so excellent and worthy a man, to see\nhis brother and beloved in Christ so afflicted, he knows not distinctly\nfor what![239]\n\nHe allegeth a scripture to prove the sentence righteous, and yet\nconcludeth it may be it was not for that, but for other corrupt doctrines\nwhich he nameth not, nor any scripture to prove them corrupt, or the\nsentence righteous for that cause. Oh! that it may please the Father of\nlights to awaken both himself and other of my honoured countrymen, to\nsee how though their hearts wake, in respect of personal grace and life\nof Jesus, yet they sleep, insensible of much concerning the purity of\nthe Lord\u2019s worship, or the sorrows of such, whom they style brethren and\nbeloved in Christ, afflicted by them.\n\n[Sidenote: Civil peace and civil magistracy blessed ordinances of God.]\n\nBut though he name not these corrupt doctrines, a little before I\nhave, as they were publicly summed up and charged upon me, and yet none\nof them tending to the breach of holy or civil peace, of which I have\never desired to be unfeignedly tender, acknowledging the ordinance of\nmagistracy to be properly and adequately fitted by God to preserve\nthe civil state in civil peace and order, as he hath also appointed a\nspiritual government and governors in matters pertaining to his worship\nand the consciences of men; both which governments, governors, laws,\noffences, punishments, are essentially distinct, and the confounding of\nthem brings all the world into combustion. He adds:\n\n\n\n\nCHAP. VII.\n\n\n_Mr. Cotton._ \u201cAnd to speak freely what I think, were my soul in your\nsoul\u2019s stead, I should think it a work of mercy of God to banish me from\nthe civil society of such a commonweal, where I could not enjoy holy\nfellowship with any church of God amongst them without sin. What should\nthe daughter of Sion do in Babel, why should she not hasten to flee from\nthence?\u201d\n\n_Answer._ Love bids me hope, that Mr. Cotton here intended me a cordial\nto revive me in my sorrows:[240] yet, if the ingredients be examined,\nthere will appear no less than dishonour to the name of God, danger to\nevery civil state, a miserable comfort to myself, and contradiction\nwithin itself.\n\n[Sidenote: A land cannot be Babel, yet a church of Christ.]\n\nFor the last first. If he call the land Babel, mystically, which he must\nneeds do or else speak not to the point, how can it be _Babel_, and yet\nthe church of Christ also?\n\n[Sidenote: Famous civil states where yet no sound of Jesus Christ.]\n\nSecondly, it is a dangerous doctrine to affirm it a misery to live in\nthat state, where a Christian cannot enjoy the fellowship of the public\nchurches of God without sin. Do we not know many famous states wherein\nis known no church of Jesus Christ? Did not God command his people to\npray for the peace of the material city of Babel, Jer. xxix. [7,] and to\nseek the peace of it, though no church of God in _Babel_, in the form and\norder of it? Or did Sodom, Egypt, Babel, signify material Sodom, Egypt,\nBabel? Rev. xi. 8, and xviii. 2.\n\n[Sidenote: A true church of Jesus Christ in material Babylon.]\n\nThere was a true church of Jesus Christ in material Babel, 1 Pet. v.\n13. Was it then a mercy for all the inhabitants of _Babel_ to have been\nbanished, whom the church of Jesus Christ durst not to have received to\nholy fellowship? Or was it a mercy for any person to have been banished\nthe city, and driven to the miseries of a barbarous wilderness, him and\nhis, if some bar had lain upon his conscience that he could not have\nenjoyed fellowship with the true church of Christ?\n\n[Sidenote: The mercy of a civil state distinct from mercies of a\nspiritual nature.]\n\nThirdly, for myself, I acknowledge it a blessed gift of God to be enabled\nto suffer, and so to be banished for his name\u2019s sake: and yet I doubt\nnot to affirm, that Mr. Cotton himself would have counted it a mercy if\nhe might have practised in Old England what now he doth in New, with the\nenjoyment of the civil peace, safety, and protection of the state.[241]\n\n[Sidenote: Old and New England, for the countries and civil government\nincomparable.]\n\nOr should he dissent from the New English churches, and join in worship\nwith some other, as some few years since he was upon the point to do\nin a separation from the churches there as legal,[242] would he count\nit a mercy to be plucked up by the roots, him and his, and to endure\nthe losses, distractions, miseries that do attend such a condition? The\ntruth is, both the mother and the daughter, Old and New England\u2014for the\ncountries and governments are lands and governments incomparable: and\nmight it please God to persuade the mother to permit the inhabitants of\nNew England, her daughter, to enjoy their conscience to God, after a\nparticular congregational way, and to persuade the daughter to permit\nthe inhabitants of the mother, Old England, to walk there after their\nconscience of a parishional way (which yet neither mother nor daughter\nis persuaded to permit), I conceive Mr. Cotton himself, were he seated\nin Old England again, would not count it a mercy to be banished from the\ncivil state.\n\n[Sidenote: Mr. Cotton not having felt the miseries of others can be no\nequal judge of them.]\n\nAnd therefore, lastly, as he casts dishonour upon the name of God, to\nmake Him the author of such cruel mercy, so had his soul been in my\nsoul\u2019s case, exposed to the miseries, poverties, necessities, wants,\ndebts, hardships of sea and land, in a banished condition, he would, I\npresume, reach forth a more merciful cordial to the afflicted. But he\nthat is despised and afflicted, is like a lamp despised in the eyes of\nhim that is at ease, Job xii. 5.\n\n\n\n\nCHAP. VIII.\n\n\n_Mr. Cotton._ Yea; but he speaks not these things to add affliction\nto the afflicted, but if it were the holy will of God to move me to a\nserious sight of my sin, and of the justice of God\u2019s hand against it.\n\u201cAgainst your corrupt doctrines it pleased the Lord Jesus to fight\nagainst you, with the sword of his mouth, as himself speaketh, Rev. ii.,\nin the mouths and testimonies of the churches and brethren, against whom,\nwhen you overheat yourself in reasoning and disputing against the light\nof his truth, it pleased him to stop your mouth by a sudden disease, and\nto threaten to take breath from you: but you, instead of recoiling, as\neven Balaam offered to do in the like case, chose rather to persist in\nthe way, and protest against all the churches and brethren that stood\nin your way: and thus the good hand of Christ that should have humbled\nyou to see and turn from the error of your way, hath rather hardened you\ntherein, and quickened you only to see failings, yea, intolerable errors,\nin all the churches and brethren rather than in yourself.\u201d\n\n_Answer._ In these lines, an humble and discerning spirit may\nespy:\u2014first, a glorious justification and boasting of himself and others\nconcurring with him. Secondly, an unrighteous and uncharitable censure of\nthe afflicted.\n\n[Sidenote: The lantern of God\u2019s word must alone try who fights with\nthe sword of God\u2019s mouth, the same word of God. Whether Mr. Cotton\npersecuting, or the answerer persecuted, be likest to Balaam.]\n\nTo the first I say no more, but let the light of the holy lantern of the\nword of God discover and try with whom the sword of God\u2019s mouth, that\nis, the testimony of the holy scripture for Christ against anti-christ,\nabideth. And whether myself and such poor witnesses of Jesus Christ\nin Old and New England, Low Countries, &c., desiring in meekness and\npatience to testify the truth of Jesus against all false callings of\nministers, &c., or Mr. Cotton, however in his person holy and beloved,\nswimming with the stream of outward credit and profit, and smiting with\nthe fist and sword of persecution such as dare not join in worship with\nhim:\u2014I say, whether of either be the witnesses of Christ Jesus, in whose\nmouth is the sword of his mouth, the sword of the Spirit, the holy word\nof God, and whether is most like to Balaam?\n\n[Sidenote: The answerer\u2019s profession concerning his sickness, which Mr.\nCotton upbraids to him. Scripture, history, experience can witness the\ncensures upon God\u2019s servants in their afflictions.]\n\nTo the second: his censure. It is true, it pleased God by excessive\nlabours on the Lord\u2019s days, and thrice a week at Salem: by labours day\nand night in my field with my own hands, for the maintenance of my\ncharge: by travels also by day and night to go and return from their\ncourt, and not by overheating in dispute, divers of themselves confessing\npublicly my moderation, it pleased God to bring me near unto death;\nin which time, notwithstanding the mediating testimony of two skilful\nin physic, I was unmercifully driven from my chamber to a winter\u2019s\nflight.[243] During my sickness, I humbly appeal unto the Father of\nspirits for witness of the upright and constant, diligent search my\nspirit made after him, in the examination of all passages, both my\nprivate disquisitions with all the chief of their ministers, and public\nagitations of points controverted; and what gracious fruit I reaped from\nthat sickness, I hope my soul shall never forget. However, I mind not to\nnumber up a catalogue of the many censures upon God\u2019s servants in the\ntime of God\u2019s chastisements and visitations on them, both in scripture,\nhistory, and experience. Nor retort the many evils which it pleased God\nto bring upon some chief procurers of my sorrows, nor upon the whole\nstate immediately after them, which many of their own have observed and\nreported to me; but I commit my cause to him that judgeth righteously,\nand yet resolve to pray against their evils, Ps. cxli.\n\n\n\n\nCHAP. IX.\n\n\n_Mr. Cotton._ \u201cIn which course, though you say you do not remember an\nhour wherein the countenance of the Lord was darkened to you: yet be not\ndeceived, it is no new thing with Satan to transform himself into an\nangel of light, and to cheer the soul with false peace, and with flashes\nof counterfeit consolation. Sad and woeful is the memory of Mr. Smith\u2019s\nstrong consolation on his death-bed, which is set as a seal to his gross\nand damnable Arminianism and enthusiasm delivered in the confession\nof his faith,[244] prefixed to the story of his life and death. _The\ncountenance of God is upon his people when they fear him_, not when they\npresume of their own strength, and his consolations are not found in the\nway of precedence and error, but in the ways of humility and truth.\u201d\n\n_Answer._ To that part which concerns myself, the speech hath reference\neither to the matter of justification, or else matter of my affliction\nfor Christ, of both which I remember I have had discourse.\n\n[Sidenote: A soul at peace with God may yet endure great combats\nconcerning sanctification.]\n\nFor the first, I have expressed in some conference, as Mr. Cotton himself\nhath also related concerning some with whom I am not worthy to be named,\nthat after first manifestations of the countenance of God, reconciled\nin the blood of his Son unto my soul, my questions and trouble have not\nbeen concerning my reconciliation and peace with God, but concerning\nsanctification, and fellowship with the holiness of God, in which respect\nI desire to cry, with Paul, in the bitterness of my spirit, _O wretched\nman that I am, who shall deliver me from the body of this death?_\n\n[Sidenote: Affliction for Christ sweet. Two cautions for any in\npersecution for conscience.]\n\nSecondly, it may have reference to some conference concerning affliction\nfor his name\u2019s sake, in which respect I desire to acknowledge the\nfaithfulness of his word and promise, to be with his in six troubles\nand in seven, through fire and water, making good a hundred-fold with\npersecution to such of his servants as suffer aught for his names\u2019-sake:\nand I have said and must say, and all God\u2019s witnesses that have borne\nany pain or loss for Jesus must say, that fellowship with the Lord Jesus\nin his sufferings is sweeter than all the fellowship with sinners in all\nthe profits, honours, and pleasures of this present evil world. And yet\ntwo things I desire to speak to all men and myself, _Let every man prove\nhis work_, Gal. vi. 4., _and then shall he have rejoicing in himself, and\nnot in another._ Secondly, _if any man love God_, that soul knows God, or\nrather is known of God, 1 Cor. viii. 3. Self-love may burn the body; but\nhappy only he whose love alone to Christ constrains him to be like unto\nhim, and suffer with him.\n\n[Sidenote: Mr. Smith godly, and a light to Mr. Cotton and others, though\nleft to himself in some things. God\u2019s infinite compassions toward those\nwhose hearts are upright with him. The opinion of putting Uriah to death,\nthe vilest of all opinions. As the weights of the sanctuary were double,\nso must there be double pondering in all the affairs of God\u2019s worship.]\n\nTo that which concerneth Mr. Smith, although I knew him not, and have\nheard of many points in which my conscience tells me it pleased the Lord\nto leave him to himself: yet I have also heard by some, whose testimony\nMr. Cotton will not easily refuse, that he was a man fearing God.[245]\nAnd I am sure Mr. Cotton hath made some use of those principles and\narguments on which Mr. Smith and others went, concerning the constitution\nof the Christian church.[246] The infinite compassions of God, which\nlay no sin to David\u2019s charge but the sin of Uriah, 1 Kings xv. 5, have\ngraciously comforted the souls of his on their death-bed, accepting\nand crowning their uprightness and faithfulness, and passing by what\notherwise is grievous and offensive to him. And indeed from the due\nconsideration of that instance, it appears that no sin is comparably so\ngrievous in God\u2019s David as a treacherous slaughter of the faithful, whom\nwe are forced to call beloved in Christ. That opinion in Mr. Cotton,\nor any, is the most grievous to God or man, and not comparable to any\nthat ever Mr. Smith could be charged with. It is true, the countenance\nand consolations of God are found in the ways of humility and truth,\nand Satan transformeth him like to an angel of light in a counterfeit\nof both: in which respect I desire to work out salvation with fear and\ntrembling, and to do nothing in the affairs of God and his worship but\n(like the weights of the sanctuary) with double care, diligence, and\nconsideration, above all the affairs of this vanishing life. And yet\nChrist\u2019s consolations are so sweet, that the soul that tasteth them in\ntruth, in suffering for any truth of his, will not easily part with them,\nthough thousands are deceived and deluded with counterfeits.\n\n\n\n\nCHAP. X.\n\n\n_Mr. Cotton._ \u201cTwo stumbling blocks, I perceive, have turned you\noff from fellowship with us. First, the want of fit matter of our\nchurch. Secondly, disrespect of the separate churches in England under\naffliction, ourselves practising separation in peace.\u201d\n\n\u201cFor the first, you acknowledge, as you say with joy, that godly persons\nare the visible members of these churches; but yet you see not that godly\npersons are matter fitted to constitute a church, no more than trees or\nquarries are fit matter proportioned to the building. This exception\nseemeth to me to imply a contradiction to itself, for if the matter of\nthe churches be as you say godly persons, they are not then as trees\nunfelled, and stones unhewn: godliness cutteth men down from the former\nroot, and heweth them out of the pit of corrupt nature, and fitteth them\nfor fellowship with Christ and with his people.\u201d\n\n\u201cYou object, first, a necessity lying upon godly men before they can\nbe fit matter for church fellowship, to see, bewail, repent, and come\nout of the false churches, worship, ministry, government, according to\nscriptures, Isa. lxii. 11, 2 Cor. vi. 17; and this is to be done not by\na local removal or contrary practice, but by a deliverance of the soul,\nunderstanding, will, judgment and affection.\u201d\n\n\u201c_Answer._ First, we grant that it is not local removal from former\npollution, nor contrary practice, that fitteth us for fellowship with\nChrist and his church; but that it is necessary also that we repent of\nsuch former pollutions wherewith we have been defiled and enthralled.\u201d\n\n\u201cWe grant further, that it is likewise necessary to church fellowship we\nshould see and discern all such pollutions as do so far enthral us to\nanti-christ as to separate us from Christ. But this we profess unto you,\nthat wherein we have reformed our practice, therein have we endeavoured\nunfeignedly to humble our souls for our former contrary walking. If any\nthrough hypocrisy are wanting herein, the hidden hypocrisy of some will\nnot prejudice the sincerity and faithfulness of others, nor the church\nestate of all.\u201d\n\n_Answer._ That which requireth answer in this passage, is a charge of a\nseeming contradiction, to wit, That persons may be godly, and yet not\nfitted for church estate, but remain as trees and quarries, unfelled,\n&c.: Contrary to which it is affirmed, that godly persons cannot be so\nenthralled to anti-christ, as to separate them from Christ.\n\nFor the clearing of which let the word of truth be rightly divided,\nand a right distinction of things applied, there will appear nothing\ncontradictory, but clear and satisfactory to each man\u2019s conscience.\n\n[Sidenote: The state of godly persons in gross sins. Godly persons\nfalling into gross sins, are to express repentance before they can be\nadmitted to the church.]\n\nFirst, then, I distinguish of a godly person thus: In some acts of sin\nwhich a godly person may fall into, during those acts, although before\nthe all-searching and tender eye of God, and also in the eyes of such\nas are godly, such a person remaineth still godly, yet to the eye of\nthe world externally such a person seemeth ungodly, and a sinner. Thus\nNoah in his drunkenness; thus Abraham, Lot, Samson, Job, David, Peter,\nin their lying, whoredoms, cursings, murder, denying and foreswearing\nof Christ Jesus, although they lost not their inward sap and root of\nlife, yet suffered they a decay and fall of leaf, and the show of bad\nand evil trees. In such a case Mr. Cotton will not deny, that a godly\nperson falling into drunkenness, whoredom, deliberate murder, denying and\nforswearing of Christ, the church of Christ cannot receive such persons\ninto church fellowship, before their sight of humble bewailing and\nconfessing of such evils, notwithstanding that love may conceive there is\na root of godliness within.\n\n[Sidenote: God\u2019s children long asleep in respect of God\u2019s worship, though\nalive in the grace of Christ.]\n\nSecondly, God\u2019s children, Cant. v. 2, notwithstanding a principle of\nspiritual life in their souls, yet are lulled into a long continued sleep\nin the matters of God\u2019s worship: _I sleep, though my heart waketh._\nThe heart is awake in spiritual life and grace, as concerning personal\nunion to the Lord Jesus, and conscionable endeavours to please him in\nwhat the heart is convinced: yet asleep in respect of abundant ignorance\nand negligence, and consequently gross abominations and pollutions\nof worship; in which the choicest servants of God, and most faithful\nwitnesses of many truths have lived in more or less, yea, in main and\nfundamental points, ever since the apostacy.\n\n[Sidenote: Mr. Cotton now professes to practise what thousands of God\u2019s\npeople for many ages have not seen.]\n\nNot to instance in all, but in some particulars which Mr. Cotton hath in\nNew England reformed: I earnestly beseech himself and all well to ponder\nhow far he himself now professeth to see and practise, that which so many\nthousands of godly persons of high note, in all ages, since the apostacy,\nsaw not: as,\n\nFirst, concerning the nature of a particular church, to consist only of\nholy and godly persons.\n\nSecondly, of a true ministry called by that church.\n\nThirdly, a true worship free from ceremonies, common-prayer, &c.\n\nFourthly, a true government in the hands only of such governors and\nelders as are appointed by the Lord Jesus. Hence God\u2019s people not seeing\ntheir captivity in these points, must first necessarily be enlightened\nand called out from such captivity before they can be nextly fitted and\nprepared for the true church, worship, ministry, &c.\n\n\n\n\nCHAP. XI.\n\n\n[Sidenote: The Jews of old in the type could not build the altar and\ntemple in Babel, but first they must come forth and then build at\nJerusalem. God\u2019s mystical Israel in the antitype must also come forth of\nBabel before they can build the temple at Jerusalem.]\n\nSecondly, this will be more clear, if we consider God\u2019s people and church\nof old, the Jews, captivated in material Babel, they could not possibly\nbuild God\u2019s altar and temple at Jerusalem, until the yoke and bonds of\ntheir captivity were broken, and they set free to return with the vessels\nof the Lord\u2019s house, to set up his worship in Jerusalem: as we see in the\nbooks of Ezra, Nehemiah, Daniel, Haggai, &c. Hence in the antitype, God\u2019s\npeople, the spiritual and mystical Jews, cannot possibly erect the altar\nof the Lord\u2019s true worship, and build the temple of his true church,\nwithout a true sight of their spiritual bondage in respect of God\u2019s\nworship, and a power and strength from Jesus Christ to bring them out,\nand carry them through all difficulties in so mighty a work. And as the\nbeing of God\u2019s people in material Babel, and a necessity of their coming\nforth before they could build the temple, did not in the least deny them\nto be God\u2019s people: no more now doth God\u2019s people being in mystical\nBabel, (Rev. xviii.) nor the necessity of their coming forth, hinder or\ndeny the godliness of their persons, or spiritual life within them.\n\n[Sidenote: Luther and other famous witnesses very gross concerning God\u2019s\nworship, though eminent for personal grace.]\n\nThirdly, how many famous servants of God and witnesses of Jesus, lived\nand died and were burnt for other truths of Jesus, not seeing the\nevil of their anti-christian calling of bishops, &c.! How did famous\nLuther himself continue a monk, set forth the German mass, acknowledge\nthe pope, and held other gross abominations concerning God\u2019s worship,\nnotwithstanding the life of Christ Jesus in him, and wrought in thousands\nby his means.\n\n[Sidenote: Mr. Cotton refuseth godly persons except they be convinced of\ntheir church covenant.]\n\nFourthly, Mr. Cotton must be requested to remember his own practice,\nas before; how doth he refuse to receive persons eminent for personal\ngrace and godliness to the Lord\u2019s supper, and other privileges of\nChristians, according to the profession of their church estate, until\nthey be convinced of the necessity of making and entering into a church\ncovenant with them, with a confession of faith, &c.; and if any cannot\nbe persuaded of such a covenant and confession, notwithstanding their\ngodliness, yet are they not admitted.[247]\n\n[Sidenote: Mr. Cotton and the English elders refuse to permit\neminent ministers and people of Old England to live in New England\n(notwithstanding he confessed their godliness above his own) if they\njoin not in his church fellowship. Godly persons living trees and living\nstones, yet need much hewing and cutting to bring them from false to true\nworship. The coming forth of false worship a second kind (as it were) of\nregeneration to God\u2019s people. Return from the land of the north.]\n\nLastly, how famous is that passage of that solemn question put to\nMr. Cotton and the rest of the New English elders, by divers of the\nministers of Old England, eminent for personal godliness, as Mr. Cotton\nacknowledgeth, viz., whether they might be permitted in New England\nto enjoy their consciences in a church estate different from the New\nEnglish; unto which Mr. Cotton and the New English elders return a plain\nnegative, in effect thus much, with the acknowledgment of their worth\nand godliness above their own, and their hopes of agreement; yet in\nconclusion, if they agree not, which they are not like to do, and submit\nto that way of church-fellowship and worship which in New England is set\nup, they cannot only not enjoy church-fellowship together, but not permit\nthem to live and breathe in the same air and commonweal together;[248]\nwhich was my case, although it pleased Mr. Cotton and others most\nincensed to give myself a testimony of godliness, &c.[249] And this is\nthe reason why, although I confess with joy the care of the New English\nchurches that no person be received to fellowship with them, in whom\nthey cannot first discern true regeneration and the life of Jesus, yet I\nsaid, and still affirm, that godly and regenerate persons, according to\nall the former instances and reasons, are not fitted to constitute the\ntrue Christian church, until it hath pleased God to convince their souls\nof the evil of the false church, ministry, worship, &c. And although I\nconfess that godly persons are not dead but living trees, not dead but\nliving stones, and need no new regeneration (and so in that respect need\nno felling nor digging out), yet need they a mighty work of God\u2019s Spirit\nto humble and ashame them, and to cause them to loathe themselves for\ntheir abominations or stinks in God\u2019s nostrils, as it pleaseth God\u2019s\nSpirit to speak of false worships. Hence, Ezek. xliii. 11: God\u2019s people\nare not fit for God\u2019s house until holy shame be wrought in them for what\nthey have done. Hence God promiseth to cause them to loathe themselves,\nbecause they have broken him with their whorish hearts, Ezek. vi. 9. And\nhence it is that I have known some precious godly hearts confess, that\nthe plucking of their souls out from the abominations of false worship,\nhath been a second kind of regeneration. Hence was it, that it pleased\nGod to say concerning his people\u2019s return from their material captivity,\na figure of our spiritual and mystical, that they should not say, Jehovah\nliveth who brought them from the land of Egypt\u2014a type of first conversion\nas is conceived; but, Jehovah liveth who brings them from the land of the\nnorth\u2014a type of God\u2019s people\u2019s return from spiritual bondage to confused\nand invented worships.\n\n\n\n\nCHAP. XII.\n\n\nNow whereas Mr. Cotton addeth, that godly persons are not so enthralled\nto anti-christ as to separate them from Christ, else they could not be\ngodly persons:\u2014\n\n[Sidenote: Christ considered two ways, first, personally, and so God\u2019s\npeople can never be separated from him.]\n\nI answer, this comes not near our question, which is not concerning\npersonal godliness or grace of Christ, but the godliness or Christianity\nof worship. Hence the scripture holds forth Christ Jesus first\npersonally, as that God-man, that one Mediator between God and man,\nthe man Christ Jesus, whom all God\u2019s people by faith receive, and in\nreceiving become the sons of God, John i. 12, although they yet see not\nthe particular ways of his worship. Thus was it with the centurion, the\nwoman of Canaan, Cornelius, and most, at their first conversion.\n\n[Sidenote: Secondly, as head of his church, and so he is often lost and\nabsent from his spouse.]\n\nSecondly, the scripture holdeth forth Christ as head of his church,\nformed into a body of worshippers, in which respect the church is called\nChrist, 1 Cor. xii. 12: and the description of Christ is admirably set\nforth in ten several parts of a man\u2019s body, fitting and suiting to the\nvisible profession of Christ in the church, Cant. v.\n\n[Sidenote: God\u2019s people cannot serve a false Christ and the true\ntogether.]\n\nNow in the former respect, anti-christ can never so enthral God\u2019s people\nas to separate them from Christ, that is, from the life and grace of\nChrist, although he enthral them into never so gross abominations\nconcerning worship: for God will not lose his in Egypt, Sodom, Babel.\nHis jewels are most precious to him though in a Babylonish dunghill, and\nhis lily sweet and lovely in the wilderness commixed with briars. Yet in\nthe second respect, as Christ is taken for the church, I conceive that\nanti-christ may separate God\u2019s people from Christ, that is, from Christ\u2019s\ntrue visible church and worship.[250] This Mr. Cotton himself will not\ndeny, if he remember how little a while it is since the falsehood of a\nnational, provincial, diocesan, and parishional church, &c., and the\ntruth of a particular congregation, consisting only of holy persons,\nappeared unto him.\n\n[Sidenote: The church before Luther. Rev. xiii.]\n\nThe papists\u2019 question to the protestant, viz., where was your church\nbefore Luther? is thus well answered, to wit, that since the apostacy,\ntruth and the holy city, according to the prophecy, Rev. xi. and xiii.,\nhave been trodden under foot, and the whole earth hath wondered after\nthe beast: yet God hath stirred up witnesses to prophesy in sackcloth\nagainst the beast, during his forty-two months\u2019 reign: yet those\nwitnesses have in their times, more or less submitted to anti-christ and\nhis church, worship, ministry, &c.,[251] and so consequently have been\nignorant of the true Christ, that is, Christ taken for the church in the\ntrue profession of that holy way of worship, which he himself at first\nappointed.\n\n\n\n\nCHAP. XIII.\n\n\n_Mr. Cotton._ \u201cSecondly, we deny that it is necessary to church\nfellowship, that is, so necessary that without it a church cannot be,\nthat the members admitted thereunto should all of them see and expressly\nbewail all the pollutions which they have been defiled with in the\nformer church fellowship, ministry, worship, government, &c., if they\nsee and bewail so much of their former pollutions, as did enthral them\nto anti-christ so as to separate them from Christ, and be ready in\npreparation of heart, as they shall see more light, so to hate more\nand more every false way; we conceive it is as much as is necessarily\nrequired to separate them from anti-christ, and to fellowship with Christ\nand his churches. The church of Christ admitted many thousand Jews that\nbelieved on the name of Christ, although they were still zealous of the\nlaw, and saw not the beggarly emptiness of Moses\u2019s ceremonies, Acts xxi.\n20; and the apostle Paul directeth the Romans to receive such unto them\nas are weak in the faith, and see not their liberty from the servile\ndifference of meats and days, but still lie under the bondage of the law;\nyea, he wisheth them to receive such upon this ground, because Christ\nhath received them, Rom. xiv. 1 to the 6th.\u201d\n\n\u201cSay not, there is not the like danger of lying under bondage to Moses\nas to anti-christ: for even the bondage under Moses was such, as if\ncontinued in after instruction and conviction, would separate them from\nChrist, Gal. v. 2, and bondage under anti-christ could do no more.\u201d\n\n_Answ._ Here I desire three things may be observed:\u2014\n\n[Sidenote: Mr. Cotton confessing the true and false constitution of the\nchurch.]\n\nFirst, Mr. Cotton\u2019s own confession of that twofold church estate,\nworship, &c., the former false, or else why to be so bewailed and\nforsaken? the second true, to be embraced and submitted to.\n\n[Sidenote: Mr. Cotton confessing to hold what he censureth in the\nanswerer.]\n\nSecondly, his own confession of that which a little before he would make\nso odious in me to hold, viz., that God\u2019s people may be so far enthralled\nto anti-christ, as to separate them from Christ: for, saith he, \u201cIf they\nsee and bewail so much of their former pollutions, as did enthral them to\nanti-christ, so as to separate them from Christ.\u201d[252]\n\n[Sidenote: Fallacy in Mr. Cotton\u2019s generals. A godly person remaining a\nmember of a false church, is therein a member of a false Christ.]\n\nThirdly, I observe how easily a soul may wander in his generals, for thus\nhe writes: \u201cThough they see not all the pollutions wherewith they have\nbeen defiled in the former church fellowship.\u201d Again, \u201cif they see so\nmuch as did enthral them to anti-christ, and separate them from Christ.\u201d\nAnd yet he expresseth nothing of that, \u201call the pollutions,\u201d nor what\nso much is as will separate them from Christ. Hence upon that former\ndistinction that Christ in visible worship is Christ, I demand, whether\nif a godly person remain a member of a falsely constituted church, and\nso consequently, in that respect, of a false Christ, whether in visible\nworship he be not separate from the true Christ?\n\n[Sidenote: Separation from false Christ absolutely necessary before there\ncan be union to the true. A sequestration or separation of the soul from\nthe world in the idolatrous and invented worships of it, before it can be\npresented to Christ Jesus, as a chaste virgin into the chaste bed of his\nown most holy institutions.]\n\nSecondly, I ask, whether it be not absolutely necessary to his uniting\nwith the true church, that is, with Christ in true Christian worship,\nthat he see and bewail, and absolutely come out from that former false\nchurch or Christ, and his ministry, worship, &c., before he can be united\nto the true Israel\u2014must come forth of Egypt before they can sacrifice to\nGod in the wilderness. The Jews come out of Babel before they build the\ntemple in Jerusalem. The husband of a woman [must] die, or she be legally\ndivorced, before she can lawfully be married to another; the graft cut\noff from one before it can be ingrafted into another stock. The kingdom\nof Christ, that is, the kingdom of the saints, Dan. ii. and vii., is\ncut out of the mountain of the Roman monarchy. Thus the Corinthians, 1\nCor. vi. 9-11, uniting with Christ Jesus, they were washed from their\nidolatry, as well as other sins. Thus the Thessalonians turned from their\nidols before they could serve the living and true God, 1 Thess. i. 9; and\nas in paganism, so in anti-christianism, which separates as certainly,\nthough more subtilly, from Christ Jesu.\n\n\n\n\nCHAP. XIV.\n\n\nYea; but it is said, that Jews, weak in Christian liberties, and zealous\nfor Moses\u2019s law, they were to be received.\n\nI answer, two things must here carefully be minded:\u2014\n\n[Sidenote: Difference between God\u2019s own holy institutions to the Jews,\nand Satan\u2019s paganish, or anti-christian institution to the Gentiles, as\nconcerning the manner of coming forth of them.]\n\nFirst, although bondage to Moses would separate from Christ, yet the\ndifference must be observed between those ordinances of Moses which it\npleased God himself to ordain and appoint, as his then only worship in\nthe world, though now in the coming of his Son he was pleased to take\naway, yet with solemnity; and on the other side, the institutions and\nordinances of anti-christ, which the devil himself invented, were from\nfirst to last never to be received and submitted to one moment, nor with\nsuch solemnity to be laid down, but to be abhorred and abominated for\never.\n\n[Sidenote: A comparison between the Jewish and Christian ordinances.]\n\nThe national church of the Jews, with all the shadowish, typical\nordinances of kings, priests, prophets, temple, sacrifices, were as a\nsilver candlestick, on which the light of the knowledge of God and the\nLord Jesus, in the type and shadow, was set up and shined. That silver\ncandlestick it pleased the Most Holy and Only Wise to take away, and\ninstead thereof to set up the golden candlesticks of particular churches\n(Rev. i.) by the hand of the Son of God himself. Now the first was\nsilver,\u2014the pure will and mind of God, but intended only for a season;\nthe second of a more precious, lasting nature, a kingdom not to be\nshaken, that is, abolished as the former, Heb. xii. 28.\n\n[Sidenote: Moses\u2019s ordinances at one time precious and holy, at another\ntime beggarly and deadly. The first Christians communicated in the Jewish\nsynagogues until the Jews contradicted and spoke evil, &c., then they\nseparated.]\n\nTherefore, secondly, observe the difference of time, which Mr. Cotton\nhimself confesseth: \u201cafter instruction and conviction,\u201d saith he,\n\u201cMoses\u2019s law was deadly, and would separate from Christ;\u201d therefore,\nthere was a time when they were not deadly, and did not separate from\nChrist, to wit, until Moses was honourably fallen asleep, and lamented\nfor\u2014as I conceive\u2014in the type and figure thirty days, Deut. xxxiv. [8.]\nTherefore, at one season, not for Timothy\u2019s weak conscience, but for the\nJews\u2019 sake, Paul circumcised Timothy: at another time, when the Jews had\nsufficient instruction, and obstinately would be circumcised, and that\nnecessarily to salvation, Paul seasonably cries out, that if they were\ncircumcised Christ should profit them nothing, Gal. v. [2.] Hence, the\nChristians at Ephesus conversed with the Jewish synagogue until the Jews\ncontradicted and blasphemed, and then were speedily separated by Paul,\nActs xix. [9.] But to apply, Paul observed a vow, and the ceremonies of\nit, circumcised Timothy, &c.; may therefore a messenger of Christ now,\nas Paul, go to mass, pray to saints, perform penance, keep Christmas and\nother popish feasts and fasts? &c.\n\n[Sidenote: A member of a true church falling into any idolatrous\npractice, not presently to be excommunicated.]\n\nAgain, is there such a time allowed to any man, uniting or adding himself\nto the true church now, to observe the unholy holy days of feasting and\nfasting invented by anti-christ? Yea, and, as Paul did circumcision, to\npractise the popish sacraments? I doubt not; but if any member of a true\nchurch or assembly of worshippers, shall fall to any paganish or popish\npractice, he must be instructed and convinced before excommunication: but\nthe question is, whether still observing and so practising, a person may\nbe received to the true Christian church, as the Jews were, although they\nyet practised Moses\u2019s ceremonies?\n\nThese things duly pondered, in the fear and presence of God, it will\nappear how vain the allegation is, from that tender and honourable\nrespect to God\u2019s ordinances now vanishing from the Jews, and their weak\nconsciences about the same, to prove the same tenderness to Satan\u2019s\ninventions, and [to] the consciences of men in the renouncing of\npaganical, Turkish, anti-christian, yea, and I add Judaical worships now,\nwhen once the time of their full vanishing was come.\n\n[Sidenote: Not one degree of sight of, or sorrow for anti-christian\nabominations; yet a necessity of cutting off from the false before union\nto the true church, ministry, worship, &c.]\n\nTo conclude, although I prescribe not such a measure of sight of, or\nsorrow for anti-christian abominations\u2014I speak in respect of degrees,\nwhich it pleaseth the Father of lights to dispense variously, to one\nmore, to another less\u2014yet, I believe it absolutely necessary to see and\nbewail so much as may amount to cut off the soul from the false church,\nwhether national, parishional, or any other falsely constituted church,\nministry, worship, and government of it.[253]\n\n\n\n\nCHAP. XV.\n\n\n_Mr. Cotton._ \u201cAns. 3. To places of scripture which you object, Isa. lii.\n11; 2 Cor. vi. 17; Rev. xviii. 4, we answer, two of them make nothing\nto your purpose: for that of Isaiah and the other of the Revelation,\nspeak of local separation, which yourself know we have made, and yet\nyou say, you do not apprehend that to be sufficient. As for that place\nof the Corinthians, it only requireth coming out from idolaters in the\nfellowship of their idolatry. No marriages were they to make with them,\nno feasts were they to hold with them in the idol\u2019s temple: no intimate\nfamiliarity were they to maintain with them, nor any fellowship were they\nto keep with them in the unfruitful works of darkness; and this is all\nwhich that place requireth. But what makes all this to prove, that we\nmay not receive such persons to church fellowship as yourself confess to\nbe godly, and who do professedly renounce and bewail all known sin, and\nwould renounce more if they knew more, although it may be they do not see\nthe utmost skirts of all that pollution they have sometimes been defiled\nwith: as the patriarchs saw not the pollution of their polygamy. But\nthat you may plainly see this place is wrested beside the apostle\u2019s scope\nwhen you argue from it, that such persons are not fit matter for church\nfellowship as are defiled with any remnants of anti-christian pollution,\nnor such churches any more to be accounted churches as do receive such\namongst them: consider, I pray you, were there not at that time in the\nchurch of Corinth such as partook with the idolaters in the idol\u2019s\ntemple? And was not this the touching of an unclean thing? And did this\nsin reject these members from church fellowship before conviction? Or did\nit evacuate their church estate for not casting out such members?\u201d\n\n_Answ._ The scriptures, or writings of truth, are those heavenly\nrighteous scales wherein all our controversies must be tried, and that\nblessed star that leads all those souls to Jesus that seek him. But,\nsaith Mr. Cotton, two of those scriptures alleged by me, Isa. lii. 11,\nRev. xviii. 4, which I brought to prove a necessity of leaving the false\nbefore a joining to the true church, they speak of local separation,\nwhich, saith he, yourself know we have made.[254]\n\n[Sidenote: Mr. Cotton cannot make both comings forth of Babel, both in\nthe type and antitype, to be local.]\n\nFor that local and typical separation from Babylon, Isa. lii. [11,] I\ncould not well have believed that Mr. Cotton or any would make that\ncoming forth of Babel in the antitype, Rev. xviii. 4, to be local and\nmaterial also. What civil state, nation, or country in the world, in the\nantitype, must now be called Babel? Certainly, if any, then Babel itself\nproperly so called; but there we find, as before, a true church of Jesus\nChrist, 1 Pet. v. [13.]\n\n[Sidenote: If a local Babel, then also now a local Judea and temple, &c.,\ncome out of Babel, not material, but mystical.]\n\nSecondly, if Babel be local now whence God\u2019s people are called, then\nmust there be a local Judea, a land of Canaan also, into which they are\ncalled; and where shall both that Babel and Canaan be found in all the\ncomings forth that have been made from the church of Rome in these last\ntimes? But Mr. Cotton having made a local departure from Old England in\nEurope to New England in America, can he satisfy his own soul, or the\nsouls of other men, that he hath obeyed that voice, \u201cCome out of Babel,\nmy people, partake not of her sins,\u201d &c? Doth he count the very land of\nEngland literally Babel, and so consequently Egypt and Sodom, Rev. xi. 8,\nand the land of New England Judea, Canaan? &c.\n\n[Sidenote: The Lord Jesus hath broken down the difference of places and\npersons. Two chiefest causes of God\u2019s indignation against England. These\ntwo particulars I should be humbly ready to make proof of.]\n\nThe Lord Jesus, John iv., clearly breaks down all difference of places,\nand, Acts x., all difference of persons; and for myself, I acknowledge\nthe land of England, the civil laws, government, and people of England,\nnot to be inferior to any under heaven. Only two things I shall humbly\nsuggest unto my dear countrymen, whether more high and honourable at the\nhelm of government, or more inferior, who labour and sail in this famous\nship of England\u2019s commonwealth, as the greatest causes, fountains, and\ntop roots of all the indignation of the Most High against the state and\ncountry; first, that the whole nation and generations of men have been\nforced, though unregenerate and unrepentant, to pretend and assume the\nname of Christ Jesus, which only belongs, according to the institution\nof the Lord Jesus, to truly regenerate and repenting souls. Secondly,\nthat all others dissenting from them, whether Jews or Gentiles, their\ncountrymen especially, for strangers have a liberty, have not been\npermitted civil cohabitation in this world with them, but have been\ndistressed and persecuted by them.[255]\n\n[Sidenote: The soul\u2019s captivity to false worship is not local, but a\nguilt, and not only so, but a habit or disposition of spiritual sleep,\nwhoredom, drunkenness, &c.]\n\nBut to return; the sum of my controversy with Mr. Cotton is, whether or\nno that false worshipping of the true God be not only a spiritual guilt\nliable to God\u2019s sentence and plagues, but also an habit, frequently\ncompared in the prophets, and Rev. xvii., to a spirit and disposition of\nspiritual drunkenness and whoredom, a soul-sleep and a soul-sickness:\nso that as by the change of a chair, chamber, or bed, a sick or sleepy\nman, whore or drunkard, are not changed, but they remain the same still,\nuntil that disposition of sickness, sleepiness, drunkenness, whoredom be\nput off, and a new habit of spiritual health, watchfulness, sobriety,\nchastity be put on.\n\n\n\n\nCHAP. XVI.\n\n\nNow concerning that scripture, 2 Cor. vi., Mr. Cotton here confesseth it\nholdeth forth five things that the repenting Corinthians were called out\nin, from the unrepenting:\n\nFirst, in the fellowship of their idolatry.\n\n2. From making marriages with them.\n\n3. From feasting in their idols\u2019 temples.\n\n4. From intimate familiarity with them.\n\n5. From all fellowship in the unfruitful works of darkness.\n\n[Sidenote: The benefits of the repenting English, their coming forth from\nthe impenitent English in those former five particulars mentioned by Mr.\nCotton.]\n\n_Answ._ If regenerate and truly repenting English thus come forth from\nthe unregenerate and unrepenting, how would the name of the Lord Jesus be\nsanctified, the jealousy of the Lord pacified, their own souls cleansed,\njudgments prevented, yea, and one good means practised toward the\nconvincing and saving of the souls of such from whom in these particulars\nthey depart, and dare not have fellowship with: especially when in all\ncivil things they walk unblameably, in quiet and helpful cohabitation,\nrighteous and faithful dealing, and cheerful submission to civil laws,\norders, levies, customs, &c.\n\nYea; but Mr. Cotton demands, what makes all this to prove that godly\npersons, who professedly renounce all known sin, may not be received\nto church fellowship, although they see not the utmost skirts of their\npollution, as the patriarchs saw not the pollution of their polygamy?\n\n[Sidenote: The sins of God\u2019s people are sometimes reputed to be of\nignorance, when they are of negligence, and yet ignorance excuseth not\nwholly.]\n\n_Answ._ I repeat the former distinction of godly persons, who possibly\nmay live in ungodly practices, especially of false worship, and then,\naccording to Mr. Cotton\u2019s own interpretation of this place to the\nCorinthians, they came not forth. And I add, if there be any voice of\nChrist in the mouths of his witnesses against these sins, they are not\nthen of ignorance, but of negligence, and spiritual hardness, against the\nways of God\u2019s fear, against Isa. lxiii. [17,] &c.\n\n[Sidenote: A case put to Mr. Cotton. No cause of more shame for whoredom\nagainst an husband\u2019s bed, than against the bed of God\u2019s worship. The case\nof polygamy, or many wives of the fathers.]\n\nMoreover, our question is not of the utmost skirts of pollution, but the\nsubstance of a true or false bed of worship, Cant. i. 16, in respect of\ncoming out of the false, before the entrance into the true. And yet I\nbelieve that Mr. Cotton being to receive a person to church fellowship,\nwho formerly hath been infamous for corporal whoredom, he would not give\nhis consent to receive such an one without sound repentance for the\nfilthiness of her skirts, Lam. i. [9,] not only in actual whoredoms, but\nalso in whorish speeches, gestures, appearances, provocation. And why\nshould there be a greater strictness for the skirts of common whoredom\nthan of spiritual and soul whoredom, against the chastity of God\u2019s\nworship? And therefore to that instance of the fathers\u2019 polygamy, I\nanswer: first, by observing what great sins godly persons may possibly\nlive and long continue in, notwithstanding godliness in the root.\nSecondly, I ask if any person, of whose godliness Mr. Cotton hath had\nlong persuasion, should believe and maintain, as questionless the\nfathers\u2019 had grounds satisfying their consciences for what they did,\nthat he ought to have many wives, and accordingly so practised:\u2014I say,\nI ask, whether Mr. Cotton would receive such a godly person to church\nfellowship? yea, I ask, whether the church of the Jews, had they seen\nthis evil, would have received such a proselyte from the Gentiles? and\nwhen it was seen, whether any persons so practising would have been\nsuffered amongst them? But, lastly, what was this personal sin of these\ngodly persons? Was it any matter of God\u2019s worship, any joining with\na false church, ministry, worship, government, from whence they were\nto come, before they could constitute his true church, and enjoy his\nworship, ministry, government? &c.\n\nMr. Cotton concludeth this passage thus: \u201cThe church of Corinth had such\nas partook with idolaters in their idols\u2019 temple, and was not this,\u201d\nsaith he, \u201ctouching of an unclean thing, and did this reject these\nmembers from church fellowship before conviction? and did it evacuate\ntheir church estate for not casting out such members?\u201d\n\n_Answ._ This was an unclean thing indeed, from which God calls his people\nin this place, with glorious promises of receiving them: and Mr. Cotton\nconfesseth that after conviction any member, obstinate in these unclean\ntouches, ought to be rejected; for, said he, did this sin reject these\nmembers from church fellowship before conviction?\n\n[Sidenote: It lesseneth not a rebellion that it is in a multitude: hence\na city in Israel idolatrous was to be destroyed.]\n\nAnd upon the same ground, that one obstinate person ought to be rejected\nout of church estate, upon the same ground, if a greater company or\nchurch were obstinate in such unclean touches, and so consequently in a\nrebellion against Christ, ought every sound Christian church to reject\nthem, and every sound member to withdraw from them.\n\n[Sidenote: Obstinacy that casteth out, will keep out from communion with\nthe Lord Jesus in his church.]\n\nAnd hence further it is clear, that if such unclean touches obstinately\nmaintained, as Mr. Cotton confesseth and practiseth, be a ground of\nrejection of a person in the church, questionless it is a ground of\nrejection when such persons are to join unto the church. And if obstinacy\nin the whole church after conviction be a ground for such a church\u2019s\nrejection, questionless such a church or number of persons obstinate in\nsuch evils cannot congregate, nor become a true constituted church of\nJesus Christ.\n\n[Sidenote: The church of Corinth, and every true church, separate from\nidols as a chaste virgin to Christ.]\n\nThe greatest question here would be, whether the Corinthians in their\nfirst constitution were separate or no from such idol temples? and this\nMr. Cotton neither doth nor can deny, a church estate being a state\nof marriage unto Jesus Christ; and so Paul professedly saith, he had\nespoused them as a chaste virgin to Christ Jesus, 2 Cor. xi. [2.]\n\n\n\n\nCHAP. XVII.\n\n\nMr. Cotton proceeds to answer some other allegations which I produced\nfrom the confession of sin made by John\u2019s disciples, and the proselyte\nGentiles before they were admitted into church fellowship, Matt. iii. 6;\nActs xix. 18, unto which he returneth a threefold answer: \u201cThe first is\ngrounded upon his apparent mistake of my words in a grant of mine, viz.,\nsuch a confession and renunciation is not absolutely necessary, if the\nsubstance of true repentance be discerned. Whence,\u201d saith he, \u201caccording\nto your own confession, such persons as have the substance of true\nrepentance may be a true church.\u201d\n\n[Sidenote: The substance of true general repentance in all God\u2019s\nchildren, though living in many gross abominations of false worship,\nministry, &c. Not the same measure and degrees of repentance in all.]\n\nI answer, it is clear in the progress of the whole controversy, that I\never intend by the substance of true repentance, not that general grace\nof repentance which all God\u2019s people have, as Luther, a monk, and going\nto, yea, publishing the German mass, and those famous bishops burnt for\nChrist in Queen Mary\u2019s days; but that substance of repentance for those\nfalse ways of worship, church, ministry, &c., in which God\u2019s people\nhave lived, although the confessing and renouncing of them be not so\nparticularly expressed, and with such godly sorrow and indignation as\nsome express, and may well become: And indeed the whole scope of that\ncaution was for Christian moderation and gentleness toward the several\nsorts of God\u2019s people, professing particular repentance for their\nspiritual captivity and bondage; during which captivity also, I readily\nacknowledge the substance of repentance, and of all the graces of Christ\nin general.\n\n[Sidenote: Mr. Cotton.]\n\nIn his second answer, Mr. Cotton saith, I \u201cgrant with the one hand, and\ntake away with the other; for he denies it necessary to the admission\nof members, that every one should be convinced of the sinfulness of\nevery sipping of the whore\u2019s cup, \u2018for,\u2019 saith he, \u2018every sipping of a\ndrunkard\u2019s cup is not sinful.\u2019\u201d\n\n[Sidenote: Some have drunk deep of the whore\u2019s cup, and some but sipped\nyet intoxicated.]\n\n_Answer._ First he doth not rightly allege my words; for a little before\nhe confesseth my words to be, that anti-christian drunkenness and\nwhoredom is to be confessed of all such as have drunk of the whore\u2019s cup,\nor but sipped of it. In which words I plainly distinguished between such\nas have drunk deeper of her cup, as papists, popish priests, &c., and\nsuch, as in comparison have but sipped, as God\u2019s own people; who yet by\nsuch sipping have been so intoxicated, as to practice spiritual whoredom\nagainst Christ, in submitting to false churches, ministry, worship, &c.\n\nSecondly, whereas he saith every sipping of a drunkard\u2019s cup is not\nsinful:\u2014\n\nI answer: neither the least sipping, nor constant drinking out of the\ncup which a drunkard useth to drink in, is sinful; but every drunken\nsip, which is our question, is questionless sinful, and so consequently\nto be avoided by the sober, whether the cup of corporal or spiritual\ndrunkenness.\n\n\n\n\nCHAP. XVIII.\n\n\n[Sidenote: Mr. Cotton.]\n\n_Mr. Cotton._ \u201cYea; but,\u201d saith he, \u201cthe three thousand Jews were\nadmitted when they repented of their murdering of Christ, although they\nnever saw all the superstitious leavenings wherewith the Pharisees had\nbewitched them: and so no doubt may godly persons now, although they be\nnot yet convinced of every passage of anti-christian superstition, &c.;\nand that upon this ground, that spiritual whoredom and drunkenness is not\nso soon discerned as corporal.\u201d\n\n[_Answer._] I answer, it is not indeed so easily discerned, and yet\nnot the less sinful, but infinitely transcendent, as much as spiritual\nsobriety exceeds corporal, and the bed of the most high God, exceeds the\nbeds of men, who are but dust and ashes.\n\n[Sidenote: The first Christians the best pattern for all Christians now.\nThe power of true repentance for killing of Christ.]\n\nSecondly, I answer, the converted Jews, although they saw not all the\nleavenings of the Pharisees, yet they mourned for killing of Christ, and\nembraced him in his worship, ministry, government, and were added to his\nchurch: and oh! that the least beams of light and sparkles of heat were\nin mine own, and others\u2019 souls, which were kindled by the Holy Spirit of\nGod in those famous converts at the preaching of Peter, Acts ii. The true\nChrist now in his worship, ministry, &c. being discerned, and repentance\nfor persecuting and killing of him being expressed, there necessarily\nfollows a withdrawing from the church, ministry, and worship of the false\nChrist, and submission unto the true: and this is the sum and substance\nof our controversy.\n\n[Sidenote: Mr. Cotton.]\n\nConcerning the confession of sins unto John, he grants the disciples of\nJohn confessed their sins, the publicans theirs, the soldiers theirs, the\npeople theirs; but, saith he, \u201cit appears not that they confessed their\npharisaical pollution.\u201d\n\nAnd concerning the confession Acts xix. 18, [19,] he saith, it is not\nexpressed \u201cthat they confessed all their deeds.\u201d\n\n_Answer._ If both these confessed their notorious sins, as Mr. Cotton\nexpresseth, why not as well their notorious sins against God, their\nidolatries, superstitious worships, &c? Surely throughout the whole\nscripture, the matters of God and his worship are first and most\ntenderly handled; his people are ever described by the title of his\nworshippers, and his enemies by the title of worshippers of false gods,\nand worshipping the true after a false manner; and to prove this were to\nbring forth a candle to the bright shining of the sun at noon day.\n\n\n\n\nCHAP. XIX.\n\n\n_Mr. Cotton._ His third answer is; \u201cBut to satisfy you more fully,\nand the Lord make you willing in true meekness of spirit to receive\nsatisfaction, the body of the members do in general profess, that the\nreason of their coming over to us was that they might be freed from the\nbondage of human inventions and ordinances, as their souls groaned\nunder, for which also they profess their hearty sorrow, so far as\nthrough ignorance or infirmity they have been defiled. Beside, in our\ndaily meetings, and specially in the times of our solemn humiliations,\nwe generally all of us bewail all our former pollutions wherewith\nwe have defiled ourselves and the holy things of God, in our former\nadministrations and communions; but we rather choose to do it than\ntalk of it. And we can but wonder how you can so boldly and resolutely\nrenounce all the churches of God, for neglect of that which you know not\nwhether they have neglected or no, and before you have admonished us of\nour sinfulness in such neglect, if it be found amongst us.\u201d\n\n[Sidenote: How can a soul truly oppose anti-christ, that endures not to\nhave his name questioned.]\n\n_Answer._ I answer, with humble desires to the Father of lights for\nthe true meekness and wisdom of his Spirit, here is mention of human\ninventions and ordinances, and defiling themselves and holy things of God\nin former administrations and communions, and yet no mention what such\ninventions and ordinances, what such administrations and communions were.\n\u201cWe rather choose to do it,\u201d saith he, \u201cthan to talk of it;\u201d which makes\nme call to mind an expression of an eminent and worthy person amongst\nthem in a solemn conference, viz., What need we speak of anti-christ, can\nwe not enjoy our liberties without inveighing against anti-christ? &c.\n\n[Sidenote: Mr. Cotton witnessing against a national church, and yet\nholding fellowship with it.]\n\nThe truth is, I acknowledge their witness against ceremonies and bishops;\nbut that yet they see not the evil of a national church, notwithstanding\nthey constitute only particular and independent [congregations,] let\ntheir constant practice speak, in still joining with such churches and\nministers in the ordinances of the word and prayer, and their persecuting\nof myself for my humble, and faithful, and constant admonishing of them,\nof such unclean walking between a particular church, which they only\nprofess to be Christ\u2019s, and a national [one], which Mr. Cotton professeth\nto separate from.[256]\n\n[Sidenote: Impossible for the answerer to be ignorant of their church\nestate, as Mr. Cotton pretendeth.]\n\nBut how could I possibly be ignorant, as he seemeth to charge me, of\ntheir state, when being from first to last in fellowship with them,\nan officer amongst them, had private and public agitations concerning\ntheir state and condition with all or most of their ministers, and at\nlast suffered for such admonitions to them, the misery of a winter\u2019s\nbanishment amongst the barbarians? and yet, saith he, \u201cYou know not what\nwe have done, neither have you admonished us of our sinfulness.\u201d\n\n\n\n\nCHAP. XX.\n\n\n[Sidenote: Mr. Cotton.]\n\nA third scripture which I produced was Haggai ii. 13, 14, 15, desiring\nthat the place might be thoroughly weighed, and that the Lord might\nplease to hold the scales himself, the prophet there telling the church\nof the Jews, that if a person unclean by a dead body touch holy things,\nthose holy things become unclean unto them: and so, saith he, in this\nnation, and so is every work of their hands and that which they offer\nis unclean; whence I inferred, that even church covenants made, and\nordinances practised, by persons polluted through spiritual deadness, and\nfilthiness of communion, such covenants and ordinances become unclean\nunto them, and are profaned by them.\n\n_Mr. Cotton._ Mr. Cotton answers, \u201cyour purpose was to prove that\nchurches cannot be constituted by such persons as are unclean by\nanti-christian pollutions; or if they be so constituted they are not to\nbe communicated with, but separated from. But the prophet acknowledgeth\nthe whole church of the Jews to be unclean, and yet neither denies them\nto be a church truly constituted, nor stirs up himself or others to\nseparate from them.\u201d\n\n[Sidenote: The church of the Jews a national church truly constituted,\ntherefore not to be separated from.]\n\n_Answer._ I acknowledge the true constitution of the church of the Jews,\nand affirm that this their true constitution was the reason why they\nwere not to be separated from: for being a national church, ceremonial\nand typical, their excommunication was either putting to death in, or\ncaptivity out of that ceremonial Canaan. Hence Shalmaneser\u2019s carrying the\nten tribes captive out of this land, is said to be the casting of them\nout of God\u2019s sight, 2 Kings xvii. [18,] which was their excommunication.\n\n[Sidenote: Death and captivity in the national church, typed out\nspiritual death and captivity in the particular.]\n\nAccordingly in the particular Christian churches, Christ Jesus cuts\noff by spiritual death, which is excommunication: or for want of due\nexecution of justice by that ordinance in his kingdom, he sells the\nchurch into spiritual captivity, to confused, Babylonish lords and\nworships, and so drives them out of his sight.\n\n[Sidenote: Ceremonial uncleanness in the national church, typed out moral\nuncleanness in the particular.]\n\nNow from the consequent of this place in Haggai mine argument stands\ngood; and Mr. Cotton here acknowledgeth it, that holy things may be all\nunclean to God\u2019s people, when they lie in their uncleanness, as this\npeople did. Those scriptures, Lev. xvi. and Num. xix., which discourse of\ntypical and ceremonial uncleanness, he acknowledgeth to type out in the\ngospel the moral uncleanness either of dead works, Eph. v. 11, or dead\npersons, 2 Cor. vi. 14, or dead world, Gal. vi. 14. And in this place\nof Haggai, he acknowledgeth that God\u2019s people, prince and people, were\ndefiled by worldliness, in which condition, saith he, their oblations,\ntheir bodily labours, were all unclean, and found neither acceptance nor\nblessing from the Lord.\n\nTherefore saith he afterward: \u201cIn the church godly Christians themselves,\nwhile they attend to the world more than to the things of God, are\nunclean in the sight of God; therefore the church cannot be constituted\nof such; or if it be constitute of such, the people of God must separate\nfrom them.\u201d And, lastly, he saith, \u201cthe church of Christ and members\nthereof must separate themselves from their hypocrisy, and worldliness,\nelse they and their duties will [still] be unclean in the sight of God,\nnotwithstanding their church estate.\u201d\n\n_Answ._ What have I more spoken than Mr. Cotton himself hath uttered in\nthis his explication and application of this scripture? As,\n\nFirst, that godly persons may become defiled and unclean by hypocrisy and\nworldliness.\n\n[Sidenote: Mr. Cotton\u2019s own confession concerning unclean worships, even\nof godly persons.]\n\nSecondly, while they lie in such a condition of uncleanness all their\nofferings, persons, labours, are unclean in the sight of God, and have\nneither acceptance nor blessing from him; but they and their duties are\nunclean in his sight, notwithstanding their church estate.\n\nThirdly, the church of Christ cannot be constituted of such godly\npersons, when defiled with such worldliness.\n\nFourthly, the church consisting of such worldly persons, though otherwise\ngodly and Christian, the people of God must separate from them.\n\n[Sidenote: Inferences from Master Cotton\u2019s grant.]\n\nThese are Mr. Cotton\u2019s own express words which justify:[257]\n\nFirst, my former distinction of godly persons in their personal respect,\nbetween God and themselves; and yet becoming ungodly in their outward\ndefilements.\n\nSecondly, they justify my assertion of a necessity of cleansing from\nanti-christian filthiness, and communions with dead works, dead worships,\ndead persons in God\u2019s worship, if the touches of the dead world, or\nimmoderate love of it, do so defile, as Mr. Cotton here affirmeth.\n\nThirdly, if, as he saith, the church cannot be constituted of such godly\npersons as are defiled by immoderate love of the world, much less can\nit be constituted of godly persons defiled with the dead inventions,\nworships, communions of unregenerate and ungodly persons.\n\nFourthly, he justifies a separation from such churches, if so\nconstituted, or so constituting; because though worldliness be adultery\nagainst God, James iv. [4,] yet not comparable to spiritual adultery of a\nfalse bed of worship, ministry, &c.\n\n\n\n\nCHAP. XXI.\n\n\n_Mr. Cotton_ proceedeth: \u201cThe second stumbling block or offence which\nyou have taken at the way of these churches, is that you conceive us to\nwalk between Christ and anti-christ. First, in practising separation\nhere, and not repenting of our preaching and printing against it in our\nown country. Secondly, in reproaching yourself at Salem, and others\nfor separation. Thirdly, in particular, that myself have conceived and\nspoken, that separation is a way that God hath not prospered; yet, say\nyou, the truth of the church\u2019s way depends not upon the countenance of\nmen, or upon outward peace and liberty.\u201d\n\nUnto this he answers, \u201cthat they halt not; but walk in the midst of two\nextremes, the one of being defiled with the pollution of other churches,\nthe other of renouncing the churches for the remnant of pollutions.\u201d\n\nThis moderation he, with ingenuous moderation, professeth he sees no\ncause to repent of, &c.\n\n_Answ._ With the Lord\u2019s gracious assistance, we shall prove this middle\nwalking to be no less than halting; for which we shall show cause of\nrepentance, beseeching Him that is a Prince and a Saviour to give\nrepentance unto his Israel, Acts v. 31.\n\nFirst, Mr. Cotton himself confesseth, that no national, provincial,\ndiocesan, or parish church, wherein some truly godly are not, are true\nchurches. Secondly, he practiseth no church estate, but such as is\nconstituted only of godly persons, nor admitteth any unregenerate or\nungodly person.[258] Thirdly, he confesseth a church of Christ cannot be\nconstituted of such godly persons who are in bondage to the inordinate\nlove of the world. Fourthly, if a church consist of such, God\u2019s people\nought to separate from them.[259]\n\n[Sidenote: Mr. Cotton extenuates and minceth the root, mass, and\nsubstance of the matter of national churches, which he acknowledgeth\nto be unregenerate, not yet born again, by naming only a remnant of\npollutions. The estate of the godly mingled with the ungodly in worships.\nThe state of men must be faithfully discovered unto them.]\n\nUpon these his own confessions, I earnestly beseech Mr. Cotton, and\nall that fear God, to ponder how he can say he walks with an even foot\nbetween two extremes, when, according to his own confession, national\nchurches, parish churches, yea, a church constituted of godly persons\ngiven to inordinate love of the world, are false and to be separated\nfrom: and yet he will not have the parish church to be separated from\nfor the remnant of pollution, I conceive he meaneth ceremonies and\nbishops, notwithstanding that he also acknowledged that the generality\nof every parish in England consisteth of unregenerate persons, and of\nthousands inbondaged, not only to worldliness, but also ignorance,\nsuperstition, scoffing, swearing, cursing, whoredom, drunkenness, theft,\nlying. What are two or three or more of regenerate and godly persons in\nsuch communions, but as two or three roses or lilies in a wilderness? a\nfew grains of good corn in a heap of chaff? a few sheep among herds of\nwolves or swine, or (if more civil) flocks of goats? a little good dough\nswallowed up with a whole bushel of leaven? or a little precious gold\nconfounded and mingled with a whole heap of dross? The Searcher of all\nhearts knows I write not this to reproach any, knowing that myself am\nby nature a child of wrath, and that the Father of mercies shows mercy\nto whom and when he will; but for the name of Christ Jesus, in loving\nfaithfulness to my countrymen\u2019s souls, and [in] defence of truth, I\nremember my worthy adversary of that state and condition from which his\nconfessions say he must separate, his practice in gathering of churches\nseems to say he doth separate; and yet he professeth there are but some\nremnants of pollution amongst them, for which he dares not separate.[260]\n\n\n\n\nCHAP. XXII.\n\n\n_Mr. Cotton._ \u201cSecondly,\u201d saith he, \u201cI know no man that reproacheth Salem\nfor their separation, nor do I believe that they do separate; howsoever,\nif any do reproach them for it, I think it a sin meet to be censured,\nbut not with so deep a censure as to excommunicate all the churches, or\nto separate from them before it do appear that they do tolerate their\nmembers in such their causeless reproachings. We confess the errors of\nmen are to be contended against, not with reproaches, but the sword of\nthe Spirit; but on the other side, the failings of the churches are not\nforthwith to be healed by separation. It is not chirurgery but butchery\nto heal every sore in a member with no other but abscission from the\nbody.\u201d\n\n_Answ._ The church of Salem was known to profess separation, and was\ngenerally and publicly reproached, and I could mention a case wherein she\nwas punished for it implicitly.[261]\n\n[Sidenote: Mr. Cotton seems to be both for and yet against separation.]\n\nMr. Cotton here confesseth these two things, which I leave to himself\nto reconcile with his former profession here and elsewhere against\nseparation. First, saith he, if any reproach them for separation\nit is a sin meet to be censured. Secondly, the churches themselves\nmay be separated from, who tolerate their members in such causeless\nreproachings. In these latter passages he seems, as in other his\nconfessions and practices mentioned to be for it, sensible of shame,\ndisgrace, or reproach to be cast on it.\n\n[Sidenote: Mr. Cotton\u2019s own confessions are sufficient answers to\nhimself.]\n\nI grant with him the failings of churches are not forthwith to be healed\nby separation; yet himself, within a few lines, confesseth there is a\nlawful separation from churches that do but tolerate their members in\ncauseless reproaches.\n\n[Sidenote: Not for a sore of infirmity, but a leprosy or gangrene of\nobstinacy, ought a person to be cut off. Mr. Cotton deeply guilty of\ncruelty both against consciences and bodies in persecuting of them, yet\ncries out against the appearance of due severity in the church of Christ.]\n\nI confess also that it is not chirurgery but butchery, to heal every sore\nwith no other medicine but with abscission from the body: yet himself\nconfesseth before, that even churches of godly persons must be separated\nfrom, for immoderate worldliness: and again here he confesseth they\nmay be separated from, when they tolerate their members in such their\ncauseless reproachings. Beside, it is not every sore of infirmity or\nignorance, but an ulcer or gangrene of obstinacy, for which I maintained\nthat a person ought to be cut off, or a church separated from. But if\nhe call that butchery, conscientiously and peaceably to separate from a\nspiritual communion of a church or society, what shall it be called by\nthe second Adam, the Lord Jesus, who gives names to all creatures and all\nactions, to cut off persons, them and theirs, branch and root, from any\ncivil being in their territories; and consequently from the whole world,\nwere their territories so large, because their consciences dare not bow\ndown to any worship but what they believe the Lord Jesus appointed, and\nbeing also otherwise subject to the civil state and laws thereof.[262]\n\n\n\n\nCHAP. XXIII.\n\n\nThirdly, whereas I urged a speech of his own, _viz._ that God had not\nprospered the way of separation, and conceives that I understood him\nof outward prosperity: he affirms the puritans to have been worse used\nin England than the separatist, and thus writes: \u201cThe meeting of the\nseparatists may be known to the officers in court and winked at, when the\nconventicles of the puritans, as they call them, shall be hunted out with\nall diligence, and pursued with more violence than any law can justify.\u201d\n\n[Sidenote: God\u2019s controversy for persecution.]\n\n_Answer._ Doubtless the controversy of God hath been great with this\nland, that either of both have been so violently pursued and persecuted.\nI believe they are both the witnesses of several truths of Jesus Christ,\nagainst an impenitent and unchristian profession of the name of the Lord\nJesus.\n\n[Sidenote: The sufferings of the separatists and puritans in England\ncompared. Mr. Udall, Mr. Penry, Mr. Barrow, Mr. Greenwood.]\n\nNow for their sufferings: as the puritans have not comparably suffered,\nas but seldom congregating in separate assemblies from the common,[263]\nso have not any of them suffered unto death for the way of nonconformity\nto ceremonies, &c. Indeed the worthy witness Mr. Udall,[264] was near\nunto death for his witness against bishops and ceremonies;[265] but Mr.\nPenry,[266] Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their\ngibbets on their shoulders, and were hanged with him and for him, in the\nway of separation:[267] many more have been condemned to die, banished\nand choaked in prisons, I could produce upon occasion.\n\n[Sidenote: Few conscientious separatists, but first were puritans. The\nnonconformist\u2019s grounds enforce separation.]\n\nAgain, I believe that there hardly hath ever been a conscientious\nseparatist, who was not first a puritan: for, as Mr. Canne hath\nunanswerably proved,[268] the grounds and principles of the puritans\nagainst bishops and ceremonies, and profaneness of people professing\nChrist, and the necessity of Christ\u2019s flock and discipline, must\nnecessarily, if truly followed, lead on to and enforce a separation from\nsuch ways, worships, and worshippers, to seek out the true way of God\u2019s\nworship according to Christ Jesus.\n\nBut what should be the reason, since the separatist witnesseth against\nthe root of the church constitution itself, that yet he should find, as\nMr. Cotton saith, more favour than the puritan or nonconformist?\n\n[Sidenote: Most of the separation of the lower sort of people.]\n\nDoubtless the reasons are evident: first, most of God\u2019s servants who,\nout of sight of the ignorance, unbelief, and profaneness of the body of\nthe national church, have separated and durst not have longer fellowship\nwith it:\u2014I say, most of them have been poor and low, and not such gainful\ncustomers to the bishops, their courts and officers.\n\n[Sidenote: The poverty of Mr. Ainsworth. The nonconformists have been a\nfair booty for bishops.]\n\nThat worthy instrument of Christ\u2019s praise, Mr. Ainsworth, during some\ntime, and some time of his great labours in Holland, lived upon ninepence\nper week, with roots boiled, &c.[269] Whereas on the other side, such of\nGod\u2019s servants as have been nonconformists have had fair estates, been\ngreat persons, have had rich livings and benefices, of which the bishops\nand theirs, like greedy wolves, have made the more desirable prey.\n\n[Sidenote: The separatists have been professed enemies; but the puritans\nin many things professed friends and subjects to the bishops.]\n\nSecondly, it is a principle in nature to prefer a professed enemy, before\na pretended friend. Such as have separated have been looked at by the\nbishops and theirs, as known and professed enemies: whereas the puritans\nprofessed subjection, and have submitted to the bishops, their courts,\ntheir officers, their common prayer and worships: and yet, as the bishops\nhave well known, with no greater affection than the Israelites bore their\nEgyptian cruel taskmasters.\n\n[Sidenote: Mr. Cotton.]\n\nHe saith, \u201cGod hath not prospered the way of separation with peace\namongst themselves, and growth of grace.\u201d\n\n[Sidenote: A false church may enforce a present peace greater (though\nfalse) grace than the true spouse of Christ Jesus. God\u2019s people have\nfound infinite sweetness and peace in some times of their holy communion.\nBreaches have been and must be among all God\u2019s people, to make them\ncelebrate the Lord\u2019s holy ordinances according to due order.]\n\n_Answer._ The want of peace may befal the truest churches of the Lord\nJesus [as] at Antioch, Corinth, Galatia, who were exercised with great\ndistractions. Secondly, it is a common character of a false church,\nmaintained by the smith\u2019s and cutler\u2019s shop, to enjoy a quiet calm and\npeaceable tranquillity, none daring, for fear of civil punishment, to\nquestion, object, or differ from the common road and custom. Thus sings\nthat great whore, the anti-christian church, Rev. xviii. [7,] _I sit as\na queen, am no widow, see no sorrow_: while Christ\u2019s dearest complains\nshe is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God\u2019s\npeople in that way, have sometimes long enjoyed sweet peace and soul\ncontentment in England, Holland, New England, and other places, and\nwould not have exchanged a day of such an holy and peaceable harmony for\nthousands in the courts of princes, seeing no other, and in sincerity\nseeking after the Lord Jesus. And yet, I humbly conceive, that as David\nwith the princes, and thirty thousand Israelites, carrying the ark on the\nshoulders of the oxen, leaped and danced with great rejoicing, until God\nsmote Uzzah for his error and disorder, and made a breach, and a teaching\nmonument of Perez Uzzah, the breach of Uzzah: so in like manner all those\ncelebrations of the spiritual ark or ordinances, which yet I have known,\nalthough for the present accompanied with great rejoicing and triumphing,\nyet as they have not been after the due order, so have they all met with,\nand still must, a Perez Uzzah, breaches and divisions, until the Lord\nJesus discover, direct, and encourage his servants in his own due holy\norder and appointment.\n\n[Sidenote: Many graceless Judases amongst God\u2019s people. Multitudes of\ngracious and holy persons that have professed separation.]\n\nAnd for growth in grace, notwithstanding that amongst all sorts of\nGod\u2019s witnesses some false brethren creep in as cheaters, and spies,\nand Judases, dishonouring the name of Christ Jesus, and betraying his\nwitnesses: yet Satan himself, the accuser of the saints, cannot but\nconfess that multitudes of God\u2019s witnesses, reproached with the names of\nBrownists, and anabaptists, have kept themselves from the error of the\nwicked, and grow in grace and knowledge of the Lord Jesus, endeavouring\nto cleanse themselves from all filthiness both of flesh and spirit, and\nto finish holiness in the fear of God. I will not make odious and envious\ncomparisons, but desire that all that name the name of the Lord Jesus\nmay depart wholly and for ever from iniquity.\n\n\n\n\nCHAP. XXIV.\n\n\n[Sidenote: Mr. Cotton.]\n\nLastly he addeth, \u201cThat such as erring through simplicity and tenderness,\nhave grown in grace, have grown also to discern their lawful liberty in\nthe hearing of the word from English preachers.\u201d[270]\n\n[Sidenote: Four sorts of backsliders from separation far from growth in\ngrace.]\n\n_Answer._ I will not question the uprightness of some who have gone\nback from many truths of God which they have professed: yet mine own\nexperience of four sorts who have backslidden I shall report, for a\nwarning to all into whose hands these may come, to be like Antipas, Rev.\nii. [13,] a faithful witness to the death, to any of the truths of the\nLord Jesus, which he shall please to betrust them with:\n\n[Sidenote: Some backsliding turn to familism.]\n\nFirst, I have known no small number of such turn to absolute Familism,\nand under their pretences of great raptures of love deny all obedience\nto, or seeking after the pure ordinances and appointments of the Lord\nJesus.\n\n[Sidenote: Some to profaneness.]\n\nSecondly, others have laid the reins upon the necks of their consciences,\nand like the dog licked up their vomit of former looseness and\nprofaneness of lip and life; and have been so far from growing in grace,\nthat they have turned the grace of God into wantonness.\n\n[Sidenote: Some to persecuting of others.]\n\nThirdly, others backsliding have lost the beauty and shining of a tender\nconscience toward God, and of a merciful compassion toward men, becoming\nmost fierce persecutors of their own formerly fellow-witnesses, and of\nany other who have differed in conscience from them.\n\n[Sidenote: Some to languishing in sorrow and sadness, &c.]\n\nLastly, others although preserved from familism, profaneness, and\npersecuting of others, yet the leaf of their Christian course hath\nwithered, the latter beauty and savour of their holiness hath not been\nlike their former; and they have confessed and do, their sin, their\nweakness, their bondage, and wish they were at liberty in their former\nfreedom; and some have gone with little peace, but sorrow to their\ngraves, confessing to myself and others, that God never prospered them,\nin soul or body, since they sold away his truth, which once they had\nbought and made profession of it never to sell it.\n\n\n\n\nCHAP. XXV.\n\n\n[Sidenote: Mr. Cotton.]\n\nYea; but, saith he, \u201cthey have grown to discern their lawful liberty, to\nreturn to the hearing of the word from English preachers.\u201d\n\n[Sidenote: Mr. Canne\u2019s answer to Mr. Robinson\u2019s liberty of hearing.]\n\n_Answer._ Here I might engage myself in a controversy, which neither\nthis treatise will permit, nor is there need, since it hath pleased the\nFather of lights to stir up the spirit of a faithful witness of his truth\nin this particular, Mr. Canne, to make a large and faithful reply to a\nbook, printed in Mr. Robinson\u2019s name, tending to prove such a lawful\nliberty.[271]\n\n[Sidenote: Mr. Cotton\u2019s confession concerning the ministry.]\n\nFor such excellent and worthy persons whom Mr. Cotton here intends by\nthe name of English preachers, I acknowledge myself unworthy to hold\nthe candle to them: yet I shall humbly present what Mr. Cotton himself\nprofesseth in three particulars:\n\nFirst, concerning this title, English preachers.\n\nSecondly, hearing the word from such English preachers.\n\nThirdly, the lawful calling of such to the ministry or service, according\nto Christ Jesus.\n\n[Sidenote: \u03c0\u03bf\u03af\u03bc\u03b5\u03bd\u03b5\u03c2 \u03b4\u03b9\u03b4\u03b1\u03c3\u03ba\u03b1\u03bb\u03bf\u1f76 \u1f10\u03c0\u03b9\u03c3\u03ba\u03bf\u03c0\u03bf\u1f76 \u03c0\u03c1\u03b5\u03c3\u03b2\u03c5\u03c4\u03b5\u03c1\u03bf\u1f76 Matt. xxviii.\n\u03bc\u03b1\u03b8\u03b7\u03c4\u03ad\u03c5\u03b5\u03b9\u03bd. Preachers and pastors far different.]\n\nFor the first, he acknowledgeth, that the ordinary ministers of the\ngospel are pastors, teachers, bishops, overseers, elders, and that\ntheir proper work is to feed and govern a truly converted, holy, and\ngodly people, gathered into a flock or church estate; and not properly\npreachers to convert, beget, make disciples, which the apostles and\nevangelists professedly were. Now then, that man that professeth himself\na minister, and professeth to feed a flock or church with the ordinances\nof word and prayer, he must needs acknowledge that his proper work is not\nto preach for conversion, which is most preposterous amongst a converted\nChristian people, fed up with ordinances in church estate. So that,\naccording to Mr. Cotton\u2019s confession, English preachers are not pastors,\nteachers, bishops, elders, but preachers of glad news, evangelists, men\nsent to convert, and gather churches, apostles, ambassadors, trumpeters,\nwith proclamation from the King of kings, to convert, subdue, bring in\nrebellious, unconverted, unbelieving, unchristian souls to the obedience\nand subjection of the Lord Jesus.\n\n[Sidenote: Conversion in a church accidental.]\n\nI readily confess that at the pastor\u2019s, or shepherd\u2019s feeding of his\nflock, and the prophet\u2019s prophecying in the church, an unbeliever coming\nin is convinced, falls on his face and acknowledgeth God to be there:\nyet this is accidental that any unbeliever should come in; and the\npastor\u2019s work is to feed his flock, Acts xx. [28,] and prophecy is not\nfor unbelievers, but for them that believe, to edify, exhort, and comfort\nthe church, 1 Cor. xiv. 3, 22.\n\n[Sidenote: Personal repentance wrought in thousands by godly persons in\npopish ministries.]\n\nI also readily acknowledge, that it hath pleased God to work a personal\nrepentance in the hearts of thousands in Germany, England, Low Countries,\nFrance, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain,\nRome, not only by such men who decline the name of bishops, priests,\ndeacons, the constituted ministry of England hitherto; but also by\nsuch as have owned them, as Luther remaining a monk, and famous holy\nmen remaining and burning Lord Bishops. For all this hath been under\nthe notion of ministers feeding their flocks, not of preachers sent to\nconvert the unconverted and unbelieving.\n\n[Sidenote: To preach mainly for conversion of that people to whom a\nman stands shepherd, as to a converted people and flock of Christ, a\ndangerous disorder. God\u2019s people must seek after a ministry sent by\nChrist to convert.]\n\nThis passage I present for two reasons; First because so many excellent\nand worthy persons mainly preach for conversion, as conceiving, and\nthat truly, the body of the people of England to be in a natural and\nunregenerate estate; and yet account they themselves fixed and constant\nofficers and ministers to particular parishes or congregations, unto\nwhom they also administer the holy things of God, though sometimes few,\nand sometimes none regenerate or new born have been found amongst them;\nwhich is a matter of high concernment touching the name of the Lord Jesus\nChrist, and the souls of men. Secondly, that in these great earthquakes,\nwherein it pleaseth God to shake foundations civil and spiritual,\nsuch a ministry of Christ Jesus may be sought after whose proper work\nis preaching, for converting and gathering of true penitents to the\nfellowship of the Son of God.\n\n\n\n\nCHAP. XXVI.\n\n\n[Sidenote: Mr. Cotton.]\n\nThe second thing which Mr. Cotton himself hath professed concerning\nEnglish preachers is, that \u201calthough the word, yet not the seals may\nbe received from them: because,\u201d saith he, \u201cthere is no communion in\nhearing, and the word is to be preached to all, but the seals,\u201d he\nconceives, and that rightly, \u201care profaned in being dispensed to the\nungodly, &c.\u201d\n\n[Sidenote: The communion or fellowship of the word taught in a church\nestate.]\n\n_Answer._ Mr. Cotton himself maintaineth, that \u201cthe dispensing of the\nword in a church estate, is Christ\u2019s feeding of his flock, Cant. i. 8:\nChrist\u2019s kissing of his spouse, or wife, Cant. i. 2: Christ\u2019s embracing\nof his spouse in the marriage bed, Cant. i. 16: Christ\u2019s nursing of his\nchildren at his wife\u2019s breast, Cant. iv.:\u201d and is there no communion\nbetween the shepherd and his sheep? the husband and his wife in chaste\nkisses and embraces? and the mother and her child at the breast?\n\nBesides, he confesseth, that that fellowship in the gospel, Phil. i.\n5, is a fellowship or communion in the apostles\u2019 doctrine, community,\nbreaking of bread, and prayer, in which the first church continued, Acts\nii. 46. All which overthrows that doctrine of a lawful participation\nof the word and prayer in a church estate, where it is not lawful to\ncommunicate in the breaking of bread or seals.[272]\n\n\n\n\nCHAP. XXVII.\n\n\n[Sidenote: Eminent ministers, so accounted in Old England, profess\nthemselves private Christians in New England.]\n\nThirdly, concerning the lawful commission or calling of English\npreachers. Mr. Cotton himself, and others most eminent in New England,\nhave freely confest, that notwithstanding their former profession of\nministry in Old England, yea, in New England, until they received\na calling from a particular church, that they were but private\nChristians.[273]\n\nSecondly, that Christ Jesus hath appointed no other calling to the\nministry, but such as they practise in New England; and therefore\nconsequently, that all other which is not from a particular congregation\nof godly persons, is none of Christ\u2019s.[274]\n\n[Sidenote: False callings or commissions for the ministry.]\n\nAs first, a calling or commission received from the bishops.\n\nSecondly, from a parish of natural and unregenerate persons.\n\nThirdly, from some few godly persons, yet remaining in church fellowship\nafter the parish way.\n\nLastly, that eminent gifts and abilities are but qualifications fitting\nand preparing for a call or office, according to 1 Tim. iii. Tit. i. All\nwhich premises duly considered, I humbly desire of the Father of lights,\nthat Mr. Cotton, and all that fear God, may try what will abide the\nfiery trial in this particular, when the Lord Jesus shall be revealed in\nflaming fire, &c.\n\n\n\n\nCHAP. XXVIII.\n\n\n[Sidenote: Mr. Cotton.]\n\nThe close of his letter is an answer to a passage of mine, which he\nrepeateth in an objection thus: \u201cBut this you fear is to condemn the\nwitnesses of Jesus, the separate churches in London and elsewhere, and\nour jealous God will visit us for such arrearages: yea, the curse of\nthe angel to Meroz will fall upon us, because we come not forth to help\nJehovah against the mighty: we pray not for them, we come not at them,\n(but at parishes frequently); yea, we reproach and censure them.\u201d\n\nTo which he answereth, \u201cthat neither Christ nor his apostles after him,\nnor prophets before him, ever delivered that way. That they fear not the\nangel\u2019s curse, because it is not to help Jehovah but Satan, to withdraw\npeople from the parishes where they have found more presence of Christ,\nand evidence of his Spirit, than in separated churches: that they pray\nnot for them, because they cannot pray in faith for a blessing upon their\nseparation: and that it is little comfort to hear of separated churches,\nas being the inventions of men; and blames them, that being desirous of\nreformation, they stumble not only at the inventions of men, but for\ntheir sakes at the ordinances of the Lord: because they separate not only\nfrom the parishes, but from the church at Plymouth, and of that whereof\nMr. Lathrop was pastor,[275] who, as he saith, not only refuse all the\ninventions of men, but choose to serve the Lord in his own ordinances.\nOnly, lastly, he professeth his inward sorrow that myself help erring,\nthough zealous souls, against the mighty ordinances of the Lord, which\nwhosoever stumble at shall be broken, because whosoever will not kiss the\nSon, that is, will not hear and embrace the words of his mouth, shall\nperish in their way.\u201d\n\n_Answer._ However Mr. Cotton believes and writes of this point, yet hath\nhe not duly considered these following particulars.\n\n[Sidenote: The garden of the churches of both Old and New Testament,\nplanted with an hedge or wall of separation from the world. When God\u2019s\npeople neglect to maintain that hedge or wall, God hath turned his garden\ninto a wilderness.]\n\nFirst, the faithful labours of many witnesses of Jesus Christ, extant to\nthe world, abundantly proving, that the church of the Jews under the Old\nTestament in the type, and the church of the Christians under the New\nTestament in the antitype, were both separate from the world; and that\nwhen they have opened a gap in the hedge, or wall of separation, between\nthe garden of the church and the wilderness of the world, God hath ever\nbroke down the wall itself, removed the candlestick, &c. and made his\ngarden a wilderness, as at this day. And that therefore if he will ever\nplease to restore his garden and paradise again, it must of necessity be\nwalled in peculiarly unto himself from the world, and that all that shall\nbe saved out of the world are to be transplanted out of the wilderness of\nthe world, and added unto his church or garden.[276]\n\n[Sidenote: The nonconformist\u2019s grounds necessarily enforce a separation\nof the church from the unclean, in clean and holy things.]\n\nSecondly, that all the grounds and principles leading to oppose bishops,\nceremonies, common prayer, prostitution of the ordinances of Christ to\nthe ungodly, and to the true practice of Christ\u2019s own ordinances, do\nnecessarily, as before I intimated, and Mr. Canne hath fully proved,\nconclude a separation of holy from unholy, penitent from impenitent,\ngodly from ungodly, &c; and that to frame any other building upon such\ngrounds and foundations, is no other than to raise the form of a square\nhouse upon the keel of a ship, which will never prove a soul saving true\nark or church of Jesus Christ, according to the pattern.\n\n[Sidenote: The great suffering for this cause.]\n\nThirdly, the multitudes of holy and faithful men and women, who since\nQueen Mary\u2019s days have witnessed this truth by writing, disputing, and\nin suffering loss of goods and friends, in imprisonments, banishments,\ndeath, &c.\u2014I confess the nonconformists have suffered also; but they that\nhave suffered for this cause, have far exceeded, in not only witnessing\nto those grounds of the nonconformists, but to those truths also, the\nunavoidable conclusions of the nonconformists\u2019 principles.\n\n[Sidenote: Mr. Cotton\u2019s and others\u2019 zealous practice of separation in New\nEngland. Mr. Cotton allowing liberty to frequent those parishes in Old\nEngland: which parishes he himself persecutes in New England.]\n\nFourthly, what is that which Mr. Cotton and so many hundreds fearing\nGod in New England walk in, but a way of separation? Of what matter do\nthey profess to constitute their churches, but of true godly persons?\nIn what form do they cast this matter, but by a voluntary uniting, or\nadding of such godly persons, whom they carefully examine, and cause to\nmake a public confession of sin, and profession of their knowledge and\ngrace in Christ?[277] Nay; when other English have attempted to set up\na congregation after the parishional way, have they not been suppressed?\nYea; have they not professedly and lately answered many worthy persons,\nwhom they account godly ministers and people, that they could not permit\nthem to live in the same commonwealth together with them, if they set\nup any other church and worship than what themselves practise?[278]\nLet their own souls, and the souls of others seriously ponder in the\nfear of God, what should be the reason why themselves so practising,\nshould persecute others for not leaving open a gap of liberty to escape\npersecution and the cross of Christ, by frequenting the parishes in Old\nEngland, which parishes themselves persecute in New England, and will not\npermit them to breathe in the common air amongst them.\n\n[Sidenote: A great mystery in the escaping of the cross of Christ.]\n\nFifthly, in the parishes, which Mr. Cotton holds but the inventions of\nmen,[279] however they would have liberty to frequent the worship of the\nword, yet they separate from the sacraments; and yet, according to Mr.\nCotton\u2019s own principles, as before, there is as true communion in the\nministration of the word in a church estate as in the seals: what mystery\nshould be in this, but that here also the cross or gibbet of Christ may\nbe avoided in a great measure, if persons come to church, &c.\n\n[Sidenote: The New English churches pretended by some to be purer than\nthe first established by the apostles.]\n\nLastly, however, he saith, he hath not found such presence of Christ,\nand evidence of his Spirit in such churches, as in the parishes: what\nshould be the reason of their great rejoicings and boastings of their\nown separations in New England, insomuch that some of the most eminent\namongst them have affirmed that even the apostles\u2019 churches were not so\npure? Surely if the same New English churches were in Old England, they\ncould not meet without persecution, which therefore in Old England they\navoid by frequenting the way of church worship, which in New England they\npersecute\u2014the parishes.\n\n[Sidenote: The reformation desired now had been accounted heresy in\nEdward the Sixth\u2019s days.]\n\nUpon these considerations, how can Mr. Cotton be offended that I should\nhelp (as he calls them) any zealous souls, not against the mighty\nordinances of the Lord Jesus, but to seek after the Lord Jesus without\nhalting? Yea; why should Mr. Cotton, or any desirous to practise\nreformation, kindle a fire of persecution against such zealous souls,\nespecially considering that themselves, had they so inveighed against\nbishops, common prayer, &c., in Edward the Sixth\u2019s days, had been\naccounted as great heretics, in those reforming times, as any now can\nbe in these? yet would it have been then, and since hath it been, great\noppression and tyranny to persecute their consciences, and still will it\nbe for them to persecute the consciences of others in Old or New England.\n\n[Sidenote: Persecution is unjust oppression wheresoever.]\n\nHow can I better end than Mr. Cotton doth, by warning, that all that will\nnot kiss the Son, that is, hear and embrace the words of his mouth, shall\nperish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul\nto whom these lines may come, seriously to consider in this controversy,\nif the Lord Jesus were himself in person in Old or New England, what\nchurch, what ministry, what worship, what government he would set up, and\nwhat persecution he would practise toward them that would not receive\nHim?[280]\n\n\n\n\nFOOTNOTES\n\n\n[1] Bancroft\u2019s Hist. of U. S. i. 342. Knowles\u2019 Life of R. Williams, p. 31.\n\n[2] See Broadmead Records, Introd. p. xxii.\n\n[3] Neal\u2019s Hist. of N. England, i. 141, 144. Baillie\u2019s Dissuasive, p. 66.\nMather\u2019s Magnalia, i. 19.\n\n[4] Neal, i. 144. Bancroft, i. 350. Cotton Mather\u2019s Magnalia, book i. p.\n19. Backus\u2019 Hist. of Baptists in New England, i. 45.\n\n[5] Knowles, p. 37.\n\n[6] Bancroft, i. 367.\n\n[7] Knowles, p. 23, 391. Backus, i. 508.\n\n[8] \u201cMaster Cotton may call to mind that the discusser [Williams], riding\nwith himself and one other of precious memory, Master Hooker, to and\nfrom Sempringham, presented his arguments from scripture, why he durst\nnot join with them in their use of Common Prayer.\u201d Bloody Tenent more\nBloody, p. 12. See also pp. 43 and 374 of the present volume. Baillie\u2019s\nDissuasive, p. 55.\n\n[9] In his letter to Major Mason, he refers to \u201cKing James, whom I have\nspoke with.\u201d Knowles, p. 31.\n\n[10] Such is Governor Winthrop\u2019s testimony. Knowles, p. 46.\n\n[11] Welde\u2019s Answer to W. R. p. 10. 4to. 1644.\n\n[12] Backus, i. 54, 57.\n\n[13] See pp. 287, 247, 353. Knowles, pp. 45, 49. Backus, i. 49. Bancroft,\ni. 360. At Taunton, the minister, Mr. Streete, \u201cpublicly and earnestly\npersuaded his church members to give land to none but such as might be\nfit for church members: yea, not to receive such English into the town.\u201d\nBloody Tenent more Bloody, p. 283. By a subsequent law no church could be\nconstituted without the sanction of the magistrates: and the members of\nany church formed without it, were deprived of the franchise. Backus, i.\n77.\n\n[14] See pp. 247, 287, 353, &c. \u201cMr. Cotton effectually recommended,\nthat none should be elected nor electors therein, except such as were\nvisible subjects of our Lord Jesus Christ, personally confederated in our\nchurches.\u201d Mather\u2019s Magnalia, b. iii. p. 21.\n\n[15] Backus, i. 54. Knowles, p. 50.\n\n[16] Knowles, p. 53. Mr. Cotton, in his Answer to Roger Williams, tells\nus that \u201celder Brewster warned the whole church of the danger of his\nspirit, which moved the better part of the church to be glad of his\nremoval from them into the Bay.\u201d Cotton\u2019s Answer, p. 4.\n\n[17] Mather\u2019s Magnalia, iii. 20. Cotton\u2019s Way of Cong. Churches, pp. 16,\n30.\n\n[18] Knowles, pp. 42, 43. \u201cIt was requested of Mr. Cotton,\u201d says his\ndescendant Cotton Mather, \u201cthat he would from the laws wherewith God\ngoverned his ancient people, form an abstract of such as were of a moral\nand lasting equity; which he performed as acceptably as judiciously....\nHe propounded unto them, an endeavour after a theocracy, as near as might\nbe to that which was the glory of Israel, the peculiar people.\u201d Magnalia,\niii. 20. Backus, i. 79.\n\n[19] Knowles, p. 57, 61. Master John Cotton\u2019s Answer to Master Roger\nWilliams, p. 4. This is usually bound up with the \u201cBloudy Tenent Washed,\u201d\nand cited as part II.: it is, however, a separate piece, and separately\npaged, and is Cotton\u2019s Answer to the second treatise in this volume.\n\n[20] Cotton\u2019s Answer, p. 4. Knowles, p. 61. Mather, vii. 7. Backus, i. 57.\n\n[21] Knowles, p. 66.\n\n[22] So Winthrop. Knowles, pp. 68-70. Backus, i. 67, 68. See also p. 422\nof this volume. Cotton\u2019s Answer, p. 4.\n\n[23] See p. 372. Cotton\u2019s Answer, pp. 5, 9. Cotton treats his sickness as\na \u201ccheck from the hand of God,\u201d p. 56.\n\n[24] See pp. 387, 388. Bancroft, i. 373.\n\n[25] Knowles, pp. 71, 72. The sentence was as follows:\u2014\u201cWhereas Mr. Roger\nWilliams, one of the elders of the church of Salem, hath broached and\ndivulged divers new and dangerous opinions, against the authority of\nmagistrates; as also writ letters of defamation, both of the magistrates\nand churches here, and that before any conviction, and yet maintaineth\nthe same without any retractation; it is therefore ordered that the said\nMr. Williams shall depart out of this jurisdiction within six weeks, now\nnext ensuing, which, if he neglect to perform, it shall be lawful for the\ngovernor and two of the magistrates to send him to some place out of this\njurisdiction, not to return any more without licence from the Court.\u201d\nBackus, i. 69, 70.\n\n[26] Cotton\u2019s Answer, p. 26.\n\n[27] Cotton\u2019s Answer, pp. 27-30.\n\n[28] Bloody Tenent more Bloody, p. 276.\n\n[29] Bancroft, i. 327.\n\n[30] See pp. 249, 257, 262. Mr. Cotton pleads that anabaptists and others\nwere not compelled _against_ conscience; nor were they punished for\nconscience\u2019 sake; but for _sinning_ against conscience. Tenent Washed,\npp. 165, 189; Backus, i. 98.\n\n[31] See pp. 186, 331; Bloody Tenent more Bloody, p. 122. By the law of\nSeptember 6, 1638, the time was extended to six months. Backus, i. 45,\n98; Bancroft, i. 349.\n\n[32] \u201cThe Lady Moody, a wise and amiable religious woman, being taken\nwith the error of denying baptism to infants, was dealt withal by many\nof the elders and others, and admonished by the church at Salem.\u201d To\navoid more trouble, she went amongst the Dutch; but was excommunicated.\nIn 1651, the Rev. J. Clarke and Mr. O. Holmes, of Rhode Island, for\nvisiting a sick baptist brother in Massachusetts, were arrested, fined,\nimprisoned, and whipped. At an earlier period, they had been compelled to\nleave Plymouth for their opinions. Mr. Cotton approved of this. Backus,\ni. 146, 207, 225.\n\n[33] Williams\u2019s Letter to Endicot. Bloody Tenent more Bloody, p. 305. See\np. 245.\n\n[34] \u201cWhilst he lived at Salem, he neither admitted, nor permitted\nany church members but such as rejected all communion with the parish\nassemblies, so much as in hearing the word amongst them.\u201d Cotton\u2019s\nAnswer, p. 64. See p. 397 of this volume.\n\n[35] \u201cThe substance of the true estate of churches abideth in their\ncongregational assemblies.\u201d Cotton\u2019s Answer, p. 109. Cotton refers here\nto the parish congregations.\n\n[36] See pp. 243, 244, 392. Mather\u2019s Magnalia, i. 21.\n\n[37] Cotton charges Williams with attempting to draw away the Salem\nchurch from holding communion with all the churches of the Bay, \u201cbecause\nwe tolerated our members to hear the word in the parishes of England.\u201d\nTenent Washed, p. 166.\n\n[38] See p. 246. Bloody Tenent more Bloody, p. 230.\n\n[39] It must have reached Williams _after_ his settlement at Providence.\nCotton, in 1647, says he wrote it about \u201chalf a score years ago,\u201d which\nwould give the date of 1637.\n\n[40] See p. 377. Cotton\u2019s Answer, p. 8, 9, 13, 36-39. \u201cI did never intend\nto say that I did not consent to the justice of the sentence when it was\npassed.\u201d\n\n[41] Cotton says, \u201cSome of his friends went to the place appointed by\nhimself beforehand, to make provision of housing and other necessaries\nagainst his coming.\u201d Answer p. 8. This, however, is very doubtful.\n\n[42] See p. 388. Knowles, p. 73. Backus, i. 70. Governor Winthrop had\nprivately advised him to leave the colony. The friendship of this\neminent man was of frequent service to our exile. Cotton declares that\nthe officer who served the warrant saw \u201cno sign of sickness upon him.\u201d\nAnswer, p. 57. This he might not choose to see.\n\n[43] See p. 370. Knowles, p. 395.\n\n[44] Now called Rehoboth.\n\n[45] Quoted from his \u201cKey,\u201d &c., by Knowles, p. 101.\n\n[46] The land at this spot still bears the designation of \u201cWhat Cheer.\u201d\n\n[47] The vivid and dramatic poem of Judge Durfee, entitled \u201cWhat Cheer?\u201d\nis founded on the supposed events of his journey through this howling\nwilderness, and amid its savage inhabitants.\n\n[48] Letter to Major Mason. Knowles p. 394, Benedict, p. 449.\n\n[49] This view has been ably advocated by General Fessenden, from whose\nmanuscript some of the above particulars are taken by Benedict, in the\nnew edition of his Hist. of the Baptists, p. 449.\n\n[50] Knowles, p. 103, 112. Backus, i. 90, 94.\n\n[51] Letter to Mason. Knowles, p. 398.\n\n[52] Backus, i. 95, 115. Knowles, p. 148.\n\n[53] Knowles, p. 149, 395.\n\n[54] Knowles, p. 165. Benedict, p. 441. Backus, i. 105.\n\n[55] Backus, i. 107. Knowles, p. 176. Hanbury, iii. 571.\n\n[56] Backus, i. 107, 108. Knowles, p. 170.\n\n[57] As p. 40. Cotton says, he fell \u201cfrom all ordinances of Christ\ndispensed in any church way, till God shall stir up himself, or some new\napostles, to recover and restore all ordinances, and churches of Christ\nout of the ruins of anti-christian apostacy.\u201d Cotton\u2019s Answer, p. 2. The\ninsinuation in this passage is both unjust and untrue.\n\n[58] Pp. 4, 379. Knowles, p. 172. Callender\u2019s Historical Discourse, by\nDr. R. Elton, p. 101.\n\n[59] Cotton\u2019s Answer, p. 9.\n\n[60] Knowles, p. 181. Callender, p. 159. Backus, i. 112. Bancroft, i.\n380. The attachment of the Rhode Islanders to this great principle\nreceives a curious illustration in the case of one Joshua Verin, who was\ndeprived for a time of his franchise for refusing to his wife liberty\nof conscience, in not permitting her to go to Mr. Williams\u2019s meeting as\noften as requisite. Backus, i. 95.\n\n[61] Backus, i. 147.\n\n[62] Backus, i. 148. Knowles, p. 198.\n\n[63] Elton, in notes to Callender, p. 230. Knowles, p. 208.\n\n[64] See p. 36.\n\n[65] See Tracts on Liberty of Conscience, pp. 214-225.\n\n[66] Bloudy Tenent Washed, p. 1.\n\n[67] Bloody Tenent yet more Bloody, pp. 4, 290. The only edition known to\nus of the prisoner\u2019s arguments with Mr. Cotton\u2019s reply, is of the date\n1646, with the following title: \u201cThe Controversie concerning Liberty\nof Conscience in Matters of Religion, truly stated, and distinctly and\nplainly handled by Mr. John Cotton of Boston in New England. By way of\nanswer to some arguments to the contrary sent unto him, wherein you have,\nagainst all cavils of turbulent spirits, clearly manifested wherein\nliberty of conscience in matters of religion ought to be permitted, and\nin what cases it ought not, by the said Mr. Cotton. London. Printed\nfor Thomas Banks. 1646.\u201d It is a quarto pamphlet of fourteen pages,\nand signed _John Cotton_, and agrees with Williams\u2019s copy of it in the\n\u201cBloudy Tenent.\u201d\n\n[68] See p. 189.\n\n[69] Bloody Tenent Washed, pp. 150, 192.\n\n[70] Bloody Tenent more Bloody, pp. 222, 291.\n\n[71] Mather\u2019s Magnalia, iii. 128, v. 22.\n\n[72] Backus, i. 66.\n\n[73] Bloody Tenent more Bloody, p. 38.\n\n[74] Tracts on Liberty of Conscience and Persecution, 1614-1661. Hanserd\nKnollys Society, 1846.\n\n[75] The Second Part of the Vanity and Childishness of Infants\u2019 Baptism.\nBy A. R. p. 27. London, 1642.\n\n[76] In \u201cM. S. to A. S. with a Plea for Liberty of Conscience in a Church\nWay, &c.\u201d London, 1644. 4to. pp. 110. Also in \u201c\u0398\u03b5\u03bf\u03bc\u03b1\u03c7\u03af\u03b1; or, the grand\nimprudence of fighting against God,\u201d &c., 4to. 1644.\n\n[77] London, 4to. 1644, p. 13. Cotton\u2019s Answer, p. 2. Orme\u2019s Life of\nOwen, p. 100.\n\n[78] Tracts on Lib. of Conscience, p. 270.\n\n[79] These differences are stated by Mr. Gammell in his Life of Williams,\np. 215, to exist in the _two_ copies he has seen in America. The only\ncopies we have seen in this country, are those in the Bodleian Library,\nand the British Museum; _both_ of which have the table of errata.\n\n[80] Baillie\u2019s Dissuasive. Epist. Introd. ed. 1645. Hanbury\u2019s Memorials,\nii. 403; iii. 110, 127.\n\n[81] Bloody Tenent more Bloody, p. 38.\n\n[82] The two parts of this work are quoted in the notes to this volume,\nas \u201cCotton\u2019s Reply,\u201d and \u201cCotton\u2019s Answer.\u201d\n\n[83] [See Tracts on Liberty of Conscience and Persecution, p. 217.\nHanserd Knollys Society, 1846.]\n\n[84] Essay of Religion. [Eos qui conscientias premi, iisque vim inferri\nsuadent, sub illo dogmate, cupiditates suas subtexere, illamque rem sua\ninteresse, putare. De Unitate Ecclesi\u00e6.]\n\n[85] It is rarely seen that ever persons were persecuted for their\nconscience, but by such persecution they were confirmed and hardened in\ntheir conscience.\n\n[86] [See Tracts on Liberty of Conscience, pp. 214-224.]\n\n[87] Sozom. lib. 1. Eccles. Hist. chap. 19, 20. [Fleury, Eccles. Hist.\nLiv. xi. c. 23. \u201cThe impious Arius was banished into one of the remote\nprovinces of Illyricum.... The emperor had now imbibed the spirit of\ncontroversy, and the angry, sarcastic style of his edicts was designed to\ninspire his subjects with the hatred which he had conceived against the\nenemies of Christ.\u201d Gibbon, Decline and Fall, p. 317. 8vo. edit.]\n\n[88] In Epist. 166. [Tunc Constantinus prior contr\u00e1 partem Donati\nseverissimam legem. Hunc imitati filii ejus talia pr\u00e6ceperunt. Quibus\nsuccedens Julianus deserto Christi et inimicus, supplicantibus vestris\nRogatiano et Pontio libertatem perditioni partis Donati permisit\u2014Huic\nsuccessit Jovianus\u2014Deinde Valentinianus, legite quam contra vos jusserit.\nInde Gratianus et Theodosius\u2014Veri Christiani non pro heretico errore\np\u0153nas justissimas sicut vos, sed pro catholica veritate passiones\ngloriosissimas pertulerunt. S. Aug. Opera, Tom. ii. fol. 156. Ed.\nVenetiis, 1552.]\n\n[89] [Igitur et scintilla statim ut apparuerit, extinguenda est, et\nfermentum a mass\u00e6 vicinia se movendum, secand\u00e6 putrid\u00e6 carnes, et\nscabiosum animalia caulis ovium repellendum, ne tota domus, massa,\ncorpus, et pecora ardeat, corrumpatur, putrescat, intereant. Arius in\nAlexandria una scintilla fuit, sed quia non statim oppressa est, totum\norbem ejus flamma populata est. S. Hieronymi Opera. Tom. iii, p. 927.\nParisiis, 1609. ed.]\n\n[90] [Sunt duo libri mei, quorum titulos est contra partem Donati. In\nquorum primo libro dixi non mihi placere ullius seculari potestatis\nimpetu schismaticos ad communionem violenter arctari. Quod (et) vere mihi\nnon placebat, qua nondum expertus eram, vel quantum mali eorum auderet\nimpunitas, vel quantum eis in melius mutandis conferre posset diligentia\ndisciplin\u00e6. Retract. ii. Opera, tom. i. fol. 10. To the same effect in\nEpist. 48, 50, tom. ii. fol. 35, 45. Quid enim non isti juste patiuntur,\ncum ex altissimo dei presidentis, et ad cavendum ignem \u00e6ternum flagellis\ntalibus admonentis judicio patiuntur, et merito criminum, et ordine\npotestatum? Contra Epist. Parmen. tom. vii. fol. 4. Tract xi. in Evang.\nJoann. tom. ix.]\n\n[91] [Vindicavit (diximus) Moyses, vindicavit Helias, vindicavit Phinees.\nVindicavit Macarius. Si nihil offenderant, qui occisi esse dicuntur,\nfit Macarius reus, in eo quod solus nobis nescientibus, et vobis\nprovocantibus fecit. S. Optati Opera, p. 75. Parisiis, 1679.]\n\n[92] [Melius proculdubio gladio coercentur, illius videlicet qui non sine\ncausa gladium portat, quam in suum errorem multos trajicere permittantur.\nDei enim minister ille est, vindex in iram ei qui male agit. Opera, tom.\niii. p. 369. edit. Parisiis, 1836.]\n\n[93] [Fidelis expositio errorum Mich. Serveti et brevis eorundem\nrefutatio, ubi docetur, jure gladii coercendos esse h\u00e6reticos. Calvini\nTract. Theol. p. 686. edit. 1597.]\n\n[94] [Beza Tract. Theol. tom. i. p. 85. edit. 1582.]\n\n[95] [Aretius. Hist. Val. Gentilis. Geneva, 1567.]\n\n[96] [\u201cThus a man may find a knot in a bulrush, yea, thus a man that were\ndisposed might find fault with the comforts of God for not being full and\ncomplete.\u201d Reply of Cotton in The Bloudy Tenent Wash\u2019d and made White in\nthe Bloud of the Lambe, p. 4, edit. 1647.]\n\n[97] [\u201cFundamental doctrines are of two sorts: some hold forth the\nfoundation of Christian religion\u2014others concern the foundation of the\nchurch. I speak of the former sort of these only\u2014the other sort I look at\nas less principal, in comparison of these.\u201d Cotton\u2019s Reply, p. 5.]\n\n[98] [\u201cIt is not truly said, that the Spirit of God maketh the ministry\none of the foundations of Christian religion, for it is only a foundation\nof church order, not of faith, or religion.\u201d Cotton\u2019s Reply, p. 8.]\n\n[99] [In his Reply, Mr. Cotton affects to have forgotten these\nadmonitions and arguments; but Mr. Williams, in his rejoinder, reminds\nhim that once, when riding together in company with Mr. Hooker to and\nfrom Sempringham, Mr. Williams did thus address Mr. Cotton, whose reply\nwas to the effect, \u201cthat he selected the good and best prayers in his use\nof that book, as the author of the Council of Trent used to do.\u201d Cotton\u2019s\nReply, p. 8; Williams\u2019 Bloudy Tenent made yet more Bloudy, p. 12.]\n\n[100] It pleaseth God sometimes, beyond his promise, to convey blessings\nand comfort to His, in false worships.\n\n[101] [\u201cThough I say, that it is not lawful to persecute any, though\nerring in fundamental and weighty points, till after once or twice\nadmonition, I do not therefore say, that after once or twice admonition,\nthen such consciences may be persecuted. _But that if such a man, after\nsuch admonition, shall still persist in the error of his way, and be\ntherefore punished, he is not persecuted for cause of conscience, but\nfor sinning against his conscience...._ It was no part of my words or\nmeaning, to say, that every heretic, though erring in some fundamental\nand weighty points, and for the same excommunicated, shall forthwith be\npunished by the civil magistrate; unless it do afterwards appear that he\nbreak forth further, either into blasphemy, or idolatry, or seducement of\nothers to his heretical pernicious ways.\u201d Cotton\u2019s Reply, p. 27.]\n\n[102] [\u201cIn alleging that place, I intended no other persecution, but\nthe church\u2019s against such an heretic by excommunication.... Verily\nexcommunication is a persecution, and a lawful persecution, if the\ncause be just offence; as the angel of the Lord is said to persecute\nthe wicked, Psal. xxxv. 6.... Sure it is the Lord Jesus accounteth it a\npersecution to his disciples, to be delivered up into the synagogues, and\nto be cast forth out of the synagogues, Luke xxi. 12, with John xvi. 2.\u201d\nCotton\u2019s Reply, p. 32.]\n\n[103] [\u201cAnd for the civil state, we know no ground they have to persecute\nJews, or Turks, or other pagans, for cause of religion, though they all\nerr in fundamentals. No, nor would I exempt anti-christians neither\nfrom toleration, notwithstanding their fundamental errors, unless\nafter conviction they still continue to seduce simple souls into their\ndamnable and pernicious heresies: as into the worship of false gods,\ninto confidence of their own merits for justification, into seditious\nconspiracies against the lives and states of such princes as will not\nsubmit their consciences to the bishop of Rome.\u201d Cotton\u2019s Reply, p. 33.]\n\n[104] [\u201cThis is too vast an hyperbole: as if murderers, seditious\npersons, rebels, traitors, were none of them such as did break the city\u2019s\nor kingdom\u2019s peace at all; but they only who are too sharp against\ncorruptions in religion.\u201d Cotton\u2019s Reply, p. 36.]\n\n[105] [\u201cWhat hurt do they get by being caught? Hypocrites, and corrupt\ndoctrines and practices, if they be found like unto good Christians, or\nsound truths, what hurt do they catch when I say such are to be tolerated\nto the end of the world? But\u2014I acknowledge\u2014that by tares are meant such\nkind of evil persons as are like unto the good.\u201d Cotton\u2019s Reply, p. 37.]\n\n[106] [\u201cIf the Discusser had cast his eye a little lower, he might have\nfound that Christ interpreteth the tares not only to be persons, but\nthings, \u03c0\u03ac\u03bd\u03c4\u03b1 \u03c4\u1f70 \u03c3\u03ba\u03ac\u03bd\u03b4\u03b1\u03bb\u03b1, all things that offend, as well as those that\ndo iniquity. But I shall not stick upon that at all. Let the tares be\npersons, whether hypocrites, like unto true Christians, or holders forth\nof scandalous and corrupt doctrines and practices like unto sound.\u201d\nCotton\u2019s Reply, p. 38.]\n\n[107] Hence were the witnesses of Christ, Wickliff and others, in Henry\nthe Fourth\u2019s reign, called Lollards, as some say, from Lolia, weeds\nknown well enough, hence taken for sign of barrenness: Infelix lolium et\nsteriles dominantur aven\u00e6. Others conceive they were so called from one\nLollard, &c.; but all papists accounted them as tares because of their\nprofession.\n\n[108] [\u201cIt is not true that \u03b6\u03b9\u03b6\u03ac\u03bd\u03b9\u03b1 signifieth all those weeds that grow\nup with the corn. For they be a special weed, growing up chiefly amongst\nthe wheat, more like to barley.... Neither is it true, that tares are\ncommonly and generally known as soon as they appear.... Yea, the servants\nof the husbandman did not discern the tares from the wheat, till the\nblade was sprung up, and brought forth fruit. It is like enough, they did\nnot suspect them at all by reason of the great likeness that was between\nthem whilst they were both in the blade.\u201d Cotton\u2019s Reply, p. 40.]\n\n[109] [\u201c1. It is true, Christ expoundeth the field to be the world; but\nhe meant not the wide world, but, by an usual trope, the church scattered\nthroughout the world.... 2. If the field should be the world, and the\ntares anti-christians and false Christians: it is true, Satan sowed them\nin God\u2019s field, but he sowed them in the church.... 3. It is not the will\nof Christ, that anti-christ and anti-christians, and anti-christianity,\nshould be tolerated in the world, until the end of the world. For God\nwill put it into the hearts of faithful princes, in fulness of time, to\nhate the whore, to leave her desolate and naked, &c. Rev. xvii. 16, 17.\u201d\nCotton\u2019s Reply, pp. 41, 42.]\n\n[110] [\u201cIt is no impeachment to the wisdom of Christ to call his elect\nchurches and saints throughout the world, by the name of the world....\nIt is no more an improper speech, to call the church the world, than to\nspeak of Christ as dying for the world, when he died for his church.\u201d Ib.\np. 43.]\n\n[111] [\u201c1. Did not Christ preach and sow the seed of the word to\nall those four sorts of hearers? And yet he was the minister of the\ncircumcision, and preached seldom to any, but to church members, members\nof the church of Israel.... 2. If the children of church members be in\nthe church, and of the church, till they give occasion of rejection,\nthen they growing up to years become some of them like the highway side,\nothers like the stony, &c.... 3. It is the work of the church to seek\nthe changing of the bad into the good ground. For is it not the proper\nwork of the church, to bring on the children to become the sincere people\nof God?... 4. There is not such resemblance between highway-side ground\nand good ground, as is between tares and wheat. Nor would the servants\never ask the question, whether they should pluck up weeds out of the\nhighway-side, &c.\u201d Cotton\u2019s Reply, pp. 44, 45.]\n\n[112] [\u201c1. These tares are not such sinners as are contrary to the\nchildren of the kingdom; for then none should be opposite to them but\nthey. 2. The tares were not discerned at first till the blade was sprung\nup, and brought forth fruit.\u201d Cotton\u2019s Reply, p. 45.]\n\n[113] [\u201cNeither is it true that anti-christians are to be let alone\nby the ordinance of Christ, till the end of the world. For what if\nthe members of a Christian church shall some of them apostate to\nanti-christian superstition and idolatry, doth the ordinance of Christ\nbind the hands of the church to let them alone? Besides, what if any\nanti-christian persons, out of zeal to the catholic cause, and out of\nconscience to the command of their superiors, should seek to destroy the\nking and parliament, should such an one by any ordinance of Christ be let\nalone in the civil state?\u201d Cotton\u2019s Reply, p. 47.]\n\n[114] [\u201cLet it be again denied, that hypocrites, when they appear to\nbe hypocrites, are to be purged out by the government of the church.\nOtherwise they may soon root out, sometime or other, the best wheat in\nGod\u2019s field, and the sweetest flowers in the garden, who sometimes lose\ntheir fatness and sweetness for a season.\u201d Cotton\u2019s Reply, p. 48.]\n\n[115] [\u201cNot every hypocrite, but only such, who either walk inordinately\nwithout a calling, or idly and negligently in his calling.\u201d Ib. p. 49.]\n\n[116] [\u201cBut what if their worship and consciences incite them to civil\noffences? How shall then the civil state keep itself safe with a civil\nsword?\u201d Cotton\u2019s Reply, p. 50.]\n\n[117] [\u201cBut if their members be leavened with anti-christian idolatry\nand superstition, and yet must be tolerated\u2014will not a little leaven, so\ntolerated, leaven the whole lump? How then is the safety of the church\nguarded?\u201d Ib. p. 50.]\n\n[118] [\u201cThe elect of God shall be saved: but yet if idolaters and\nseducers be tolerated\u2014the church will stand guilty before God of the\nseduction and corruption of the people of God.\u201d Ib. p. 50.]\n\n[119] [\u201cThere is no fear of plucking up the wheat, by rooting out\nidolaters and seducers\u2014the censures inflicted (upon God\u2019s people), would\nbe blessed of God to their recovery and healing.\u201d Cotton\u2019s Reply, p. 51.]\n\n[120] [\u201cIt would as well plead for the toleration of murderers, robbers,\nadulterers, extortioners, &c., for all these will the mighty angels\ngather into bundles, &c.\u201d Cotton\u2019s Reply, p. 51.]\n\n[121] [\u201cCertain it is from the word of truth, that the anti-christian\nkingdom shall be destroyed and rooted up by Christian princes and states\nlong before the great harvest of the end of the world.... And either such\nprinces must perform this great work without prayer, and then it were not\nsanctified to God, or if it be a sacrifice sanctified to God, they must\npray for their desolation before they inflict it.\u201d Cotton\u2019s Reply, p. 53.]\n\n[122] [\u201cIt might as truly be said the ministers of Christ are forbidden\nto denounce present or speedy destruction to any murderers, &c.\u201d Cotton\u2019s\nReply, p. 54.]\n\n[123] [\u201cIt is moral equity, that blasphemers, and apostate idolaters\nseducing others to idolatry, should be put to death, Levit. xxiv. 16....\nThe external equity of that judicial law of Moses was of moral force, and\nbindeth all princes to express that zeal and indignation, both, against\nblasphemy in such as fall under their just power, which Ahab neglected;\nand against seduction to idolatry, which Ahab executed, or else Elijah,\nor some others, by his consent.\u201d Cotton\u2019s Reply, p. 55.]\n\n[124] [\u201cIt was no just cause for the civil magistrate to punish the\nPharisees, for that they took unjust offence against Christ\u2019s wholesome\ndoctrine. For neither was the doctrine itself a fundamental truth;\nnor was their offence against it a fundamental error, though it was\ndangerous. Besides, the civil magistrates had no law established about\ndoctrines, or offences of that nature. And therefore, they could take no\njudicial cognizance of any complaint presented to them about the same.\u201d\nCotton\u2019s Reply, p. 57.]\n\n[125] [\u201cPaul\u2019s appeal to C\u00e6sar, was about the wrongs done unto the Jews.\nThe wrongs to them were not only civil, but church offences, which Paul\ndenied.... A man may be such an offender in matters of religion, against\nthe law of God, against the church, as well as in civil matters against\nC\u00e6sar, as to be worthy of death.... Paul, or any such like servant\nof Christ, if he should commit any such offence, he would not refuse\njudgment unto death.\u201d Ib. p. 59.]\n\n[126] [\u201cWe do not say, It is the holy will and purpose of God to\nestablish the doctrine and kingdom of his Son only this way, to wit, by\nthe help of civil authority. For it is his will also to magnify his power\nin establishing the same ... by the sufferings of his saints, and by\nthe bloody swords of persecuting magistrates: ... but it is the duty of\nmagistrates to know the Son, acknowledge his kingdom, and submit their\nthrones and crowns to it, &c.\u201d Cotton\u2019s Reply, p. 61.]\n\n[127] [\u201cWe do not allege that place in Isaiah, to prove kings and queens\nto be judges of ecclesiastical causes; but to be providers for the\nchurch\u2019s well-being, and protectors of it.\u201d Cotton\u2019s Reply, p. 61.]\n\n[128] [\u201cWe do not hold it lawful for a Christian magistrate to compel\nby civil sword either Pharisee, or any Jew, or pagan, to profess the\nreligion, or doctrine, of the Lord Jesus, much less do we think it meet\nfor a private Christian to provoke either Jewish or pagan magistrates to\ncompel Pharisees to submit to the doctrine or religion of Christ Jesus.\u201d\nCotton\u2019s Reply, p. 64. On this Mr. Williams observes, that Mr. Cotton\nbelieves \u201cit is no compulsion to make laws with penalties for all to come\nto church and to public worship.\u201d Bloudy Tenent yet more Bloudy, p. 87.]\n\n[129] [\u201cWhen the corruption, or destruction of souls, is a destruction\nalso of lives, liberties, estates of men, _lex talionis_ calleth for, not\nonly soul for soul, but life for life.\u201d Cotton\u2019s Reply, p. 64.]\n\n[130] [\u201cYet it is not only every man\u2019s duty, but the common duty of the\nmagistrates to prevent infection, and to preserve the common health of\nthe place, by removing infectious persons into solitary tabernacles.\u201d Ib.\np. 65.]\n\n[131] [\u201cThat hindereth not the lawful and necessary use of a civil sword\nfor the punishment of some such offences, as are subject to church\ncensure.... It is evident that the civil sword was appointed for a remedy\nin this case, Deut. xiii.... For he (the angel of God\u2019s presence) did\nexpressly appoint it in the Old Testament: nor did he ever abrogate it\nin the New.... The reason is of moral, i. e., of universal and perpetual\nequity to put to death any apostate seducing idolater, or heretic ... the\nmagistrate beareth not the sword in vain, to execute vengeance on such an\nevil doer.\u201d Cotton\u2019s Reply, pp. 66, 67.]\n\n[132] [\u201cIt is a carnal and worldly, and indeed an ungodly imagination, to\nconfine the magistrates\u2019 charge to the bodies and goods of the subject,\nand to exclude them from the care of their souls.... They may and ought\nto procure spiritual help to their souls, and to prevent such spiritual\nevils, as that the prosperity of religion amongst them might advance the\nprosperity of the civil state.\u201d Cotton\u2019s Reply, p. 68.]\n\n[133] [\u201cThe matter of this answer, it is likely enough, was given by me;\nfor it suiteth with my own apprehension, both then and now. But some\nexpressions in laying it down, I do not own, nor can I find any copy\nunder my own handwriting, that might testify how I did express myself,\nespecially in a word or two, wherein the discusser observeth, in cap.\n38, some haste, and light, sleepy attention.\u201d Cotton\u2019s Reply, p. 74. Mr.\nWilliams replies, \u201cIt is at hand for Master Cotton or any to see that\ncopy which he gave forth and corrected in some places with his own hand,\nand every word _verbatim_ here published.\u201d Bloody Tenent yet more Bloody,\np. 114. See ante, p. 22.]\n\n[134] [\u201cIt is far from me to say, that it is lawful for civil magistrates\nto inflict corporal punishments upon men contrary-minded, standing\nin the same state the Samaritans did. No such thought arose in my\nheart, nor fell from my pen\u2014that it is lawful for a civil magistrate\nto inflict corporal punishments upon such as are contrary-minded in\nmatters of religion.\u201d Cotton\u2019s Reply, p. 76. To this Mr. Williams\nexpresses his surprise as to the meaning Mr. Cotton puts upon the words\n_contrary-minded_, seeing the whole argument of his book is to show that\nheretics may be lawfully punished by the civil magistrate. P. 115.]\n\n[135] [\u201cLet it not seem strange to hear tell of unconverted Christians or\nunconverted converts. There is no contradiction at all in the words. When\nthe Lord saith, that _Judah turned unto him, not with all her heart, but\nfeignedly_, was she not then an unconverted convert? converted in show\nand profession, but unconverted in heart and truth?\u201d Cotton\u2019s Reply, p.\n78.]\n\n[136] [\u201cI have not yet learned that the children of believing parents\nborn in the church, are all of them pagans, and no members of the church:\nor that being members of the church, and so _holy_, that they are all of\nthem truly converted. And if they be not always truly converted, then let\nhim not wonder, nor stumble at the phrase of unconverted Christians.\u201d Ib.\np. 78.]\n\n[137] [\u201cIf opposition rise from within, from the members of the church,\nI do not believe it to be lawful for the magistrate to seek to subdue\nand convert them to be of his mind by the civil sword; but rather to\nuse all spiritual means for their conviction and conversion. But if the\nopposition still continue in doctrine and worship, and that against the\nvitals and fundamentals of religion, whether by heresy of doctrine or\nidolatry in worship, and shall proceed to seek the seduction of others,\nI do believe the magistrate is not to tolerate such opposition against\nthe truth in church members, or in any professors of the truth after due\nconviction from the word of truth.\u201d Cotton\u2019s Reply, p. 81.]\n\n[138] [\u201cYet it is not more than befell the church of Judah, in the\ndays of Ahaz and Hezekiah, Manasseh and Josiah; yet the prophets never\nupbraided them with the civil magistrate\u2019s power in causes of religion,\nas the cause of it.\u201d Cotton\u2019s Reply, p. 82.]\n\n[139] [\u201cA civil magistrate ought not to draw out his civil sword against\nany seducers till he have used all good means for their conviction,\nand thereby clearly manifested the bowels of tender commiseration and\ncompassion towards them. But if after their continuance in obstinate\nrebellion against the light, he shall still walk towards them in soft and\ngentle commiseration, his softness and gentleness is excessive large to\nfoxes and wolves; but his bowels are miserably straitened and hardened\nagainst the poor sheep and lambs of Christ.\u201d Cotton\u2019s Reply, p. 83.]\n\n[140] [Eusebii Eccles. Hist. lib. iv. c. xiii. The rescript is also found\nappended to the second apology of Justin Martyr, Opera, tom. i. p. 100,\nedit. Coloni\u00e6, 1686. By modern writers it is deemed spurious, although in\nspirit consonant with the well known temper of the emperor. Neander Ch.\nHist. i. p. 141. Gieseler, i. 130. Clark\u2019s For. and Theol. Lib.]\n\n[141] [\u201cThough the same arm may with a staff beat a wolf, yet it will not\nwith the same staff beat a sheep. The same voice from heaven that calleth\nthe sheep by name into the sheepfold, and leadeth them by still waters,\nthe same voice hath said, that anti-christian wolves and seducers shall\ndrink of blood, for they are worthy.\u201d Cotton\u2019s Reply, p. 86. To this Mr.\nWilliams replies, that if civil power may force out of the church, it may\nalso force in. \u201cIf civil power, to wit, by swords, whips, prisons, &c.,\ndrives out the spiritual or mystical wolf, the same undeniably must drive\nin the sheep.\u201d The Bloody Tenent yet more Bloody, p. 128.]\n\n[142] [\u201cIf those be peaceable and quiet subjects, that withdraw subjects\nfrom subjection to Christ: if they be loving and helpful neighbours, that\nhelp men on to perdition: if they be fair and just dealers, that wound\nthe souls of the best, and kill and destroy the souls of many, if such be\ntrue and loyal to civil government, that subject it to the tyranny of a\nforeign prelate, then it will be no advantage to civil states, when the\nkingdoms of the earth shall become the kingdoms of our Lord; and they may\ndo as good service to the civil state, who bring the wrath of God upon\nthem by their apostasy, as they that bring down blessings from heaven by\nthe profession and practice of the true religion in purity.\u201d Cotton\u2019s\nReply, pp. 87, 88.]\n\n[143] [\u201cMagistrates ought to be so well acquainted with matters of\nreligion, as to discern the fundamental principles thereof, and the\nevil of those heresies and blasphemies as do subvert the same. Their\nignorance thereof is no discharge of their duty before the Lord. Such\nwolfish oppressors, and doctrines, and practices as they cannot discern\nwith their own eyes, it will be their sin to suppress them, because they\ncannot do it of faith: or to tolerate them, because they are destructive\nto the souls of the people.\u201d Cotton\u2019s Reply, p. 89.]\n\n[144] [\u201cIt is no dishonour to Christ, nor impeachment of the sufficiency\nof the ordinances left by Christ, that in such a case his ministers of\njustice in the civil state, should assist his ministers of the gospel in\nthe church state.\u201d Ib. p. 91.]\n\n[145] [\u201cElders must keep within the bounds of their calling; but killing,\nand dashing out of brains, which is all one with stoning, was expressly\ncommanded in such a case to the people of God, by order from the judges.\nDeut. xiii. 10.\u201d Cotton\u2019s Reply, p. 91.]\n\n[146] [\u201cNor is it a frustrating of the sweet end of Christ\u2019s coming,\nwhich was to save souls, but rather a direct advancing of it, to destroy\n(if need be) the bodies of those wolves, who seek to destroy the souls of\nthose for whom Christ died.\u201d Cotton\u2019s Reply, p. 93.]\n\n[147] [\u201cThis is not unfitting nor improper, that a magistrate should draw\nhis sword, though not in matters spiritual, yet about matters spiritual,\nto protect them in peace, and to stave off the disturbers and destroyers\nof them.\u201d Cotton\u2019s Reply, p. 94.]\n\n[148] [_Saker_ is the peregrine hawk; but was applied to a piece of\nordnance of three inches and a half bore, carrying a ball of five pounds\nand a half weight.]\n\n[149] [\u201cIt is far from me to allow the civil magistrate to make use of\nhis civil weapons to batter down idolatry and heresy in the souls of men,\n... but if the idolater or heretic grow obstinate ... now the magistrate\nmaketh use, not of stocks and whips, but of death and banishment....\nHeretics and idolaters may be restrained from the open practice and\nprofession of their wickedness by the sword of justice, and such weapons\nof righteousness.\u201d Cotton\u2019s Reply, p. 95.]\n\n[150] [\u201cThis inference will not here follow: That, therefore, magistrates\nhave nothing to do to punish any violation, no, not of the weightiest\nduties of the first table.\u201d Cotton\u2019s Reply, p. 96.]\n\n[151] [Comment. in Rom. xiii. 5, tom. v. p. 200, ed. Tholuck.]\n\n[152] [\u201cBut how far off Calvin\u2019s judgment was to restrain civil\nmagistrates from meddling in matters of religion, let him interpret\nhimself in his own words, in his answer to Servetus, who was put to\ndeath for his heresies at Geneva by his procurement:\u2014Hoc uno, saith he,\ncontentus sum, Christi adventu; nec mutatum esse ordinem politicum, nec\nde magistratuum officio quicquam detractum.\u201d Cotton\u2019s Reply, p. 98.]\n\n[153] [Comment. in vers. 8, 10, tom. v. pp. 201, 202.]\n\n[154] [Bez\u00e6 Nov. Test. in loc. edit. Londini, 1585.]\n\n[155] [\u201cThough idolatry, and blasphemy, and heresy, be sins against\nthe first table: yet to punish these with civil penalties is a duty of\nthe second table.... It was neither the word nor judgment of Calvin or\nBeza, so to interpret Rom. xiii. as to exempt magistrates from power of\npunishing heresy and idolatry.\u201d Cotton\u2019s Reply, p. 99.]\n\n[156] [\u201cIn giving them a power and charge to execute vengeance on evil\ndoers, it behoved them to inquire and listen after true religion, to hear\nand try all, and upon serious, deliberate, and just scrutiny, to hold\nfast that which is good, and so prevent the disturbance thereof by the\ncontrary.... The cases of religion, wherein we allow civil magistrates\nto be judges are so fundamental and palpable, that no magistrate,\nstudious of religion,\u2014but, if he have any spiritual discerning, he cannot\nbut judge of such gross corruptions as are insufferable in religion.\u201d\nCotton\u2019s Reply, p. 101.]\n\n[157] [\u201cPaul did submit to C\u00e6sar\u2019s judgment-seat the trial of his\ninnocency, as well in matters of religion as in civil conversation. For\nhe pleadeth his innocency, that he was guilty of none of those things\nwhereof they did accuse him, and for trial hereof he appealeth to C\u00e6sar.\nNow the things whereof they did accuse him, were offences against the\nlaw of the Jews, and against the temple, as well as against C\u00e6sar. And\noffences against the law of the Jews, and against the temple, were\nmatters of religion.\u201d Cotton\u2019s Reply, p. 103.]\n\n[158] [\u201cWhat though the sword be of a material and civil nature?...\nIt can reach to punish not only the offenders in bodily life and\ncivil liberties, but also the offenders against spiritual life and\nsoul-liberties.... If the sword of the judge or magistrate be the\nsword of the Lord, why may it not be drawn forth, as well to defend\nhis subjects in true religion, as in civil peace?... What holy care of\nreligion lay upon the kings of Israel in the Old Testament, the same\nlieth now upon Christian kings in the New Testament, to protect the same\nin their churches.\u201d Cotton\u2019s Reply, pp. 104, 105.]\n\n[159] [In \u201cA Model of Church and Civil Power\u2014sent to the Church at\nSalem,\u201d examined at length by Mr. Williams, in some subsequent chapters\nof this volume.]\n\n[160] [\u201cWhen we say, the magistrate is an avenger of evil, we mean of all\nsorts or kinds of evil: not every particular of each kind. Secret evils,\nin thought, or affection, yea, in action too, but neither confessed, nor\nproved by due witnesses, the magistrate cannot punish.\u201d Cotton\u2019s Reply,\np. 110.]\n\n[161] [See before, p. 11.]\n\n[162] [See before, p. 24.]\n\n[163] Upon this point hath Mr. John Goodwin excellently of late\ndiscoursed. [In \u201cM. S. to A. S., with a Plea for Libertie of Conscience\nin a Church Way,\u201d &c. Lond. 1644. 4to. pp. 110. See Introduction to this\nvolume.]\n\n[164] [\u201cI willingly grant, it may be lawful for a civil magistrate to\ntolerate notorious evil doers in two cases, under which all the examples\nwill fall, which the _discusser_ allegeth; ... when the magistrates\u2019 hand\nis too weak and feeble, and the offenders\u2019 adherents too great and strong\n... and an evil may be tolerated to prevent other greater evils.... In\nordinary cases it is not lawful to tolerate a seducing false teacher. The\ncommandment of God is clear and strong, Deut. xiii. 8, 9.... Capitalia\nMosis politica sunt \u00e6terna.\u201d Cotton\u2019s Reply, p. 113.]\n\n[165] [\u201cIt will be hard for the _discusser_ to find anti-christian\nseducers clear and free from disobedience to the civil laws of a state,\nin case that anti-christ, to whom they are sworn, shall excommunicate\nthe civil magistrate, and prescribe the civil state to the invasion of\nforeigners.\u201d Cotton\u2019s Reply, p. 115.]\n\n[166] [See before, p. 22. \u201cThe letter denieth the lawfulness of all\npersecution in cause of conscience, that is, in matter of religion:\nI seek to evince the falsehood of it, by an instance of lawful\nchurch-prosecution in case of false teachers.\u201d Cotton\u2019s Reply, p. 117.]\n\n[167] [\u201cI intended to apply the scriptures written to the churches, and\nto the officers thereof, no further than to other churches and their\nofficers. The scriptures upon which we call in the magistrate to the\npunishment of seducers, are such as are directed to civil states and\nmagistrates, of which divers have been mentioned and applied before.\u201d\nCotton\u2019s Reply, p. 118.]\n\n[168] [See before, p. 24.]\n\n[169] [\u201cThis will no ways follow, unless all men\u2019s consciences in the\nworld did err fundamentally and obstinately after just conviction,\nagainst the very principles of Christian religion, or unless they held\nforth other errors ... and that in a turbulent and factious manner.\nFor in these cases only, we allow magistrates to punish in matters of\nreligion.\u201d Cotton\u2019s Reply, p. 120.]\n\n[170] [See before, p. 25.]\n\n[171] [\u201cThe answer which I gave to his argument is not taken from the\nlike number of princes, but from the greater piety and presence of God\nwith those princes who have professed and practised against toleration.\nIt is truly said, suffragia non sunt numeranda, sed ponderanda.\u201d Cotton\u2019s\nReply, p. 123.]\n\n[172] [\u201cIf the discusser had well observed, he would have found, it was\nnot the speech of the king, but of the prisoner.\u201d Cotton\u2019s Reply, p. 129.]\n\n[173] [\u201cThough the unknowing zeal of the one was sinful, yet it was the\nfruit of human frailty,\u2014error amoris; but the rage of the others was\ndevilish fury,\u2014amor erroris. Besides the unknowing zeal of the good\nemperors, lay not in punishing notorious heretical seducers ... it was\ntoleration that made the world anti-christian.\u201d Cotton\u2019s Reply, p. 132.]\n\n[174] [\u201cIt followeth not. For Queen Elizabeth might do well in\npersecuting seditious or seducing papists, according to conscience\nrightly informed, and King James do ill according to conscience\nmisinformed.\u201d Cotton\u2019s Reply, p. 136.]\n\n[175] [The Third Vial, pp. 6, 7. The object of Mr. Cotton in this work\nwas to justify the persecution of the papists by Queen Elizabeth, and the\nimitation of that conduct in the Low Countries. He says, \u201cThis phrase,\n_out of the altar_, holds forth some under persecution.... Duke D\u2019Alva\nboasts that 36,000 protestants were put to death by him, and in 1586 the\nJesuits were banished the country.... They [the protestants] justly say\n_Amen_, to the queen\u2019s law\u2014that as she gave the popish emissaries blood\nto drink\u2014the angel says, _Even so, Amen_. They acknowledge God\u2019s almighty\npower, that had given them power to make that law against them\u2014\u2018all\nstates rang of these laws, and it raised all Christendom,\u2019\u201d &c., &c. The\nPouring out of the Seven Vials: or an Exposition of Rev. xvi. By the\nlearned and reverend John Cotton, B.D. London, 1642. 4to.]\n\n[176] [See before, p. 26.]\n\n[177] [\u201cIf it be unlawful to banish any from the commonwealth for cause\nof conscience, it is unlawful to banish any from the church for cause of\nconscience.... If the censure of a man for cause of conscience by the\ncivil sword be persecution, it is a far greater persecution to censure a\nman for cause of conscience by the spiritual sword.... Sure I am, Christ\nJesus reckoneth excommunication for persecution, Luke xxi. 12.\u201d Cotton\u2019s\nReply, p. 143.]\n\n[178] [\u201cI see no reason why the chaste and modest eye of a Christian\nchurch should any more spare and pity a spiritual adulterer that seeketh\nto withdraw her from her spouse to a false Christ, than the eye of a holy\nIsraelite was to spare and pity the like tempters in days of old, Deut.\nxiii. 8.\u201d Ib. p. 144.]\n\n[179] [See before, p. 24.]\n\n[180] [\u201cThus far he may be constrained, by withholding such countenance\nand favour from him, such encouragement and employment from him, as a\nwise and discerning prince would otherwise grant to such as believe the\ntruth and profess it.\u201d Cotton\u2019s Reply, p. 145.]\n\n[181] [By the 35th of Elizabeth, all subjects of the realm above sixteen\nyears of age, were compelled to attend church under the penalties of\nfine and imprisonment. Collier\u2019s _Eccles. Hist._ vii. 163. The pilgrim\nfathers of New England adopted a similar obnoxious and persecuting law.\nIn the year 1631, it was enacted by their general court, \u201cthat no one\nshould enjoy the privileges of a freeman, unless he was a member of some\nchurch in the colony.\u201d \u201cEvery inhabitant was compelled to contribute to\nthe support of religion, and the magistrates insisted on the presence of\nevery man at public worship.\u201d Knowles\u2019s Memoir of Roger Williams, p. 44.\nBancroft\u2019s Hist. of U. States, i. 369.]\n\n[182] [\u201cI know of no constraint at all that lieth upon the consciences\nof any in New England, to come to church.... Least of all do I know\nthat any are constrained to pay church duties in New England. Sure I\nam, none in our own town are constrained to pay any church duties at\nall. What they pay they give voluntarily, each one with his own hand,\nwithout any constraint at all, but their own will, as the Lord directs\nthem.\u201d Cotton\u2019s Reply, p. 146. Mr. Williams thus rejoins, \u201cIf Mr. Cotton\nbe forgetful, sure he can hardly be ignorant of the laws and penalties\nextant in New England that are, or if repealed have been, against such as\nabsent themselves from church morning and evening, and for non-payment of\nchurch duties, although no members. For a freedom of not paying in his\ntown (Boston) it is to their commendation and God\u2019s praise. Yet who can\nbe ignorant of the assessments upon all in other towns, of the many suits\nand sentences in courts.\u201d &c. Bloody Tenent yet more Bloody, p. 216.]\n\n[183] [See before, p. 26.]\n\n[184] [\u201cIt is not true that the New English do tolerate the Indians, who\nhave submitted to the English protection and government, in their worship\nof devils openly.... It hath been an article of the covenant between\nsuch Indians as have submitted to our government, that they shall submit\nto the ten commandments.\u201d Cotton\u2019s Reply, p. 148. On the contrary Mr.\nWilliams re-asserts, that certain tribes of the Indians \u201cwho profess\nto submit to the English, continue in the public paganish worship of\ndevils\u2014I say openly, and constantly,\u201d and that their practices are in\nutter opposition to the ten commandments they had professed to receive.\nBloody Tenet, &c. p. 218.]\n\n[185] [But \u201cthat is a civil law whatsoever concerneth the good of the\ncity, and the propulsing of the contrary. Now religion is the best good\nof the city: and, therefore, laws about religion are truly called civil\nlaws, enacted by civil authority, about the best good of the city....\nHere will be needful the faithful vigilancy of the Christian magistrate,\nto assist the officers of the church in the Lord\u2019s work: the one to lay\nin antidotes to prevent infection, the other to weed out infectious,\nnoisome weeds, which the sheep of Christ will be touching and taking.\u201d\nCotton\u2019s Reply, p. 151.]\n\n[186] [See before, p. 27. Also, Tracts on Lib. of Conscience, p. 220.]\n\n[187] [In this paragraph Mr. Williams refers the above quotation to\nTertullian, but by an evident mistake or slip of the pen; we have,\ntherefore, inserted in the text \u201cJerome,\u201d instead of \u201cTertullian,\u201d as in\nthe copy.]\n\n[188] [\u201cThe Lord, through his grace, hath opened mine eye many a year\nago to discern that a national church is not the institution of the Lord\nJesus.\u201d Cotton\u2019s Reply, p. 156.]\n\n[189] [See before, p. 26.]\n\n[190] [\u201cIt is an untruth, that either we restrain men from worship\naccording to conscience, or constrain them to worship against conscience;\nor that such is my tenet and practice.\u201d Cotton\u2019s Reply, p. 157. \u201cI\nearnestly beseech,\u201d says Mr. Williams, \u201cevery reader seriously to ponder\nthe whole stream and series of Mr. Cotton\u2019s discourse, propositions,\naffirmations, &c., through the whole book, and he shall then be able to\njudge whether it be untrue that his doctrine tends not to constrain nor\nrestrain conscience.... And a cruel law is yet extant [in New England]\nagainst Christ Jesus, muffled up under the hood or veil of a law against\nanabaptistry.\u201d Bloody Tenet yet, &c., p. 233.]\n\n[191] [See before, p. 28.]\n\n[192] [\u201cThough the government of the civil magistrate do extend no\nfurther than over the bodies and goods of his subjects, yet he may and\nought to improve that power ... to the good of their souls; yea, he may\nmuch advance the good of their outward man also.\u201d Cotton\u2019s Reply, p. 162.]\n\n[193] [See before, p. 28.]\n\n[194] [\u201cWhen the wolf runneth ravenously upon the sheep, is it against\nthe nature of the true sheep to run to their shepherd? And is it then\nagainst the nature of the true shepherd to send forth his dogs to worry\nsuch a wolf, without incurring the reproach of a persecutor.\u201d Cotton\u2019s\nReply, p. 171.]\n\n[195] [See before, p. 28.]\n\n[196] [\u201cThe murder of the soul is not the only proper cause of a\nheretic\u2019s capital crime, but chiefly his bitter root of apostasy from\nGod: not only falling off himself from God, but seducing others.\u201d\nCotton\u2019s Reply, p. 175.]\n\n[197] [\u201cYet the very murderous attempt of killing a soul, in abusing an\nordinance of God, in corrupting a religion, is a capital crime, whether\nthe soul die of that wound or no.\u201d Cotton\u2019s Reply, p. 175.]\n\n[198] [\u201cAs for such as apostate from the known truth of religion, and\nseek to subvert the foundation of it, and to draw away others from it, to\nplead for their toleration, in hope of their conversion, is as much as to\nproclaim a general pardon for all malefactors; for he that is a wilful\nmurderer and adulterer now, may come to be converted and die a martyr\nhereafter.\u201d Cotton\u2019s Reply, p. 176.]\n\n[199] [\u201cIt appeareth he meant not that passage of Deut. xiii., but of\nExod. xxxii., where he put to death idolaters; and that of Levit. xxiv.,\nwhere he put the blasphemers to death.\u201d Cotton\u2019s Reply, p. 178.]\n\n[200] [\u201cThe text numbereth them 450 and he numbereth them 850.\u201d Cotton\u2019s\nReply, p. 179.]\n\n[201] [\u201cIs it a miracle for Elijah, with the aid of so many thousand\npeople of Israel, to put to death 450 men, whose spirits were\ndiscouraged, being convinced of their forgery and idolatry?\u201d Ib. p. 179.]\n\n[202] [See before, p. 17.]\n\n[203] [See before, p. 30.]\n\n[204] [An answer to thirty-two questions by the elders of the churches in\nNew England. Published by Mr. Peters; Lond., 1643.]\n\n[205] [\u201cIf princes be nursing fathers to the church, then they are to\nprovide that the children of the church be not nursed with poison instead\nof milk. And in so doing they keep the first table.... Princes sit on\nthe bench over the church in the offensive government of the church: and\nyet may themselves, being members of the church, be subject to church\ncensure in the offensive government of themselves against the rules of\nthe gospel.\u201d Cotton\u2019s Reply, p. 194.]\n\n[206] [Under the influence of Calvin the legislation of Geneva was\nentirely theocratic. Idolatry, adultery, cursing and striking parents,\nwere punishable with death. Imprisonment was inflicted for every\nimmorality at the instance of the church courts. Women were forbidden\nto wear golden ornaments, and not more than two rings on their fingers.\nEven their feasts were regulated: but three courses were allowed, and\neach course to consist of only four dishes. Great efforts were also made,\nwhich gave rise to many civil commotions, to remove from office under the\nstate persons excommunicated by the church. Henry\u2019s Das Leben Calvins, p.\n173, edit. 1843.]\n\n[207] Chamier. De Eccles. p. 376. Parker, part. polit. lib. i. cap. 1.\n\n[208] [That is, baptism and the Lord\u2019s supper.]\n\n[209] [See Broadmead Records, Introd. pp. xli., lxxxvii.]\n\n[210] [\u201cIf a prince should, by covenant and oath, make his whole kingdom\na national church, he should do more than he hath any word of Christ to\nwarrant his work.\u201d A Survey of the Sum of Ch. Discipline, &c., part 2,\nArgument 12.]\n\n[211] [Among the early settlers were two brothers of the name of Brown,\nwho, still attached to the rites of the church of England, set up a\nseparate assembly, and when summoned before the governor, accused the\nministers of departing from the usages of that church, adding that\nthey were separatists, and would soon become anabaptists. To this\nthe ministers made reply, \u201cThat they were neither separatists nor\nanabaptists, that they did not separate from the church of England, nor\nfrom the ordinances of God there, but only from the corruptions and\ndisorders of that church; they came away from the Common Prayer and\nceremonies ... because they judged the imposition of these things to be\nsinful corruptions of the word of God.\u201d Neal\u2019s Hist. of New England, i.\np. 144. The two brothers were sent back to England in the same ship that\nbrought them over.]\n\n[212] [The law concerning heresy stood thus in New England: \u201cWhoever\ndenies the immortality of the soul, the resurrection of the body, or the\nevil done by the outward man is sin, or that Christ gave himself a ransom\nfor sins, or that we are justified by his righteousness, or the morality\nof the fourth command, or _the baptizing of infants_, or the ordinance of\nmagistracy, or their authority to make war, or punish offenders against\nthe first table; whoever denies any of these, or seduces others to do so,\nmust be banished the jurisdiction.\u201d Neal\u2019s Hist. of New England, ii. p.\n344.]\n\n[213] [See note before, p. 164.]\n\n[214] [_Diana_, in the original copy.]\n\n[215] [\u201cI do not disapprove of the use frequently made of it by St.\nAugustine against the Donatists, to prove that godly princes may lawfully\nissue edicts to compel obstinate and rebellious persons to worship the\ntrue God, and to maintain the unity of the faith; for although faith is\na voluntary thing, yet we see that such means are useful to subdue the\nobstinacy of those who will not until compelled obey.\u201d Calvin in loc.\ntom. ii. 43. edit. Tholuck.]\n\n[216] [In the Platform of Church Discipline, agreed upon at Cambridge in\nNew England in 1648, it is provided that not only members of churches,\nbut hearers of the word also, shall contribute to the maintenance of the\nministry: if the deacons failed to obtain it, recourse was then to be had\nto the magistrate, whose duty it was held to be to see that the ministry\nbe duly provided for. C. Mather\u2019s Magnalia, book v. p. 31. Neal\u2019s Hist.\nof New England, ii. p. 301.]\n\n[217] [Mr. Henry Ainsworth, the most eminent of the Brownists, was the\nauthor of a very learned commentary on the Pentateuch and Canticles, as\nalso of several other minor works. \u201cHe was,\u201d says Mr. Cotton, \u201cdiligently\nstudious of the Hebrew text, hath not been unuseful to the church in his\nexposition of the Pentateuch, especially of Moses\u2019s rituals.\u201d Way of\nCong. Churches, p. 6. Stuart\u2019s edit. of his Two Treatises, p. 55.]\n\n[218] [The composition of the first book of Homilies is generally\nattributed to Cranmer, Ridley, Latimer, Hopkins, and Becon. Jewel is said\nto have had the largest share in the second, although Archbishop Parker\nspeaks of them as \u201crevised and finished, with a second part, by him and\nother bishops.\u201d The first edition of the first book appeared in July,\n1547, 1 Edward VI. The use of the Apocrypha in the church service was an\nearly complaint of the Puritans. The apocryphal books were commanded to\nbe bound up with the other books of scripture by Archbishop Whitgift.\nShort\u2019s Hist. of Church of England, p. 239. Strype\u2019s Whitgift, i. 590.\nNeal, i. 427.]\n\n[219] [A Letter of many Ministers in Old England requesting the judgment\nof their reverend brethren in New England concerning nine positions:\nwritten A.D. 1637. Together with their answer thereto returned, anno\n1639, &c. Published 1643, 4to. pp. 90. For a condensed view of it, see\nHanbury\u2019s Hist. Memorials, ii. pp. 18-39.]\n\n[220] [Sentiments precisely similar to the above were embodied in the\nseventeenth chapter of the Cambridge Platform, and continued to be for\nmany years the ruling principles of the congregational churches of New\nEngland. See C. Mather\u2019s Magnalia, book v. p. 37.]\n\n[221] [See Tracts on Lib. of Conscience, Introd. p. xxxii.]\n\n[222] [The Assembly of Divines was at this time engaged in forming a\ndirectory of worship for the entire nation.]\n\n[223] [The central part of a target, which anciently was painted white.]\n\n[224] [There are two chapters numbered CXX. in the original copy.]\n\n[225] Nero and the persecuting emperors were not so injurious to\nChristianity, as Constantine and others who assumed a power in spiritual\nthings. Under Constantine Christianity fell into corruption, and\nChristians fell asleep.\n\n[226] [Martial, De Spectaculis Libellus, Ep. ix.]\n\n[227] [See Neal\u2019s Hist. of Puritans, i. 353, edit. 1837.]\n\n[228] Is not this too like the pope\u2019s profession of servus servorum Dei,\nyet holding out his slipper to the lips of princes, kings, and emperors?\n\n[229] [For elucidations of the references made by Mr. Williams in\nthis preface to his sufferings, and for Mr. Cotton\u2019s reply, see the\nBiographical Introduction.]\n\n[230] [It is] a monstrous paradox, that God\u2019s children should persecute\nGod\u2019s children, and that they that hope to live eternally together with\nChrist Jesus in the heavens, should not suffer each other to live in\nthis common air together, &c. I am informed it was the speech of an\nhonourable knight of the parliament: \u201cWhat! Christ persecute Christ in\nNew England?\u201d[231]\n\n[231] [\u201cThough God\u2019s children may not persecute God\u2019s children, nor\nwicked men either, for well-doing: yet if they be found to walk in the\nway of the wicked\u2014their brethren may justly deprive them in some cases\nnot only of the common air of the country, by banishment, but even of\nthe common air of the world by death, and yet hope to live eternally\nwith them in the heavens.\u201d Master John Cotton\u2019s Answer to Master Roger\nWilliams, p. 14.]\n\n[232] [That is, of the church at Salem, of which Mr. Williams was then\nthe pastor.]\n\n[233] [This should be four hundred and fifty. See 1 Kings xviii.\n19-22:\u2014or including the \u201cprophets of the groves,\u201d 850.]\n\n[234] [\u201cThe truth is, I did not publish that discourse to the world\u2014A\nbrief discourse in defence of set forms of prayer was penned by Mr.\nBall\u2014that a religious knight sent over with desire to hear our judgment\nof it. At his request I drew up a short answer, and sent one copy to\nthe knight and another to Mr. Ball divers years ago. How it came to be\npublished I do not know.\u201d Cotton\u2019s Answer, p. 23. See Hanbury\u2019s Hist.\nMem. ii. 157, for an abstract of it.]\n\n[235] [See also Biographical Introduction to this volume.]\n\n[236] [\u201cThe scope of my letter was, not to confirm the equity of his\nbanishment, but to convince the iniquity of his separation.\u201d Cotton\u2019s\nAnswer, p. 41.]\n\n[237] [\u201cHe that shall withdraw or separate the corn from the people, or\nthe people from the corn; the people have just cause to separate either\nhim from themselves, or themselves from him. And this proportion will\nhold as well in spiritual corn as bodily.\u201d Cotton\u2019s Answer, p. 44.]\n\n[238] [\u201cIf men hinder the enjoyment of spiritual good things, may they\nnot be hindered from the enjoyment of that which is less, carnal good\nthings?\u201d Ib. p. 46.]\n\n[239] [\u201cI spent a great part of the summer in seeking by word and writing\nto satisfy his scruples, until he rejected both our callings, and our\nchurches. And even then I ceased not to follow him still, ... whereof\nthis very letter is a pregnant and evident demonstration.\u201d Cotton\u2019s\nAnswer, p. 47.]\n\n[240] [\u201cI intended not a cordial of consolation to him, ... but only\na conviction, to abate the rigour of his indignation against the\ndispensation of divine justice.\u201d Cotton\u2019s Answer, p. 48.]\n\n[241] [\u201cI bless the Lord from my soul for his abundant mercy in forcing\nme out thence, in so fit a season.\u201d Cotton\u2019s Answer, p. 49.]\n\n[242] [Mr. Cotton was at one time much inclined to Antinomianism, which,\nin the hands of Mrs. Hutchinson, led to no small disturbance in New\nEngland. He however denied that he wished to separate on the ground of\nthe _legal_ teaching of the churches with whom he held communion, but\nthought of removing to New Haven, \u201cas being better known to the pastor\nand some others there, than to such as were at that time jealous\u201d of him\nin Boston. A timely perception of Mrs. Hutchinson\u2019s errors led him to\nrenounce her fellowship, and he remained at Boston. Neal\u2019s Hist. of N.\nE., i. 183; Mather\u2019s Magnalia, iii. 21; Knowles\u2019s Life of R. Williams, p.\n140.]\n\n[243] [\u201cI have been given to understand, that the increase of concourse\nof people to him on the Lord\u2019s days in private, to the neglect or\ndeserting of public ordinances, and to the spreading of the leaven of\nhis corrupt imaginations, provoked the magistrates, rather than to\nbreed a winter\u2019s spiritual plague in the country, to put him a winter\u2019s\njourney out of the country.\u201d Notwithstanding, Mr. Cotton asserts that Mr.\nWilliams was treated most tenderly by the officer, James Boone, \u201cwho dare\nnot allow that liberty to his tongue, which the examiner often useth in\nthis discourse.\u201d Cotton\u2019s Answer, p. 57.]\n\n[244] [\u201cThis Confession may be found in Crosby, but without the \u2018story of\nhis life and death,\u2019 which we have never yet been able to find.\u201d Hist. of\nEng. Baptists, ii. App. No. 1.]\n\n[245] [\u201cAs for Mr. Smith he standeth and falleth to his own master.\nWhilst he was preacher to the city of Lincoln, he wrought with God then:\nwhat temptations befel him after, by the evil workings of evil men, and\nsome good men too, I choose rather to tremble at, than discourse of.\u201d The\nfault of this \u201cman fearing God,\u201d appears to have been first his becoming\na baptist, and then his acceptance of the opinions of certain Dutch\nbaptists, with whom he held communion in Amsterdam. The early baptists\nheld generally opinions which became known after the Synod of Dort as\nArminian. In addition to these Mr. Smith held peculiar views on the\nnature of spiritual worship, which brought him into great disrepute with\nhis fellow exiles, the Brownists and Independents. Cotton\u2019s Answer p. 58,\nSmith\u2019s Differences of the Ch. of the Separation, part i. edit. 1608.]\n\n[246] [See Smith\u2019s Parallels and Censures, p. 9, &c. edit. 1609.]\n\n[247] [\u201cIt is not because I think such persons are not fit matter for\nchurch-estate; but because they yet want a fit form, requisite to church\nestate.\u201d Cotton\u2019s Answer, p. 63.]\n\n[248] [\u201cThe answer to that question and to all the other thirty-two\nquestions, were drawn up by Mr. Mader\u2014however, the substance of that\nanswer doth generally suit with all our minds, as I conceive. I have\nread it, and did readily approve it to be judicious and solid. But his\nanswer ... is notoriously slandered and abused by the examiner.\u201d Cotton\u2019s\nAnswer, p. 63. Lechford, in his \u201cPlain Dealing,\u201d &c., however tells us of\na minister, who \u201cstanding upon his ministry as of the church of England,\nand arguing against their covenant, and being elected at Weymouth, was\ncompelled to recant some words.\u201d One of his friends for being active in\nhis election was fined \u00a310, and uttering some cross words, \u00a35 more, \u201cand\npayed it down.\u201d P. 22.]\n\n[249] [\u201cIt was his doctrines and practices which tended to the civil\ndisturbance of the commonwealth, together with his heady and busy pursuit\nof the same, even to the rejection of all churches here; these they were\nthat made him unfit for enjoying communion in the one state or in the\nother.\u201d Cotton\u2019s Answer, p. 64.]\n\n[250] [\u201cHis distinction, in the general I do approve it, and do willingly\nacknowledge that a godly person may be, through ignorance or negligence,\nso far enthralled to anti-christ, as to be separate from Christ, taking\nChrist as head of the visible church.\u201d Cotton\u2019s Answer, p. 66.]\n\n[251] [\u201cWhat if ecclesiastical stories be deficient in telling us the\ntimes and places of their church assemblies? Is therefore the word\nof God deficient, or the church deficient, because human stories are\ndeficient?... Yet sometimes their own inquisitors confess, that the\nchurches of the Waldenses, or men of that way, have been extant _a\ntempore apostolorum_.\u201d Cotton\u2019s Answer, p. 69.]\n\n[252] [\u201cMy words are misreported: and the contradiction ariseth from his\nmisreport. For God\u2019s people and godly persons are not all one. Any church\nmembers may be called God\u2019s people, as being in external covenant with\nhim, and yet they are not always godly persons. God\u2019s people may be so\nenthralled to anti-christ, as to separate them utterly from Christ, both\nas head of the visible and invisible church; but godly persons cannot be\nso enthralled.\u201d Cotton\u2019s Answer, p. 71.]\n\n[253] [\u201cHe requireth that we should cut off ourselves from hearing the\nministry of the parishes in England, as being the ministry of a national,\nor parishional church, whereof both the church estate is falsely\nconstituted, and all the ministry, worship, and government thereof false\nalso. If he speak of the national church government, we must confess\nthe truth, there indeed is truth fallen and falsehood hath prevailed\nmuch.\u2014All of them are forsaken of Truth, and can challenge no warrant of\ntruth but falsely.\u201d Cotton\u2019s Answer, pp. 77, 84.]\n\n[254] [\u201cIf the examiner had been pleased to have read Mr. Brightman on\nRev. xviii. 4, he might find I was not the first that interpreted either\nthat place in Isaiah, or this in Revelation, of a local separation.\u201d\nCotton\u2019s Answer, p. 87.]\n\n[255] [\u201cThe two causes of God\u2019s indignation against England\u2014I would\nrather say Amen to them, than weaken the weight of them. Only I should so\nassent to the latter, as not to move for a toleration of all dissenters,\ndissenters in fundamentals.\u201d Cotton\u2019s Answer, p. 89.]\n\n[256] [\u201cOur joining with the ministers of England in hearing of the word\nand prayer, doth not argue our church-communion with the parish churches\nin England, much less with the national church.\u201d Mr. Cotton then proceeds\nto deny that Mr. Williams was persecuted, or that he admonished them\nhumbly and faithfully. His banishment was no persecution; his statement\nof his opinions no admonition. Cotton\u2019s Answer, p. 101.]\n\n[257] [\u201cWho seeth not, that in these words I express not mine own\nreasoning or meaning, but his; and that I expressly say, the true meaning\nof the text will nothing more reach to his purpose; and so bring in his\nreason in form of an enthymeme, which he draws from it?\u201d Cotton\u2019s Answer,\np. 105.]\n\n[258] [\u201cSure I am, we look at infants as members of our church, as being\nfederally holy, but I am slow to believe that all of them are regenerate,\nor truly godly.\u201d Cotton\u2019s Answer, p. 108.]\n\n[259] [\u201cThese are palpable mistakes of those words of mine, which I\nexpressed as the sum of his words, which he through haste conceived to be\nmine.\u201d Ib. p. 108.]\n\n[260] [\u201cWe wholly avoid national, provincial, and diocesan government of\nthe churches by episcopal authority; we avoid their prescript liturgies,\nand communion with open scandalous persons in any church order; ... it is\na continual sorrow of heart, and mourning of our souls that there is yet\nso much of those notorious evils which he nameth ... suffered to thrust\nthemselves into the fellowship of the churches, and to sit down with the\nsaints at the Lord\u2019s table. But yet I count all these but remnants of\npollution, when as the substance of the true estate of churches abideth\nin their congregational assemblies.\u201d Cotton\u2019s Answer, p. 108.]\n\n[261] [\u201cMr. Williams probably refers to the refusal by the General Court\nto listen to a petition from Salem relative to a piece of land which was\nclaimed as belonging to that town. But according to Winthrop, \u2018because\nthey had chosen Mr. Williams their teacher, while he stood under question\nof authority, and so offered contempt to the magistrates, their petition\nwas refused,\u201d &c. Knowles, p. 70.]\n\n[262] [\u201cHis banishment proceeded not against him or his for his own\nrefusal of any worship, but for seditious opposition against the patent,\nand against the oath of fidelity offered to the people; ... he also wrote\nletters of admonition to all the churches whereof the magistrates were\nmembers, for deferring to give present answer to a petition of Salem, who\nhad refused to hearken to a lawful motion of theirs.\u201d Cotton\u2019s Answer, p.\n113.]\n\n[263] [\u201cIt seemeth he never read the story of the classes in\nNorthamptonshire, Suffolk, Essex, London, Cambridge, discovered by a\nfalse brother to Doctor Bancroft.\u201d Cotton\u2019s Answer, p. 116, Neal\u2019s\nPuritans, i. 226, 319.]\n\n[264] [Udall had been a tutor to Queen Elizabeth in the learned\nlanguages, yet for writing a little book against Diocesan Church\nGovernment and Ceremonies he was condemned to die, and would have been\nexecuted but for the queen\u2019s feelings of respect to her aged tutor. A\ncopy of this exceedingly rare book is in Mr. Offor\u2019s library.]\n\n[265] [\u201cHe died by the annoyance of the prison: when the coroner\u2019s jury\ncame to survey the dead body of Mr. Udall in prison, he bled freshly,\nthough cold before, as a testimony against the murderous illegal\nproceedings of the state against him.\u201d Cotton\u2019s Answer, p. 116, Neal, i.\n339.]\n\n[266] [Mr. Cotton says, that Penry confessed that he deserved death for\nhaving seduced many to separation from hearing the word in the parish\nchurches, so that their souls were justly required at his hand. Ibid. p.\n117. This can scarcely be correct if we judge from the general tenor of\nPenry\u2019s character. See Hanbury\u2019s Hist. Memorials, i. 79, note _e_.]\n\n[267] [See Broadmead Records, Intro. p. xxxviii. Hanbury, i. 35, 62. Mr.\nCotton endeavours to throw no little obloquy and discredit on these two\nwitnesses to the truth; but most unjustly. Answer p. 117.]\n\n[268] [In \u201cA Necessitie of Separation from the Church of England proved\nby Nonconformist Principles, &c.\u201d By John Canne, pastor of the Ancient\nEnglish Church at Amsterdam, 1634, 4to. pp. 264.]\n\n[269] [\u201cMr. Ainsworth\u2019s name is of best esteem, without all exception, in\nthat way who refused communion with hearing in England. And if his people\nsuffered him to live on ninepence a week, with roots boiled, surely\neither the people were grown to a very extreme low estate, or else the\ngrowth of their godliness was grown to a very low ebb.\u201d Cotton\u2019s Answer,\np. 122. The remarks of Mr. Hanbury, with the quotation he produces from\nthe preface, by a friend of Ainsworth, to his Annotations on Solomon\u2019s\nSong, do not appear in the least to invalidate the statement of Williams.\nIn the earlier part of his exile, in common with Johnson and the other\nseparatists, he was exposed to great straits and difficulties, and it may\nbe to that period that Mr. Williams refers. See Hanbury, i. 433.]\n\n[270] [\u201cThis I speak with respect to Mr. Robinson and to his church, who\ngrew to acknowledge, and in a judicious and godly discourse to approve\nand defend, the lawful liberty of hearing the word from the godly\npreachers of the parishes in England.\u201d Cotton\u2019s Answer, p. 123.]\n\n[271] [Mr. Robinson\u2019s book was published nine years after his death.\nIt was entitled, \u201cOf the Lawfulness of Hearing of the Ministers in the\nChurch of England: penned by that Learned and Reverend Divine, Mr. John\nRobinson, late pastor to the English Church of God in Leyden, and Printed\nAnno 1634.\u201d Mr. Canne\u2019s work in reply was entitled \u201cA Stay against\nStraying,\u201d 4to. 1639.]\n\n[272] [\u201cIf this be all the conclusion he striveth for, I shall never\ncontend with him about it. But this is that I deny, a man to participate\nin a church-estate, where he partaketh only in hearing and prayer, before\nand after sermon; and joineth not with them, neither in their covenant,\nnor in the seals of the covenant.\u201d Cotton\u2019s Answer, p. 129.]\n\n[273] [That is, as Mr. Cotton explains it, because \u201cbeing cast out by the\nusurping power of the prelacy, and dismissed, though against their wills,\nby our congregations, we looked at ourselves as private members, and not\nofficers to any church here, until one or other church might call us unto\noffice.\u201d Any other sense is either a mistake, or a \u201cfraudulent expression\nof our minds.\u201d Answer p. 131.]\n\n[274] [\u201cWe are not so masterly and peremptory in our apprehensions;\nand yet the more plainly and exactly all church-actions are carried on\naccording to the letter of the rule, the more glory shall we give unto\nthe Lord Jesus, and procure the more peace to our consciences and to our\nchurches, and reserve more purity and power to all our administrations.\u201d\nCotton\u2019s Answer, p. 132.]\n\n[275] [See Broadmead Records, Intro. p. lxxix.]\n\n[276] [\u201cThe world is taken in scripture more ways than one, and so is\nseparation; as when the apostle exhorteth the Romans, not to conform\ntheir church-bodies according to the platform of the Roman monarchy, into\n\u0153cumenical, national, provincial, diocesan bodies, Rom. xii. 2. From\nthe world, as taken for civil government of it, we are to separate our\nchurch-bodies, and the government thereof in frame and constitution.\u201d\nCotton\u2019s Answer, pp. 135, 136.]\n\n[277] [\u201cOur not receiving all comers unto the communion of the Lord\u2019s\ntable, and other parts of church fellowship, saving only unto the public\nhearing of the word and presence at other duties, it argueth indeed\nthat such persons either think themselves unfit materials for church\nfellowship, or else that we conceive them to be as stones standing in\nneed of a little more hewing and squaring before they be laid as living\nstones in the walls of the Lord\u2019s house.\u201d Cotton\u2019s Answer, p. 139.]\n\n[278] [\u201cOur practice in suppressing such as have attempted to set up a\nparishional way, I never heard of such a thing here to this day. And if\nany such thing were done before my coming into the country, I do not\nthink it was done by forcible compulsion, but by rational conviction.\u201d\nCotton\u2019s Answer, p. 139. It is difficult to reconcile this disclaimer\nwith facts, unless we attribute ignorance to Mr. Cotton. See before, p.\n233, note 8.]\n\n[279] [Mr. Cotton calls this an untruth, yet he adds, \u201cI hold that the\nreceiving all the inhabitants in the parish into the full fellowship\nof the church, and the admitting of them all unto the liberty of all\nthe ordinances, is an human corruption, and so if he will, an human\ninvention.\u201d Answer, p. 140.]\n\n[280] [\u201cThe answer is near at hand.... _Those mine enemies which would\nnot that I should reign over them, bring them hither, and slay them\nbefore my face_, Luke xix. 27. And yet I would not be so understood as\nif Christ did allow his vicegerents to practise all that himself would\npractise in his own person. For not all the practices or acts of Christ,\nbut the laws of Christ, are the rules of man\u2019s administrations.\u201d Cotton\u2019s\nAnswer, p. 144.]\n\n\nFINIS.\n\nJ. HADDON, PRINTER, CASTLE STREET, FINSBURY.\n\n\n\n\nERRATA.\n\n\n Page 7, line 4, for \u201cto [all] men,\u201d read \u201call men.\u201d\n\n 21, _dele_ \u201cmen.\u201d\n\n 8, line 32, for \u201c_He that believeth shall not be damned_,\u201d read\n \u201c_He that believeth not shall be damned._\u201d\n\n\n\n\n THE\n SECOND ANNUAL REPORT\n OF THE\n HANSERD KNOLLYS SOCIETY,\n FOR THE\n PUBLICATION OF THE WORKS OF EARLY ENGLISH\n AND OTHER BAPTIST WRITERS.\n\n 1847-8.\n\n LONDON:\n PRINTED BY JOHN HADDON, CASTLE STREET, FINSBURY.\n 1848.\n\n\nSECOND GENERAL MEETING.\n\nAPRIL 28th, 1848.\n\nMr. CHARLES JONES in the Chair. Prayer by Mr. ROTHERY. E. B. UNDERHILL,\nEsq., read the Annual Report, and GEORGE OFFOR, Esq., presented the Cash\nAccounts and Financial Statement.\n\nIt was moved by Dr. COX, seconded by Rev. W. JONES, of Stepney, and\nresolved unanimously:\u2014\n\n\u201cThat the gratifying Report now read be approved, printed, and circulated\namong the Subscribers under the direction of the Council.\u201d\n\nIt was moved by GEORGE OFFOR, Esq., seconded by Rev. R. MORRIS, of\nManchester, and resolved unanimously:\u2014\n\n\u201cThat the Gentlemen whose names follow be the Officers and Council for\nthe year ensuing.\u201d\n\nTreasurer.\n\n CHARLES JONES, Esq.\n\nHonorary Secretaries.\n\n E. B. UNDERHILL, Esq.\n Rev. W. JONES.\n\nCouncil.\n\n Rev. J. ACWORTH.\n Rev. J. ANGUS, M.A.\n Rev. C. M. BIRRELL.\n Rev. CALEB EVANS BIRT, M.A.\n Rev. W. H. BLACK.\n Rev. W. BROCK.\n Rev. THOMAS BURDITT.\n Rev. JABEZ BURNS, D.D.\n Rev. F. A. COX, D.D. LL.D.\n Rev. T. S. CRISP.\n Rev. B. DAVIES, Ph. D.\n Rev. B. EVANS.\n Rev. B. GODWIN, D.D.\n Rev. F. W. GOTCH, M.A.\n Rev. W. GROSER.\n Rev. J. H. HINTON, M.A.\n Rev. J. HOBY, D.D.\n CHARLES T. JONES, Esq.\n G. F. KEMP, Esq.\n GEORGE LOWE, Esq., F.R.S.\n Rev. W. H. MURCH, D.D.\n Rev. J. P. MURSELL.\n Rev. THOMAS FOX NEWMAN.\n GEORGE OFFOR, Esq.\n Rev. G. H. ORCHARD.\n Rev. T. POTTENGER.\n Rev. J. J. OWEN.\n Rev. THOMAS PRICE, D.D.\n JAMES READ, Esq.\n Rev. ROBERT ROFF.\n Rev. JOSHUA RUSSELL.\n Rev. J. SPRIGG, M.A.\n Rev. E. STEANE, D.D.\n Rev. C. STOVEL.\n Rev. THOMAS THOMAS.\n Rev. F. TRESTRAIL.\n\nThe Meeting was closed with prayer by Rev. Mr. SMITH, of Park Street.\n\n\nREPORT.\n\nIt is not in the power of a literary Society such as this to lay before\nthe Subscribers matters of exciting interest. It is enough if its object\nbe accomplished satisfactorily to the Subscribers, and the condition\nof their funds allow the progressive fulfilment of the purposes of its\nformation.\n\nAt the last Annual Meeting the number of Subscribers to the first\nyear\u2019s publications registered, was 1044; that has been increased\nduring the year to 1259. The number up to the present moment for the\nvolumes for 1847, is 1007; but there remains a very considerable amount\nof subscriptions unpaid. The list will of course be variable, and\ndeficiencies must continually occur from the various incidents of life.\n\nFor the year 1847, the reprint of Bunyan\u2019s Pilgrim\u2019s Progress from the\noriginal editions, has been placed in the hands of the Subscribers.\nThis very unique volume has met with the entire approbation of the\nSociety, and supplies a desideratum in the literary world at large\u2014a\ncritical and authentic edition of the great Dreamer\u2019s immortal work.\nThe labour involved in this undertaking, the useful and interesting\nintroduction accompanying it, and the passage of the work through the\npress, have been gratuitously afforded to the Society by its very able\neditor, George Offor, Esq. It was the wish of the Council to complete the\nyear\u2019s issue with a reprint of Henry Danver\u2019s Treatise of Baptism. The\nvery great labour, however, involved in its preparation for the press,\nhas not permitted the editor, the Rev. W. H. Black, to have it in a\nsufficient state of forwardness for immediate publication. The Council\nhave therefore substituted for it, \u201cThe Bloudy Tenent of Persecution\nDiscussed,\u201d by Roger Williams, the first sheets of which are in the\npress, and they hope to place it in the hands of the Subscribers by\nthe end of July. The controversy which forms the subject of this most\nvaluable work, is of no less interest at the present time than when the\nauthor of it became an outcast, an exile, and a wanderer in the wilds of\nAmerica to escape from the persecuting spirit of the Pilgrim Fathers. Mr.\nWilliams was the honoured founder of Rhode Island State, the first of\nthe United States in which entire and perfect liberty of conscience was\npermitted and enjoyed. The work now preparing is of extreme rarity, three\ncopies only being known to exist in this country, and two in America. It\nis being reprinted from the copy in the Bodleian library at Oxford.\n\nThe Council have in preparation for the year 1848, the first volume of\nthe Dutch Martyrology, and a volume of John Canne\u2019s works. The Book\nof Martyrs has been undertaken at the earnest request of many of the\nSubscribers, and is in course of translation by a gentleman who has for\nsome years resided in Holland. He has already made considerable progress\nin the work, so that the Council confidently anticipate the pleasure of\nlaying open to the English public during the present year this treasury\nof examples of Christian patience and endurance under persecution. The\nportion of the work in hand will probably form three volumes.\n\nThe name of Mr. Canne is mostly known by his biblical labours; but he was\nalso remarkable for his clear insight into the nature of the constitution\nof Christ\u2019s church, which he developed in a series of works both noble in\nsentiment, and powerful in argumentation. The first volume of his works\nwill appear under the editorial supervision of the Rev. Charles Stovel.\n\nOther works are also in hand, and being matured for publication in future\nyears. Such are the writings of William Dell, Christopher Blackwood,\nWilliam Kiffin, Benjamin Keach, and others, with various collections of\ndocuments relating to the history and faith of the early English Baptists.\n\nResolutions commendatory of the Society, were passed in the early part\nof the year at the Western and Gloucestershire Associations of Baptist\nChurches, and also by the General Assembly of General Baptist Churches.\n\nThe Council has had to regret the loss sustained by the departure from\nthis country of the Rev. Dr. Davies, whose advice and judgment were of\nthe most valuable kind. His successor at Stepney College, the Rev. W.\nJones, M.A., has favoured the Society by undertaking the office thus\nvacated.\n\nA resolution has been passed to grant the same privileges to the Sunday\nSchool Library of any congregation, which has hitherto been confined to\nthe minister. A second list of ten subscribers will entitle the library\nto a free copy, the first ten being regarded as entitling the minister.\n\nThe Council have it in purpose to extend the usefulness of the Society\nby additional lectures, so soon as arrangements can be made. They feel\nassured of the co-operation of their brethren in this matter.\n\nAlthough so far great encouragement and success have attended their\nlabours, it is of importance that the Subscribers should not only\nmaintain their subscriptions, but by personal recommendation endeavour to\nsupply the places of those who fail by death, removals, or other causes.\nThe efficiency of the Society depends on its numbers, and the larger its\nsubscription list the more will it accomplish in the reproduction of\nthese best memorials of the men who have preceded us in the strife for\nthe establishment of a kingdom which is not of this world, and which when\nestablished shall never pass away.\n\n\nFINANCIAL ACCOUNT.\n\n_In respect to the Subscriptions for the First and Second years, received\nin the year ended 31st March, 1848._\n\n \u00a3 s. d.\n\n Further Subscriptions for First Year 124 8 6\n Subscriptions for Second Year 383 15 6\n ----------\n 508 4 0\n\n ASSETS.\n\n Value of Stock in hand at Cost Price, Volumes I. II. and III. 195 1 8\n Unpaid Subscriptions, 3. 1 11 6\n ----------\n \u00a3704 17 2\n ==========\n\n \u00a3 s. d.\n\n Disbursements as per Cash Account 414 13 4\n\n LIABILITIES.\n\n Use of Fire and Light at Mission House 3 3 0\n Printing Report, &c. 7 0 0\n Warehouse Report, Agency on Stock Remaining, and Contingencies 25 0 0\n Probable Cost of the Fourth Volume now in hand 230 0 0\n ----------\n 265 3 0\n Balance in favour of Receipts and Assets 25 0 10\n ----------\n \u00a3704 17 2\n ==========\n\nE. E.\n\nCHARLES JONES, _April 24, 1848._\n\nExamined and Approved, April 28, 1848\n\nGEORGE OFFOR, JOSEPH H. ALLEN.\n\n\nHANSERD KNOLLYS SOCIETY.\n\nACCOUNT OF RECEIPTS AND PAYMENTS FROM 1ST APRIL, 1847, TO 31ST MARCH,\n1848.\n\n \u00a3 s. d.\n\n RECEIPTS.\n\n On Account of the First Year\u2019s Subscriptions, 1845-6 124 8 6\n Ditto Second Ditto 1847 383 15 6\n Ditto Third Ditto 1848 24 3 0\n Drawback on Exportation, repayable to Agent 1 6 0\n Balance of Account from Mr. Girdwood, agent in Canada 0 6 0\n ----------\n \u00a3533 19 0\n ==========\n\n PAYMENTS.\n\n Balance against the Society on 31st March, 1847 10 2 3\n Printing Reports, Prospectus, Circulars, &c. 24 9 6\n Hire of Room for last Annual Meeting 3 3 0\n Stationery and Books 4 3 11\n Postage, Carriage, and Porterage 8 12 2\n Travelling Expenses of Honorary Secretary 19 2 2\n Advertising 9 9 6\n Balance of Cost of the Second Volume 31 3 0\n Cost of the Third Volume, Bunyan\u2019s Pilgrim 269 15 3\n Insurance of Stock 1 9 0\n Agency at 10 per cent 8 7 7\n Pay of the Secretary, Mr. George Offor, jun., from 18th\n March, 1847 to 17th March, 1848 21 0 0\n Reimbursed to the Baptist Mission the Expense of Tea\n provided for the Council at their Monthly Meetings 3 16 0\n ----------\n 414 13 4\n Balance in hand, 31st March, 1848 119 5 8\n ----------\n \u00a3533 19 0\n ==========\n\n N.B. Balance in Treasurer\u2019s hands \u00a387 19 0\n Bill due 3rd May 18 18 0\n Balance in Mr. Underhill\u2019s hands 10 6 3\n Balances due from Agents 2 2 5\n ----------\n \u00a3119 5 8\n ==========\n\nE. E.\n\nCHARLES JONES, _Treasurer_. _18th April, 1848._\n\nAudited and found Correct this 22nd April, 1848.\n\nGEORGE OFFOR, JOSEPH H. ALLEN.","title":"The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered","tradition":"scripture-revelation","translated_text":null,"word_count":157154}