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diff --git a/old/65739-0.txt b/old/65739-0.txt deleted file mode 100644 index 66f8181..0000000 --- a/old/65739-0.txt +++ /dev/null @@ -1,19442 +0,0 @@ -The Project Gutenberg eBook, The Bloudy Tenent of Persecution for Cause of -Conscience Discussed and Mr. Cotton's Letter Examined and Answered, by -Roger Williams, Edited by Edward Bean Underhill - - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - - - - -Title: The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered - - -Author: Roger Williams - -Editor: Edward Bean Underhill - -Release Date: July 1, 2021 [eBook #65739] - -Language: English - -Character set encoding: UTF-8 - - -***START OF THE PROJECT GUTENBERG EBOOK THE BLOUDY TENENT OF PERSECUTION -FOR CAUSE OF CONSCIENCE DISCUSSED AND MR. COTTON'S LETTER EXAMINED AND -ANSWERED*** - - -E-text prepared by Brian Wilson, MFR, and the Online Distributed -Proofreading Team (http://www.pgdp.net) from page images generously made -available by Internet Archive (https://archive.org) - - - -Note: Images of the original pages are available through - Internet Archive. See - https://archive.org/details/bloudytenentofpe00will_1 - - - - - -THE BLOUDY TENENT OF PERSECUTION. - - - * * * * * * - -THE HANSERD KNOLLYS SOCIETY, - -FOR THE PUBLICATION OF THE WORKS OF EARLY ENGLISH AND OTHER BAPTIST -WRITERS. - - -Treasurer. - - CHARLES JONES, ESQ. - -Honorary Secretaries. - - EDWARD B. UNDERHILL, ESQ. - REV. WILLIAM JONES. - -Secretary. - - MR. GEORGE OFFOR, JUN. - -Council. - - REV. J. ACWORTH, LL.D. - — JOSEPH ANGUS, M.A. - — C. M. BIRRELL. - — CALEB EVANS BIRT, M.A. - — WILLIAM HENRY BLACK. - — WILLIAM BROCK. - — THOMAS BURDITT. - — JABEZ BURNS, D.D. - — F. A. COX, D.D., LL.D. - — T. S. CRISP. - — B. DAVIES, PH. D. - — B. EVANS. - — B. GODWIN, D.D. - — F. W. GOTCH, M.A. - — W. GROSER. - — J. H. HINTON, M.A. - — J. HOBY, D.D. - CHARLES THEODORE JONES, ESQ. - G. F. KEMP, ESQ. - GEORGE LOWE, ESQ. F.R.S. - REV. W. H. MURCH, D.D. - — J. P. MURSELL. - — THOMAS FOX NEWMAN. - GEORGE OFFOR, ESQ. - REV. G. H. ORCHARD. - — J. J. OWEN. - — T. POTTENGER. - — THOMAS PRICE, D.D. - J. READ, ESQ. - REV. ROBERT ROFF - — JOSHUA RUSSELL. - — J. SPRIGG, M.A. - — EDWARD STEANE, D.D. - — CHARLES STOVEL. - — THOMAS THOMAS. - — FREDERICK TRESTRAIL. - -It has been a matter of regret with many, that the writings of the early -members and ministers of the Baptist churches of this country should be -comparatively so little known. The present appears to be a favourable -time to reprint such of them as may be deemed worthy of perpetuation, -from their historical or theological importance. - -These writings are confined to no peculiarity of sentiment, but embrace -every topic of divine truth, which the word of God presents for the -salvation of the believer, as well as for the regulation of the church of -Christ. - -To the Baptists, belongs the honour of first asserting in this land, and -of establishing on the immutable basis of just argument and scripture -rule, the right of every man to worship God as conscience dictates, in -submission only to divine command. - -Rejecting the authority of men in matters of faith, they wrote with -great simplicity and directness of purpose. Scripture alone was their -authority, and excepting some of their polemical works, their productions -are remarkably free from that parade of learning which was the fault of -their age. - -They were not, however, destitute of learning. Most of the early Baptists -had had an university education: and if this privilege was not enjoyed by -their successors, it was because the national seats of learning denied it -to them. The names of Bampfield, Canne, Cornwell, Danvers, Delaune, Du -Veil, Denne, Grantham, Jessey, Knollys, Smyth, and Tombes, are sufficient -to prove that the Baptist churches were not destitute of able and learned -expounders of their sentiments, eminent for their attainments in both -classical and divine knowledge. - -The historical value of the works which it is proposed to reproduce, -is very great. Their authors exercised no mean influence on the course -of national affairs during the period of Cromwell’s protectorate, and -they became in subsequent reigns, as they had been in times preceding -the Commonwealth, the especial objects of ecclesiastical and political -persecution. Some of the works which it is desired to publish will also -embrace the period of the Reformation, and illustrate the sufferings -endured, by the baptists of that eventful period, for conscience sake. - -As theological writers they are characterized by fervour of spirit; deep -study of the word of God; great facility of application of divine truths -to passing events; a holy attachment to “the truth as it is in Jesus;” -clear and pungent exhibitions of the word of life; an uncompromising -adherence to the scriptures as the rule of doctrine, practice, and -ecclesiastical organization and discipline; and finally, a fearless -following of their convictions, derived from the divine oracles. - -Works of this kind are also wanting for our congregational and family -libraries. It is to be feared that too many of us are ignorant of our own -history, and of the great and good men who lost all in the maintenance of -our principles. - -The series of proposed volumes will include the works of both General -and Particular Baptists; Records and Manuscripts relating to the rise -and progress of Baptist churches; Translations of such works as may -illustrate the sufferings of the Baptists and the extension of their -principles, together with such Documents as are to be found only in large -historical collections, or may not yet have appeared in an accessible -form. On the Baptismal controversy only those treatises will be given, -which are of acknowledged worth or historic value. The whole will be -accompanied with biographical notices of the authors, and with such notes -and illustrations as may be essential to their completeness. - -The publications will consist of works produced before the close of -the seventeenth century. The following list comprises the names of -some of the authors whose works are intended to form part of the -series;—Bampfield, Blackwood, Bunyan, Canne, Collier, Collins, Cornwall, -Danvers, Delaune, Denne, Du Veil, Drapes, Grantham, Griffith, Helwys, -How, Jeffrey, Jessey, Keach, Kiffin, King, Knollys, Lawrence, Palmer, -Powell, Pendarves, Smyth, Stennett, Tombes, Roger Williams, &c. - - -Terms of Subscription. - - 1. Every subscriber of ten shillings and sixpence annually will - be entitled to one copy of every work issued during the year of - his subscription. Two volumes at least will be published for - the 10s. 6d. - - 2. Subscriptions will be considered due, in advance on the - first of January of every year. - - 3. Ministers and Sunday Schools obtaining each _ten_ - subscribers annually, will be entitled to one copy of every - work published in the year for which such subscriptions are - paid. - - 4. Books will be delivered, free of expense, in London, - Edinburgh, and Dublin, from which places they will be sent at - the cost of the subscriber by any channel he may appoint. - -Subscriptions will be received by the Treasurer, at Vassall Road, -Kennington; by the Honorary Secretaries, Mr. UNDERHILL, of Newmarket -House, Nailsworth; Rev. W. Jones, at Stepney College; or by any member -of the Council; also by Mr. G. OFFOR, jun., Secretary, Baptist Mission -House, Moorgate Street, London, to whom all communications for the -Society should be addressed, or at the Depository, B. L. GREEN’S, 68, -Paternoster Row. - - * * * * * * - - - THE - BLOUDY TENENT - OF - PERSECUTION - FOR - CAUSE OF CONSCIENCE DISCUSSED: - AND - MR. COTTON’S LETTER - EXAMINED AND ANSWERED. - - BY ROGER WILLIAMS. - - EDITED FOR - The Hanserd Knollys Society, - BY - EDWARD BEAN UNDERHILL. - - LONDON: - PRINTED FOR THE SOCIETY, - BY J. HADDON, CASTLE STREET, FINSBURY. - 1848. - - - - -A BIOGRAPHICAL INTRODUCTION. - - -It was on the 1st day of December, in the year 1630, that Mr. Roger -Williams, with his wife, embarked at Bristol for America, in the ship -Lyon, Captain William Pierce. - -Two years and a half before, a number of eminent and enthusiastic men -had gone forth, animated by religious principles and purposes, to seek -a home and a refuge from persecution on the wild and untenanted shores -of Massachusetts Bay. Charles I. had announced his design of ruling -the English people by arbitrary power, only a few days before a patent -for the Company of Massachusetts Bay passed the seals.[1] No provision -was made in this document for the exercise of religious liberty. The -emigrants were puritans, and although they had suffered long for -conscience’ sake, on this subject their views were as contracted as -those of their brethren who in Elizabeth’s reign sought the overthrow of -England’s hierarchy.[2] The patent secured to them, however, to a great -extent, a legislative independence of the mother country; but they soon -employed that power to persecute differing consciences. - -The emigrants landed at Salem at the end of June, 1629. A few mud -hovels alone marked the place of their future abode. On their passage -they arranged the order of their government, and bound themselves by -solemn covenant to each other and the Lord. As religion was the cause -of their abandonment of their native land, so was its establishment -their first care. At their request a few of the settlers at Plymouth, -where in 1620 a colony had been established by the members of Mr. John -Robinson’s church, came over to assist and advise on the arrangement of -their church polity. After several conferences, the order determined -on was the congregational, and measures were immediately taken for the -choice of elders and deacons. A day of fasting and prayer was appointed, -and thirty persons covenanted together to walk in the ways of God. Mr. -Skelton was chosen pastor, Mr. Higginson teacher, both puritan clergymen -of celebrity, and Mr. Houghton ruling elder. They agreed with the church -at Plymouth, “That the children of the faithful are church members with -their parents, and that their baptism is a seal of their being so.”[3] - -The church was thus self-constituted. It owned no allegiance to bishop, -priest, or king. It recognized but one authority—the King of saints: but -one rule—the word of God. The new system did not, however, meet with -the approbation of all this little company. Some still fondly clung to -the episcopacy of their native land, and to the more imposing rites of -their mother church. The main body of the emigrants did not altogether -refuse to have communion with the church which had so unnaturally driven -them away; but, as they said, they separated from her corruptions, and -rejected the human inventions in worship which they discovered in her -fold. Not so all. Liberty of worship they desired indeed, but not a -new form of polity. Two brothers, John and Samuel Browne, the one a -lawyer, the other a merchant, were the leaders of this little band. They -wished the continuance of the Common Prayer, of the ceremonies usually -observed in the administration of baptism and the Lord’s Supper, and a -wider door for the entrance of members into a church state. Dissatisfied -with the new order of things, they set up a separate assembly. This was -a mutiny against the state, as well as against the church; and proving -incorrigible, the brothers were sent home in “the Lyon’s Whelp.”[4] - -In the year 1630, a large addition was made to the pilgrim band, on the -arrival of Governor Winthrop. Not less than 1500 persons accompanied -him, to escape the bigotry and persecuting spirit of Laud. Several new -settlements were formed, and the seat of the colonial government was -fixed at Boston. Though sincere in their attachment to true religion, and -desirous of practising its duties unmolested by episcopal tyranny, they -thought not of toleration for others. No such idea had dawned upon them. -They were prepared to practise over other consciences the like tyranny to -that from which they had fled. - -With nobler views than these did Mr. Williams disembark at Boston, after -a very tempestuous voyage, on the 5th of February in the year 1631. The -infant colony had suffered very much during the winter from the severity -of the weather, and the scarcity of provisions. The arrival of the Lyon -was welcomed with gratitude, as the friendly interposition of the hand of -God.[5] - -Roger Williams was at this time little more than thirty years of age—“a -young minister, godly and zealous, having precious gifts.”[6] Tradition -tells us, that he was born in Wales: that he was in some way related to -Cromwell: that his parents were in humble life: and that he owed his -education to Sir Edward Coke, who, accidentally observing his attention -at public worship, and ascertaining the accuracy of the notes he took of -the sermon, sent him to the University of Oxford. All this may or may not -be true; but it is evident that his education was liberal, and that he -had a good acquaintance with the classics and the original languages of -the scriptures. - -He himself informs us, that in his early years his heart was imbued with -spiritual life. “From my childhood, the Father of lights and mercies -touched my soul with a love to himself, to his only begotten, the true -Lord Jesus, to his holy scriptures.”[7] At this time he must have been -about twelve years old. His first studies were directed to the law, -probably at the suggestion of his patron. He became early attached to -those democratic principles which are so ably stated in the “Bloudy -Tenent,” and to those rights of liberty which found so able a defender -in the aged Coke. Subsequently, however, he turned his attention to -theology, and assumed the charge of a parish. It was during this period -that he became acquainted with the leading emigrants to America; and he -appears to have been the most decided amongst them in their opposition to -the liturgy, ceremonies, and hierarchy of the English church.[8] It is -probable that it was upon the subject of the grievances they endured, he -had the interview with King James of which he speaks in a letter written -late in life.[9] - -It was a notable year, both in Old and in New England, in which Williams -sought a refuge for conscience amid the wilds of America. Autocratic -rule was decided upon by the infatuated Charles, and the utterance of -the most arbitrary principles from the pulpits of the court clergy was -encouraged. Doctrines subversive of popular rights were taught, and the -sermons containing them published at the king’s special command. Laud -assumed a similar authority in ecclesiastical affairs. With unscrupulous -zeal and severity he sought to extirpate puritanism from the church. The -Calvinistic interpretation of the articles was condemned, and Bishop -Davenant was rebuked for a sermon which he preached upon the 17th. The -puritans were to a man Calvinists, the Laudean party were Arminians. And -as if to give the former practical proof of the lengths to which Laud was -prepared to go, and to shut them up either to silence or to voluntary -banishment, Leighton, for his “Plea against Prelacy,” was this year -committed to prison for life, fined £10,000, degraded from his ministry, -whipped, pilloried, his ears cut off, his nose slit, and his face branded -with a hot iron. From this tyranny over thought and conscience Williams -fled, only to bear his testimony against similar outrages upon conscience -and human rights in the New World—to find the same principles in active -operation among the very men who like him had suffered, and who like him -sought relief on that distant shore. - -No sooner had Mr. Williams landed at Boston, than we find him declaring -his opinion, that “the magistrate might not punish a breach of the -sabbath, nor any other offence, as it was a breach of the first -table.”[10] Moreover, so impure did he deem the communion of the -church of England, that he hesitated to hold communion with any church -that continued in any manner favourable to it. This was, however, the -case with the church at Boston. It refused to regard the hierarchy -and parishional assemblies of the English church as portions of the -abominations of anti-christ. It permitted its members, when in England, -to commune with it, in hearing the word and in the private administration -of the sacraments.[11] Thus while separating from its corruptions, the -emigrants clave to it with a fond pertinacity. This was displeasing to -the free soul of Williams. He refused to join the congregation at Boston. -It would have been a weak and sinful compliance with evil. He could not -regard the cruelties and severities, and oppression, exercised by the -church of England, with any feelings but those of indignation. That could -not be the true church of Christ on whose skirts was found sprinkled the -blood of saints and martyrs. He therefore gladly accepted the invitation -of the church at Salem, and a few weeks after his arrival he left Boston -to enter upon the pastorate there. - -But on the very same day on which he commenced his ministry at Salem -(April 12), the General Court of the Colony expressed its disapprobation -of the step, and required the church to forbear any further proceeding. -This was an arbitrary and unjust interference with the rights of the -Salem church. As a congregational and independent community, it had a -perfect right to select Mr. Williams for its pastor. The choice of its -ministry is one of the church’s most sacred privileges, to be exercised -only in subordination to the laws and to the will of its great Head. -This right the General Court most flagrantly violated, and thus laid the -foundation for that course of resistance which eventually led to the -banishment of Mr. Williams.[12] - -To the civil government of the colony Mr. Williams was prepared to give -all due submission. Very soon after his arrival, he entered his name -upon the list of those who desired to be made freemen, and on the 12th -of May took the customary oaths. Yet as if to bring into conflict at -the earliest moment, and to excite the expression of those generous -sentiments on religious and civil liberty which animated the soul of -Mr. Williams, on that very day the court “ordered and agreed, that for -the time to come, no man shall be admitted to the freedom of this body -politic, but such as are members of some of the churches within the -limits of the same.” Thus a theocracy was established. The government -belonged to the saints. They alone could rule in the commonwealth, or -be capable of the exercise of civil rights. “Not only was the door of -calling to magistracy shut against natural and unregenerate men, though -excellently fitted for civil offices, but also against the best and -ablest servants of God, except they be entered into church estate.”[13] -This was to follow, according to Williams’ idea, “Moses’ church -constitution,” “to pluck up the roots and foundations of all common -society in the world, to turn the garden and paradise of the church and -saints into the field of the civil state of the world, and to reduce the -world to the first chaos or confusion.” Our readers will find his reasons -at large, against this perilous course, in the subsequent pages of this -volume.[14] - -As peace could not be enjoyed at Salem, before the end of the summer -Mr. Williams withdrew to Plymouth; “where,” says Governor Bradford, “he -was freely entertained, according to our poor ability, and exercised -his gifts among us; and after some time was admitted a member of the -church, and his teaching well approved.”[15] Two years he laboured in -the ministry of the word among the pilgrim fathers; but it would seem -not without proclaiming those principles of freedom which had already -made him an object of jealousy. For on requesting his dismissal thence to -Salem, in the autumn of 1635, we find the elder, Mr. Brewster, persuading -the church at Plymouth to relinquish communion with him, lest he should -“run the same course of rigid separation and anabaptistry which Mr. John -Smith, the se-baptist, at Amsterdam, had done.”[16] It was during his -residence at Plymouth that he acquired that knowledge of the Indian -language, and that acquaintance with the chiefs of the Narragansetts, -which became so serviceable to him in his banishment. - -His acceptance of their invitation afforded sincere and great pleasure -to the church at Salem. His former ministry amongst them had resulted -in a warm attachment, and not a few left Plymouth to place themselves -under his spiritual care. Two or three weeks only could have passed after -his return, when, on the 3rd of September, Mr. Cotton, his destined -antagonist in the strife on liberty of conscience, landed at Boston, in -company with Mr. Hooker and Mr. Stone; which “glorious triumvirate coming -together, made the poor people in the wilderness to say, That the God -of heaven had supplied them with what would in some sort answer their -three great necessities: _Cotton_ for their clothing, _Hooker_ for their -fishing, and _Stone_ for their building.”[17] - -John Cotton was the son of a puritan lawyer. Educated at Cambridge, -he had acquired a large amount of learning; and by his study of the -schoolmen sharpened the natural acuteness and subtilty of his mind. In -theology he was a thorough Calvinist, and adopted in all their extent -the theocratic principles of the great Genevan reformer. On his arrival -in New England, he was immediately called upon to advise and arrange the -civil and ecclesiastical affairs of the colony. By his personal influence -the churches were settled in a regular and permanent form, and their -laws of discipline were finally determined by the platform adopted at -Cambridge in 1648. The civil laws were adjusted to the polity of the -church, and while nominally distinct, they supported and assisted each -other.[18] - -Matter for complaint was soon discovered against Mr. Williams. At -Plymouth he had already urged objections relative to the royal patent, -under which the colonists held their lands. A manuscript treatise -concerning it now became the subject of consideration by the General -Court. In this work, Mr. Williams appears to have questioned the King’s -right to grant the possession of lands which did not belong to him, but -to the natives who hunted over them. Equity required that they should be -fairly purchased of the Indian possessors. Mr. Williams was “convented” -before the Court. Subsequently, he gave satisfaction to his judges of his -“intentions and loyalty,” and the matter was passed by. It will be seen, -however, that this accusation was revived, and declared to be one of the -causes of his banishment.[19] - -For a few months, during the sickness of Mr. Skelton, Mr. Williams -continued his ministry without interruption, and with great acceptance. -On the 2nd of August, 1634, Mr. Skelton died, and the Salem church -shortly thereafter chose him to be their settled teacher. To this the -magistrates and ministers objected. His principles were obnoxious to -them. They sent a request to the church, that they would not ordain him. -But in the exercise of their undoubted right the church persisted, and -Mr. Williams was regularly inducted to the office of teacher.[20] - -Occasion was soon found to punish the church and its refractory minister. -On November the 17th, he was summoned to appear before the Court, for -again teaching publicly “against the king’s patent, and our great sin -in claiming right thereby to this country: and for terming the churches -of England anti-christian.” A new accusation was made on the 30th of -the following April, 1635. He had taught publicly, it was said, “that a -magistrate ought not to tender an oath to an unregenerate man, for that -we thereby have communion with a wicked man in the worship of God, and -cause him to take the name of God in vain. He was heard before all the -ministers, and very clearly confuted.”[21] In the month of July he was -again summoned to Boston, and some other dangerous opinions were now laid -to his charge. He was accused of maintaining:—That the magistrate ought -not to punish the breach of the first table, otherwise than in such cases -as did disturb the civil peace:—That a man ought not to pray with the -unregenerate, though wife or child—That a man ought not to give thanks -after the sacrament, nor after meat. But the aggravation of his offences -was that, notwithstanding these crimes were charged upon him, the church -at Salem, in spite of the magisterial admonitions, and the exhortations -of the pastors, had called him to the office of teacher. To mark their -sense of this recusancy, the Salem people were refused, three days after, -the possession of a piece of land for which they had applied, and to -which they had a just claim.[22] - -This flagrant wrong induced Mr. Williams and his church to write -admonitory letters to the churches of which these magistrates were -members, requesting them to admonish the magistrates of the criminality -of their conduct, it being a “breach of the rule of justice.” The letters -were thus addressed because the members of the churches were the only -freemen, and the only parties interested in the civil government of the -colony. They were without effect. His own people began to waver under -the pressure of ministerial power and influence. Mr. Williams’s health -too gave way, “by his excessive labours, preaching thrice a week, by -labours night and day in the field; and by travels night and day to go -and come from the Court.” Even his wife added to his affliction by her -reproaches, “till at length he drew her to partake with him in the error -of his way.”[23] He now declared his intention to withdraw communion -from all the churches in the Bay, and from Salem also if they would not -separate with him. His friend Endicot was imprisoned for justifying the -letter of admonition, and Mr. Sharpe was summoned to appear to answer for -the same. In October he was called before the Court for the last time. -All the ministers were present. They had already decided “that any one -was worthy of banishment who should obstinately assert, that the civil -magistrate might not intermeddle even to stop a church from apostacy and -heresy.”[24] His letters were read, which he justified; he maintained all -his opinions. After a disputation with Mr. Hooker, who could not “reduce -him from any of his errors,” he was sentenced to banishment in six weeks, -all the ministers, save one, approving of the deed.[25] - -Before proceeding to detail the subsequent events of his history, it will -be necessary to make a few remarks on the topics of accusation brought -against Mr. Williams, and especially since they are often referred to in -the pages of the works now in the reader’s hands. - -The causes of his banishment are given by Mr. Williams in p. 375 of this -volume, with which agrees Governor Winthrop’s testimony cited above. Mr. -Cotton, however, does not concur in this statement: the two last causes -he denies, giving as his reason, “that many are known to hold both those -opinions, and are yet tolerated not only to live in the commonwealth, -but also in the fellowship of the churches.” The other two points, he -likewise asserts, were held by some, who yet were permitted to enjoy -both civil and church liberties.[26] What then were the grounds of this -harsh proceeding according to Mr. Cotton? They were as follows:—“Two -things there were, which to my best observation, and remembrance, caused -the sentence of his banishment: and two other fell in, that hastened it. -1. His violent and tumultuous carriage against the patent.... 2. The -magistrates, and other members of the general Court upon intelligence of -some episcopal and malignant practices against the country, they made -an order of Court to take trial of the fidelity of the people, not by -imposing upon them, but by offering to them, an oath of fidelity. This -oath when it came abroad, he vehemently withstood it, and dissuaded -sundry from it, partly because it was, as he said, Christ’s prerogative -to have his office established by oath: partly because an oath was a -part of God’s worship, and God’s worship was not to be put upon carnal -persons, as he conceived many of the people to be.” The two concurring -causes were:—1. That notwithstanding his “heady and turbulent spirit,” -which induced the magistrates to advise the church at Salem not to call -him to the office of teacher, yet the major part of the church made -choice of him. And when for this the Court refused Salem the parcel of -land, Mr. Williams stirred up the church to unite with him in letters of -admonition to the churches “whereof those magistrates were members, to -admonish them of their open transgression of the rule of justice.” 2. -That when by letters from the ministers the Salem church was inclined to -abandon their teacher, Mr. Williams renounced communion with Salem and -all the churches in the Bay, refused to resort to public worship, and -preached to “sundry who began to resort to his family,” on the Lord’s -day.[27] - -On examination, it is evident that the two statements do not -materially differ. Mr. Williams held the patents to be sinful “wherein -Christian kings, so called, are invested with right by virtue of -their Christianity, to take and give away the lands and countries of -other men.”[28] It were easy to represent opposition to the patent -of New England as overthrowing the foundation on which colonial laws -were framed, and as a denial of the power claimed by the ministers -and the General Court “to erect such a government of the church as is -most agreeable to the word.” Such was Mr. Cotton’s view, and which he -succeeded in impressing on the minds of the magistrates. Mr. Williams may -perhaps have acquired somewhat of his jealousy concerning these patents -from the instructions of Sir Edward Coke, who so nobly withstood the -indiscriminate granting of monopolies in the parliament of his native -land.[29] There can be no question that Williams was substantially right. -His own practice, when subsequently laying the basis for the state of -Rhode Island, evinces the equity, uprightness, and generosity of his -motives. Perhaps too his views upon the origin of all governmental power -may have had some influence in producing his opposition. He held that the -sovereignty lay in the hands of the people. No patent or royal rights -could therefore be alleged as against the popular will. That must make -rulers, confirm the laws, and control the acts of the executive. Before -it patents, privileges, and monopolies, the exclusive rights of a few, -must sink away. - -Moreover, it is clear, from Cotton’s own statement, that this question -of the patent involved that of religious liberty. The colony claimed -under it the right of erecting a church, of framing an ecclesiastical -polity: and it exercised it. Ecclesiastical laws were made every whit -as stringent as the canons of the establishment of the mother country. -Already we have seen that church members alone could be freemen. Every -adult person was compelled to be present at public congregational -worship, and to support both ministry and church with payment of dues -enforced by magisterial power.[30] “Three months was, by the law, the -time of patience to the excommunicate, before the secular power was to -deal with him:” then the obstinate person might be fined, imprisoned, or -banished. Several persons were banished for noncompliance with the state -religion.[31] In 1644, a law was promulgated against the baptists, by -which “it is ordered and agreed, that if any person or persons, within -this jurisdiction, shall either openly condemn or oppose the baptizing -of infants,” or seduce others, or leave the congregation during the -administration of the rite, they “shall be sentenced to banishment.” The -same year we accordingly find that a poor man was tied up and whipped -for refusing to have his child sprinkled.[32] Heresy, blasphemy, and -some other the like crimes, exposed the culprit to expatriation. It -was against this course that Mr. Williams afterwards wrote his “Bloudy -Tenent;” and through the “sad evil” “of the civil magistrates dealing in -matters of conscience and religion, as also of persecuting and hunting -any for any matter merely spiritual and religious,” which he opposed, was -he banished.[33] - -The question of the patent could not therefore be discussed in the -General Court without involving a discussion upon religious liberty. Mr. -Cotton has chosen to make most prominent, in his articles of accusation, -the question of the origin of the patent; the magistrate, whose -statement is adduced by Mr. Williams, places in the forefront that of -the magistrate’s power over conscience. As the matter stood, these two -subjects were allied. To doubt the one was to doubt the other. But Mr. -Williams was decided as to the iniquity of both. - -On the subject of the denial of the oath of fidelity, it is evident, from -Mr. Cotton’s statement, that the oath owed its origin to intolerance. -Episcopacy should have no place under congregational rule, no more than -independency could be suffered to exist under the domination of the -English hierarchy. But Mr. Williams appears to have objected to the oath -chiefly on other grounds: it was allowed by all parties that oath-taking -was a religious act. If so, it was concluded by Mr. Williams, in entire -consistency with his other views, that, 1, It ought not to be forced -on any, so far as it was religious; nor, 2, could an unregenerate man -take part in what was thought to be an act of religious worship. Whether -an oath be a religious act, we shall not discuss; but on the admitted -principles of the parties engaged in this strife, Mr. Williams’s argument -seems to us irrefragable. - -On the concurring causes referred to by Mr. Cotton, it will be -unnecessary to make extended comment. The first of these is treated -of at length in the second piece of this volume. Mr. Cotton and Mr. -Williams were representatives of the two great bodies of dissentients -from the law-established church of England. One party deemed it to -be an anti-christian church, its rites to be avoided, its ministry -forsaken, its communion abjured: these were the Separatists, or true -Nonconformists, to whom Mr. Williams belonged.[34] The other party, -although declaiming against the supposed corruptions of the church, loved -its stately service, its governmental patronage, its common prayer, and -its parishional assemblies:[35] these were the puritans who, in New -England, became Independents, or Congregationalists[36]—in Old England, -during the Commonwealth, chiefly Presbyterians, and some Independents: to -these Mr. Cotton belonged. - -Mr. Williams thought it his duty to renounce all connection with -the oppressor of the Lord’s people, and also with those who still -held communion with her.[37] Let us not deem him too rigid in these -principles of separation. There can be no fellowship between Christ and -Belial. And if, as was indeed the case, the Anglican church too largely -exhibited those principles which were subversive of man’s inalienable -rights, exercised a tyrannous and intolerable sway over the bodies and -consciences of the people, and drove from her fold, as outcasts, many of -her best and holiest children,—it is no wonder that they should in return -regard her touch as polluting, her ecclesiastical frame as the work of -anti-christ. The Congregationalists introduced her spirit and practice -into the legislation of the New World, and it behoved every lover of true -liberty to stand aloof and separate from the evil. This did Mr. Williams. -He was right in regarding the relation of the Congregational polity to -the civil state in New England as _implicitly_ a national church state, -although that relation was denied to be _explicitly_ national by Mr. -Cotton and his brethren. “I affirm,” said Williams, “that that church -estate, that religion and worship which is commanded, or permitted to -be _but one_ in a country, nation, or province, _that_ church is not in -the nature of the particular churches of Christ, but in the nature of a -national or state church.”[38] - -It is, however, to this controversy that we are indebted for the -second of the pieces reprinted in this volume. While wandering among -the uncivilized tribes of Indians, Mr. Cotton’s letter came into Mr. -Williams’s hands.[39] It seems to have been a part of a somewhat -extended correspondence between them, and to have originated in Mr. -Cotton’s twofold desire to correct the aberrations, as he deemed them, -of his old friend, and to shield himself from the charge of being not -only an accessory, but to some degree the instigator of the sentence -of banishment decreed against him. His defence of himself is unworthy -of his candour, and betrays, by its subtle distinctions and passionate -language, by his cruel insinuations and ready seizure of the most -trifling inaccuracies, a mind ill at ease and painfully conscious that -he had dealt both unjustly and unkindly with his former companion in -tribulation. By some means, but without his knowledge, Mr. Cotton’s -letter got into print, to him most “unwelcome;” and while in England, in -1644, Mr. Williams printed his reply. It will be seen that Mr. Williams -has given the whole of it: and with scrupulous fidelity, adding thereto -his remarks and reasonings. Mr. Cotton, however, did not hesitate to -aver the righteousness of the persecution and banishment which Williams -endured.[40] - -In the Colonial Records, the date of Mr. Williams’s sentence is November -3, (1635). He immediately withdrew from all church communion with the -authors of his sufferings. A few attached friends assembled around him, -and preparations were made for departure.[41] It would seem that he -had, for some time, contemplated the formation of a settlement where -liberty, both civil and religious, should be enjoyed. This reached the -ears of his adversaries. His Lord’s day addresses were attractive to -many, and withdrew them from the congregations of the dominant sect. -Provoked at “the increase of concourse of people to him on the Lord’s -days in private,” and fearing the further extension of principles so -subversive of their state-church proceedings, they resolved on Mr. -Williams’s immediate deportation. Two or three months had to elapse, of -the additional time granted for his departure, before their sentence -could take effect. Delay was dangerous: therefore the Court met at Boston -on the 11th of January, 1636, and resolved that he should immediately -be shipped for England, in a vessel then riding at anchor in the bay. A -warrant was despatched summoning him to Boston. He returned answer that -his life was in hazard; and came not. A pinnace was sent to fetch him; -“but when they came at his house, they found he had been gone three days -before; but whither they could not learn.”[42] - -His wife and two children, the youngest less than three months old, were -left behind. By a mortgage on his property at Salem he had raised money -to supply his wants. He then plunged into the untrodden wilds; being -“denied the common air to breathe in, and a civil cohabitation upon the -same common earth; yea, and also without mercy and human compassion, -exposed to winter miseries in a howling wilderness.”[43] - -After fourteen weeks’ exposure to frost and snow, “not knowing what -bread or bed did mean,” he arrived at Seekonk,[44] on the east bank of -Pawtucket river. Here he began to build and plant. In the following -expressive lines he seems to refer to the kind support afforded him by -the Indians:— - - “God’s providence is rich to his, - Let none distrustful be; - In wilderness, in great distress, - These ravens have fed me.”[45] - -Their hospitality he requited throughout his long life by acts of -benevolence, and by unceasing efforts to benefit and befriend them. He -taught them Christianity; and was the first of the American pilgrims to -convey to these savage tribes the message of salvation. - -Before his crops were ripe for harvest, he received intimation from -the governor of Plymouth, that he had “fallen into the edge of their -bounds,” and as they were loath to offend the people of the Bay, he was -requested to remove beyond their jurisdiction. With five companions he -embarked in his canoe, descending the river, till arriving at a little -cove on the opposite side, they were hailed by the Indians with the -cry of “_What cheer?_”[46] Cheered with this friendly salutation they -went ashore. Again embarking, and descending the stream, they reached -a spot at the mouth of the Mohassuck river, where they landed, near to -a spring—remaining to this day as an emblem of those vital blessings -which flow to society from true liberty. That spot is “holy ground,” -where sprung up the first civil polity in the world permitting freedom -to the human soul in things of God. There Roger Williams founded the -town of Providence. It was, and has ever been, the “refuge of distressed -consciences.” Persecution has never sullied its annals. Freedom to -worship God was the desire of its founder—for himself and for all, and he -nobly endured till it was accomplished. - -It has been generally held that the fourteen weeks above referred to were -spent by Mr. Williams in traversing the wilderness, and in penetrating -the vast forests which separated Salem from Seekonk by land. Some doubts -have of late, however, been thrown upon this view. - -It can scarcely be supposed that so long a time could have been -occupied in the land journey from Salem to Seekonk. The distance is -about fifty miles. Even if we allow a considerable addition to this, -occasioned by the detour rendered necessary to avoid the settlements -on the Bay, the time consumed cannot be accounted for. He himself has -given us no details of this eventful journey. Only passing references -to it occur in his various works. Yet these are of such a kind as to -render it more probable that his journey was made by sea, coasting -from place to place, holding intercourse with the native tribes, whose -language he had previously acquired.[47] His route by sea would be -not less than 200 miles, to accomplish which by his own unaided arm, -together with the interviews he undoubtedly held with the aborigines, -and the time necessarily allotted for repose, or spent in waiting for -favourable weather, might well fill the fourteen weeks he tells us his -journey lasted. His language supports this view, “Mr. Winthrop, he -says, privately wrote me _to steer my course_ to the Narraganset Bay. -I took his prudent motion, and waiving all other thoughts and emotions -_I steered my course_ from Salem, though in winter snow, into these -parts.” Again, “It pleased the Most High to direct my steps _into this -bay_;” which words would seem only applicable to a voyage by water. “I -was sorely _tossed_ for one fourteen weeks.” This language is evidently -such as would be most natural in referring to a passage by sea.[48] But -there is one paragraph in the present volume which would seem to decide -the question. It is found at page 386. “Had his soul [Cotton’s] been in -my soul’s case, exposed to the miseries, poverties, necessities, wants, -debts, _hardships of sea and land, in a banished condition_, he would, -I presume, reach forth a more merciful cordial to the afflicted.” Here -distinct reference is made to the sea as the scene of some of those -hardships he endured. It is moreover known that travelling at that time -was chiefly by water, that Williams was a skilful boatman, and that he -possessed a boat of his own soon after his settlement at Providence. In -the view of these particulars, we are constrained to the conclusion that -Mr. Williams journeyed by sea, often landing to seek for food, and to -hold intercourse with the natives as to his final settlement.[49] - -On reaching Providence, the first object of Mr. Williams would be to -obtain possession of some land. This he acquired from the Narragansett -Indians, the owners of the soil surrounding the bay into which he had -steered his course. By a deed dated the 24th March, 1638, certain -lands and meadows were made over to him by the Indian chiefs which he -had purchased of them two years before, that is, at the time of his -settlement amongst them. He shortly after reconveyed these lands, to -his companions. In a deed dated 1661, he says, “I desired it might be -for a shelter for persons distressed for conscience. I then considering -the condition of divers of my distressed countrymen, I communicated my -said purchase unto my loving friends [whom he names], who then desired -to take shelter here with me.”[50] This worthy conception of his noble -mind was realized, and he lived to see a settled community formed wherein -liberty of conscience was a primary and fundamental law. Thirty-five -years afterward he could say, “Here, all over this colony, a great number -of weak and distressed souls, scattered, are flying hither from Old and -New England, the Most High and Only Wise hath, in his infinite wisdom, -provided this country and this corner as a shelter for the poor and -persecuted, according to their several persuasions.”[51] - -The year 1638 witnessed the settlement of Rhode Island, from which -the state subsequently took its name, by some other parties, driven -from Massachusetts by the persecution of the ruling clerical power. -So great was the hatred or the envy felt towards the new colony, that -Massachusetts framed a law prohibiting the inhabitants of Providence from -coming within its bounds.[52] This was a cruel law, for thus trading -was hindered with the English vessels frequenting Boston, from whence -came the chief supplies of foreign goods. So great was the scarcity of -paper from this cause among the Rhode Islanders, that “the first of their -writings that are to be found, appear on small scraps of paper, wrote as -thick, and crowded as close as possible.” “God knows,” says Williams, -“that many thousand pounds cannot repay the very temporary losses I have -sustained,” by being debarred from Boston.[53] - -In March 1639, Mr. Williams became a baptist, together with several more -of his companions in exile. As none in the colony had been baptized, a -Mr. Holliman was selected to baptize Mr. Williams, who then baptized -Mr. Holliman and ten others. Thus was founded the first baptist church -in America.[54] On the 1st of the following July, Mr. Williams and his -wife, with eight others, were excommunicated by the church at Salem, then -under the pastoral care of the celebrated Hugh Peters. Thus was destroyed -the last link which bound these exiles to the congregational churches -of New England, where infant baptism and persecution abode, as in other -churches, in sisterly embrace together.[55] - -Mr. Williams appears to have remained pastor of the newly formed church -but a few months. For, while retaining all his original sentiments -upon the doctrines of God’s word, and the ordinances of the church, he -conceived a true ministry must derive its authority from direct apostolic -succession or endowment: that, therefore, without such a commission -he had no authority to assume the office of pastor, or be a teacher -in the house of God, or proclaim to the impenitent the saving mercies -of redemption. It is, however, by no means clear that he regarded the -latter as wrong, for we find him in after days desiring to print several -discourses which he had delivered amongst the Indians.[56] He seems -rather to have conceived that the church of Christ had so fallen into -apostacy, as to have lost both its right form and the due administration -of the ordinances, which could only be restored by some new apostolic, -or specially commissioned messenger from above. Various passages in the -present volume will be met with which favour this view:[57] the following -is from his “Hireling Ministry:” “In the poor small span of my life, I -desired to have been a diligent and constant observer, and have been -myself many ways engaged, in city, in country, in court, in schools, in -universities, in churches, in Old and New England, and yet cannot, in -the holy presence of God, bring in the result of a satisfying discovery, -that either the begetting ministry of the apostles or messengers to the -nations, or the feeding and nourishing ministry of pastors and teachers, -according to the first institution of the Lord Jesus, are yet restored -and extant.”[58] From this passage it would seem that his objections -were rather owing to the imperfection of the church in its revived -condition, than to the want of a right succession in the ministry. These -imperfections could be removed by a new apostolic ministry alone. He -therefore was opposed to “the office of any ministry, but such as the -Lord Jesus appointeth.” Perhaps in the following assertion of Mr. Cotton -we have the true expression of Mr. Williams’s views. He conceived “that -the apostacy of anti-christ hath so far corrupted all, that there can -be no recovery out of that apostacy till Christ shall send forth new -apostles to plant churches anew.”[59] - -The constantly increasing number of settlers in the new colony rendered -a form of civil government necessary. A model was drawn up, of which -the essential principles were democratic. The power was invested in -the freemen, orderly assembled, or a major part of them. None were to -be accounted delinquents for doctrine, “provided it be not directly -repugnant to the government or laws established.” And a few months later -this was further confirmed by a special act, “that that law concerning -liberty of conscience in point of doctrine, be perpetuated.” Thus liberty -of conscience was the basis of the legislation of the colony of Rhode -Island, and its annals have remained to this day unsullied by the blot -of persecution.[60] But many were the examples of an opposite course -occurring in the neighbouring colony of Boston. Not satisfied with having -driven Williams and many more from their borders by their oppressive -measures against conscience, the General Court laid claim to jurisdiction -over the young and rapidly increasing settlements of the sons of liberty. -This, concurring with other causes, led the inhabitants of Rhode Island -and Providence to request Mr. Williams to take passage to England; and -there, if possible, obtain a charter defining their rights, and giving -them independent authority, freed from the intrusive interference of the -Massachusetts Bay. - -In the month of June 1643, Mr. Williams set sail from New York -for England, for he was not permitted to enter the territories of -Massachusetts, and to ship from the more convenient port of Boston, -although his services in allaying Indian ferocity, and preventing by his -influence the attacks of the native tribes upon their settlements, were -of the highest value and of the most important kind.[61] - -At the time of his arrival in England, the country was involved in the -horrors of civil war. By an ordinance dated Nov. 3, 1643, the affairs of -the colonies were intrusted to a board of commissioners, of which Lord -Warwick was the head. Aided by the influence of his friend, Sir Henry -Vane, Mr. Williams quickly obtained the charter he sought, dated March -14, 1644, giving to the “Providence Plantations in the Narragansett -Bay,” full power to rule themselves, by any form of government they -preferred.[62] - -With this charter Mr. Williams, in the summer of the same year, returned -to New England, and landed at Boston, Sept. 17th, emboldened to tread -this forbidden ground by a commendatory letter to the Governor and -Assistants of the Bay, from several noblemen and members of parliament. -The first elections under this charter were held at Portsmouth in May -1641, when the General Assembly then constituted, proceeded to frame a -code of laws, and to commence the structure of their civil government. -It was declared in the act then passed, “that the form of government -established in Providence Plantations is DEMOCRATICAL, that is to say, -a government held by the free and voluntary consent of all, or the -greater part of the free inhabitants.” The conclusion of this Magna -Charta of Rhode Island is in these memorable words: “These are the laws -that concern all men, and these are the penalties for the transgression -thereof, which, by common consent, are ratified and established -throughout the whole colony. And otherwise than thus, what is herein -forbidden, all men may walk as their consciences persuade them, every one -in the name of his God. AND LET THE SAINTS OF THE MOST HIGH WALK IN THIS -COLONY WITHOUT MOLESTATION, IN THE NAME OF JEHOVAH THEIR GOD, FOR EVER -AND EVER.”[63] Mr. Roger Williams was chosen assistant, and in subsequent -years governor. Thus under the auspices of this noble-minded man was sown -the germ of modern democratic institutions, combining therewith the yet -more precious seed of religious liberty. - -We here trace no further the history of Roger Williams in relation to -the state of which he was the honoured founder. To the period at which -we have arrived, their story is indissolubly allied together. Others, -imbued with his principles, henceforth took part in working out the -great and then unsolved problem—how liberty, civil and religious, could -exist in harmony with dutiful obedience to rightful laws. Posterity is -witness to the result. The great communities of the Old World are daily -approximating to that example, and recognizing the truth and power of -those principles which throw around the name of ROGER WILLIAMS a halo of -imperishable glory and renown. - -The work of this eminent man, reprinted in the following pages, owes its -origin to the events we have detailed, and to some other very interesting -circumstances. In the first volume of the publications of the Hanserd -Knollys Society, will be found a piece, entitled “An Humble Supplication -to the King’s Majesty, as it was presented, 1620.” This was a baptist -production. It is a well arranged, clear, and concise argument against -persecution, and for liberty of conscience. Mr. Williams informs us -that this treatise was written by a prisoner in Newgate for conscience’ -sake. So rigid was his confinement that paper, pens, and ink were denied -him. He had recourse to sheets of paper sent, by a friend in London, as -stoppers to the bottle containing his daily allowance of milk. He wrote -his thoughts in milk on the paper thus provided, and returned them to -his friend in the same way. “In such paper, written with milk, nothing -will appear; but the way of reading it by fire being known to this friend -who received the papers, he transcribed and kept together the papers, -although the author himself could not correct, nor view what himself had -written.”[64] - -From this treatise was taken those arguments against persecution,[65] -which being replied to by Mr. Cotton, gave rise to the work of Mr. -Williams, and which he has so significantly called “The Bloudy Tenent of -Persecution Discussed.” Mr. Cotton tells us that this excerpt was sent to -him about the year 1635, by Mr. Williams, and that Mr. Williams, against -the “royal law of the love of the gospel, and without his knowledge, -published it, with his reply, adding thereto a refutation.”[66] A -contradictory and more particular account is, however, given of the -affair by Mr. Williams. No such letter or intercourse, he tells us, -passed between him and Mr. Cotton on this subject. The prisoner’s -arguments against persecution were presented to Mr. Cotton by Mr. -Hall, a congregational minister at Roxbury, to whom also Mr. Cotton’s -answer was addressed. Mr. Hall not being satisfied, sent the papers -to Mr. Williams _already printed_, who, therefore, conceiving that -being printed they were no longer _private_ papers, felt at liberty to -publish his discussion of Mr. Cotton’s principles.[67] At the time when -Mr. Cotton wrote the letter to Mr. Hall, he tells us that Mr. Williams -“did keep communion with all his brethren, and held loving acquaintance -with myself.” It must therefore have been written some time before the -banishment of Mr. Williams, and soon after the arrival of Mr. Cotton in -New England. - -At the close of Mr. Cotton’s letter is found a reference to “a treatise -sent to some of the brethren late of Salem, who doubted as you do.” This -treatise is the “Model of Church and Civil Power,” the examination of -which forms the second part of the “Bloudy Tenent.”[68] The authorship of -it is attributed to Mr. Cotton by Mr. Williams. This Mr. Cotton denies. -He charges Mr. Williams with a “double falsehood:” First, in saying -that he wrote it; second, that the ministers who did write it sent it -to Salem.[69] This “blustering charge” Mr. Williams repudiates. He -refers to the closing paragraph of Cotton’s own letter, and avers, “to -my knowledge it was reported, according to this hint of Mr. Cotton’s, -that from the ministers of the churches such a model composed by them -was sent to Salem.” He then adds, that hearing of it he wrote to “his -worthy friend Mr. Sharp, elder of the church at Salem, for the sight of -it, who accordingly sent it to him.” Moreover, Mr. Cotton approved of -it, promoted it, and directed others to repair to it for satisfactory -information:[70] it was therefore unworthy of him to pass so “deep -censures for none or innocent mistakes.” The real author of it was -probably Mr. Richard Mather, of whom we are told that “when the platform -of Church Discipline was agreed—in the year 1647, Mr. Mather’s model was -that out of which it was chiefly taken.”[71] Or perhaps it may preferably -be regarded as the result of an act passed by the General Court in the -year 1634, wherein the elders of every church were entreated to “consult -and advise of _one uniform order_ of discipline in the churches ... -and to consider how far the magistrates are bound to interpose for the -preservation of that uniformity and peace of the churches.”[72] Certain -it is, that the principles of this document pervade all the subsequent -legislation of the colony, and many of its conclusions were embodied in -the ecclesiastical and civil laws. Mr. Williams did well in selecting -these two pieces for discussion. They broadly state those views which -are antagonist to intellectual and religious freedom. Other treatises -were published to defend New England practices against the observations -of friends in Old England, which are occasionally referred to by Mr. -Williams; but in none of them were developed to the same extent, that -persecuting spirit and theocratic legislation which Mr. Williams so ably, -so patiently, and so thoroughly confronts and confutes in the following -pages. - -The “Bloudy Tenent” was published in England in the year 1644, and -without the name either of the author or publisher. It was written while -he was occupied in obtaining the charter for Rhode Island. In many parts -it bears evident tokens of haste, and occasional obscurities show that he -had found no time to amend his work. Indeed he tells us, “that when these -discussions were prepared for public in London, his time was eaten up in -attendance upon the service of the parliament and city, for the supply of -the poor of the city with wood, during the stop of coal from Newcastle, -and the mutinies of the poor for firing.”[73] Nevertheless, his style is -generally animated, the discussion acutely managed, and frequent images -of great beauty adorn his page. - -Although not the first in England among the baptist advocates for -the great principle of liberty of conscience, Roger Williams holds a -preeminent place. Previous to the Bloudy Tenent, several pieces had -been published, of great interest and value. Some of these have been -reprinted;[74] and we have already seen how one of them gave rise to -the present work of Williams. In 1642 we find a baptist asserting as -one of the results of infant baptism, that “hence also collaterally -have been brought the power of the civil magistrate into the church -... being willingly ignorant that the state and church of the Jews is -to be considered in a twofold respect, one as it was a civil state and -commonwealth and kingdom, in respect whereof it was common to other civil -states and kingdoms in the world; the other as it was the church of God, -and in relation thereto had worship, commandments, a kingly office, and -government, which no other state and kingdom had or ought to have: for -herein it was altogether typical. This state (the church) being spiritual -admits of none but Him, their spiritual Head, Lawgiver, James iv. 12.”[75] - -In 1643 another most able piece appeared, entitled, “Liberty of -Conscience; or the sole means to obtain peace and truth.” The author -expresses his opinion that the distractions and troubles of the nation -were owing in great measure to the general obstinacy and averseness of -most men of all ranks and qualities to tolerate and bear with tender -consciences, and different opinions of their brethren. - -The same year in which the “Bloudy Tenent” was published, there issued -from the press “The Compassionate Samaritan, Unbinding the Conscience, -and pouring oil into the wounds which have been made upon the -separation.” This piece likewise asserts the rights of conscience with -great clearness and power. - -Until now the baptists stood alone in this conflict, they were the only -known advocates for perfect liberty; but in this year Mr. John Goodwin -also came forth to aid them,[76] and by his powerful writings did much to -disseminate right views on this great subject. - -The activity of Mr. Williams, and his deep interest in whatever concerned -the well-being of his fellow countrymen, are still more illustrated by -the publications which he put forth while in England. For he not only -published his “Key into the Language of America,” composed while on -his voyage to this country, and the two treatises reprinted in this -volume; but also an anonymous piece, entitled “Queries of Highest -Consideration proposed to Mr. Thomas Goodwin—presented to the High Court -of Parliament,”[77] containing clear and accurate observations on the -respective provinces of civil and ecclesiastical authority. - -The publication of the “Bloudy Tenent” was most offensive to the various -parties into which the ruling powers of the State were divided. The -presbyterians exclaimed against it as full of heresy and blasphemy. If -we may believe Mr. Richardson, they even proceeded so far as to burn -it.[78] To this we are inclined to attach some confidence, as thereby -we may account for the extreme rarity of the book, and for what is in -fact a second edition, published in the same year. The existing copies of -the work do not quite agree. While they are page for page and line for -line the same, they differ in the fact of a table of errata being found -in some, which errata are corrected in others. There is also a slight -difference in the type and orthography of the title page.[79] - -Baillie informs us that Williams’s work did not meet with the approbation -of the English Independents. Its toleration was too unlimited for -their taste. They were willing to grant liberty only to those sound in -fundamentals—the identical views of their brother Congregationalists of -America.[80] Yet we are informed in a subsequent work by Mr. Williams, -that it operated most beneficially on the public mind. “These _images_ -and _clouts_ it hath pleased God to make use of to stop no small leaks of -persecution, that lately began to flow in upon dissenting consciences, -and to Master Cotton’s own, and to the peace and quietness of the -Independents, which they have so long and so wonderfully enjoyed.”[81] - -In the year 1647, Mr. Cotton attempted a reply to Mr. Williams. He -entitled his work, “The Bloudy Tenent washed, and made white in the bloud -of the Lambe: being discussed and discharged of blood-guiltinesse by just -Defence, &c. Whereunto is added a Reply to Mr. Williams’s Answer to Mr. -Cotton’s Letter. By John Cotton, Batchelor in Divinity, and Teacher of -the Church of Christ at Boston in New England. London. 1647.” 4to. pp. -195 and 144. In the notes of the present volume,[82] various examples are -given of the character of this reply, and of the tortuous constructions -adopted to escape the home thrusts of Mr. Williams. As compared with -Williams’s work it displays great unfairness, and a most lamentable want -of Christian temper and spirit—it is “wormwood and gall,” to use Mr. -Williams’s own words. - -A rejoinder appeared in the year 1652. It is entitled “The Bloody Tenent -yet more Bloody by Mr. Cotton’s endevour to wash it white in the blood -of the Lambe, &c. By R. Williams, of Providence in New-England. London, -1652.” 4to. pp. 373. It is characterized by the kindest tone, the -most affectionate spirit, and a considerate treatment of Mr. Cotton’s -perversions, errors, and mistakes, which he did not deserve. It is -proposed to reprint this volume as necessary to the completeness of the -present. - -The work it is now the editor’s great pleasure and satisfaction to place -in the hands of the subscribers is of great rarity. But _six_ copies are -at present known to exist of the original editions. Three of these are -in America; two in the Library of Brown University, Rhode Island, and -one in the library of Harvard College. Three are in this country; one -in the library of the present American Consul, Colonel Aspinall; one in -the British Museum; and one in the Bodleian Library. From the latter -the present reprint is made by the kind permission of the Librarian. It -is a volume of two hundred and forty-seven pages, in small quarto. The -original table of Contents is given with the pagination only altered. Mr. -Williams’s Reply to Mr. Cotton’s Letter, is of still greater rarity. Two -copies are in America; one in Yale College which is much mutilated, and -one in the possession of the family of the late Moses Brown, Esq., of -Providence. Two are in this country; one in the British Museum, and one -in the Bodleian Library, which is also somewhat mutilated. This reprint -is from the latter. The proof sheets have been compared with the very -fine copy in the British Museum, by my kind friend George Offor, Esq. - - E. B. U. - -_Newmarket House, August 9th, 1848._ - - - - -A TABLE OF THE PRINCIPAL CONTENTS OF THE BOOK. - - - PAGE. - - [SYLLABUS OF THE WORK 1 - - ADDRESS TO PARLIAMENT 3 - - ADDRESS TO EVERY COURTEOUS READER 7 - - SCRIPTURES AND REASONS AGAINST PERSECUTION 10 - - MR. JOHN COTTON’S ANSWER TO THE AFORESAID ARGUMENTS 19] - - A REPLY TO THE AFORESAID ANSWER OF MR. COTTON. - - Truth and Peace, their rare and seldom meeting 31 - - Two great complaints of Peace 33 - - Persecutors seldom plead Christ but Moses for their author 34 - - Strife, Christian and unchristian 34 - - A threefold doleful cry 35 - - The wonderful providence of God in the writing of the arguments - against persecution 36 - - A definition of persecution discussed 37 - - Conscience will not be restrained from its own worship, nor - constrained to another 38 - - A chaste soul in God’s worship compared to a chaste wife 38 - - God’s people have erred from the very fundamentals of visible - worship 39 - - Four sorts of spiritual foundations in the New Testament 39 - - The six fundamentals of the Christian religion 40 - - The coming out of Babel not local, but mystical 40 - - The great ignorance of God’s people concerning the nature of a - true church 41 - - Common prayer written against by the New English ministers 43 - - God’s people have worshipped God with false worships 43 - - God is pleased sometimes to convey good unto his people beyond - a promise 44 - - A notable speech of King James to a great nonconformist turned - persecutor 45 - - Civil peace discussed 45 - - The difference between spiritual and civil state 46 - - Six cases wherein God’s people have been usually accounted - arrogant, and peace breakers, but most unjustly 48 - - The true causes of breach and disturbance of civil peace 52 - - A preposterous way of suppressing errors 53 - - Persecutors must needs oppress both erroneous and true consciences 53 - - All persecutors of Christ profess not to persecute him 55 - - What is meant by the heretic, Tit. iii. 58 - - The word _heretic_ generally mistaken 59 - - Corporal killing in the law, typing out spiritual killing in - the gospel 62 - - The carriage of a soul sensible of mercy, towards others in their - blindness, &c. 64 - - The difference between the church and the world, wherein it is, - in all places 65 - - The church and civil state confusedly made all one 66 - - The most peaceable accused for peace breaking 67 - - A large examination of what is meant by the tares, and letting - of them alone 68 - - Satan’s subtlety about the opening of scripture 69 - - Two sorts of hypocrites 74 - - The Lord Jesus the great teacher by parables, and the only - expounder of them 75 - - Preaching for conversion is properly out of the church 76 - - The tares proved properly to signify anti-christians 77 - - God’s kingdom on earth the visible church 78 - - The difference between the wheat and the tares, as also between - these tares and all others 78 - - A civil magistracy from the beginning of the world 79 - - The tares are to be tolerated the longest of all sinners 81 - - The danger of infection by permitting of the tares, assoiled 82 - - The civil magistrate not so particularly spoken to in the New - Testament as fathers, masters, &c., and why? 85 - - A twofold state of Christianity: persecuted under the Roman - emperors, and apostated under the Roman popes 85 - - Three particulars contained in that prohibition of Christ Jesus - concerning the tares, _Let them alone_, Matt. xiii. 86 - - Accompanying with idolaters, 1 Cor. v. discussed 88 - - Civil magistrates never invested by Christ Jesus with the power and - title of defenders of the faith 92 - - God’s people [Israel] ever earnest with God for an arm of flesh 93 - - The dreadful punishment of the blind Pharisees in four respects 94 - - The point of seducing, infecting, or soul-killing, examined 96 - - Strange confusions in punishments 100 - - The blood of souls, Acts xx., lies upon such as profess the - ministry: the blood of bodies only upon the state 100 - - Usurpers and true heirs of Christ Jesus 101 - - The civil magistrate bound to preserve the bodies of their - subjects, and not to destroy them for conscience’ sake 103 - - The fire from heaven, Rev. xiii. 13, 2 Tim. ii. 25, 26, examined 104 - - The original of the Christian name, Acts xi. 105 - - A civil sword in religion makes a nation of hypocrites, Isa. x. 107 - - A difference of the true and false Christ and Christians 109 - - The nature of the worship of unbelieving and natural persons 109 - - Antoninus Pius’s famous act concerning religion 110 - - Isa. ii. 4, Mic. iv. 3, concerning Christ’s visible kingdom, - discussed 110 - - Acts xx. 29, the suppressing of spiritual wolves, discussed 112 - - It is in vain to decline the name of the head of the church, and - yet to practise the headship 114 - - Titus i. 9, 10, discussed 115 - - Unmerciful and bloody doctrine 116 - - The spiritual weapons, 2 Cor. x. 4, discussed 117 - - Civil weapons most improper in spiritual causes 118 - - The spiritual artillery, Eph. vi., applied 119 - - Rom. xiii., concerning civil rulers’ power in spiritual causes, - largely examined 121 - - Paul’s appeal to Cæsar, examined 128 - - And cleared by five arguments 128 - - Four sorts of swords 131 - - What is to be understood by _evil_, Rom. xiii. 4 133 - - Though evil be always evil, yet the permission of it may sometimes - be good 136 - - Two sorts of commands, both from Moses and Christ 138 - - The permission of divorce in Israel, Matt. xix. 17, 18 138 - - Usury in the civil state lawfully permitted 139 - - Seducing teachers, either pagans, Jewish, Turkish, or - anti-christian, may yet be obedient subjects to the civil laws 141 - - Scandalous livers against the civil state 142 - - Toleration of Jezebel and Balaam, Rev. ii. 14, 20, examined 143 - - The Christian world hath swallowed up Christianity 145 - - Christ Jesus the deepest politician that ever was, yet commands - he a toleration of anti-christians 149 - - The princes of the world seldom take part with Christ Jesus 150 - - Buchanan’s item to King James 151 - - King James’s sayings against persecution 151 - - King Stephen’s, of Poland, sayings against persecution 152 - - Forcing of conscience a soul-rape 152 - - Persecution for conscience hath been the lancet which hath let - blood the nations. All spiritual whores are bloody 152 - - Polygamy, or the many wives of the fathers 153 - - David advancing of God’s worship against order 153 - - Constantine and the good emperors, confessed to have done more - hurt to the name and crown of Christ, than the bloody Neros did 154 - - The language of persecutors 156 - - Christ’s lilies may flourish in the church, notwithstanding the - weeds in the world permitted 156 - - Queen Elizabeth and King James, their persecuting for cause of - religion examined 157 - - Queen Elizabeth confessed by Mr. Cotton to have almost fired the - world in civil combustions 158 - - The wars between the papists and the protestants 159 - - The wars and success of the Waldensians against three popes 159 - - God’s people victorious overcomers, and with what weapons 160 - - The Christian church doth not persecute, but is persecuted 160 - - The nature of excommunication 161 - - The opinion of ancient writers examined concerning the doctrine - of persecution 163 - - Constraint upon conscience in Old and New England 164 - - The Indians of New England permitted in their worshipping of devils 165 - - In two cases a false religion will not hurt 167 - - The absolute sufficiency of the sword of the Spirit 168 - - A national church not instituted by Christ 169 - - Man hath no power to make laws to bind conscience 169 - - Hearing of the word in a church estate a part of God’s worship 173 - - Papists’ plea for toleration of conscience 173 - - Protestant partiality in the cause of persecution 174 - - Pills to purge out the bitter humour of persecution 175 - - Superstition and persecution have had many votes and suffrages - from God’s own people 176 - - Soul-killing discussed 176 - - Phineas’s act discussed 179 - - Elijah’s slaughters examined 180 - - Dangerous consequences flowing from the civil magistrate’s power - in spiritual cases 183 - - The world turned upside down 184 - - The wonderful answer of the ministers of New England to the - ministers of Old 184 - - Lamentable differences even amongst them that fear God 185 - - The doctrine of persecution ever drives the most godly out of the - world 186 - - A MODEL OF CHURCH AND CIVIL POWER, composed by Mr. Cotton and the - ministers of New England, and sent to Salem, (as a further - confirmation of the bloody doctrine of persecution for cause - of conscience) examined and answered 189 - - Christ’s power in the church confest to be above all magistrates - in spiritual things 190 - - Isa. xlix. 23, lamentably wrested 190 - - The civil commonweal, and the spiritual commonweal, the church, - not inconsistent, though independent the one on the other 192 - - Christ’s ordinances put upon a whole city or nation may civilize - them, and moralize, but not christianize, before repentance - first wrought 193 - - Mr. Cotton and the New English minister’s confession, that the - magistrate hath neither civil nor spiritual power in soul matters 194 - - The magistrates and the church, (by Mr. Cotton’s grounds) in one - and the same cause, made the judges on the bench, and delinquents - at the bar 196 - - A demonstrative illustration, that the magistrate cannot have power - over the church in spiritual or church causes 197 - - The true way of the God of peace, in differences between the church - and the magistrate 198 - - The terms _godliness_ and _honesty_ explained, 1 Tim. ii. 1, and - _honesty_ proved not to signify in that place the righteousness - of the second table 201 - - The forcing of men to God’s worship, the greatest breach of civil - peace 203 - - The Roman Cæsars of Christ’s time described 204 - - It pleased not the Lord Jesus, in the institution of the Christian - church, to appoint and raise up any civil government to take care - of his worship 205 - - The true _custodes utriusque tabulæ_, and keepers of the ordinances - and worship of Jesus Christ 206 - - The kings of Egypt, Moab, Philistia, Assyria, Nineveh, were not - charged with the worship of God, as the kings of Judah were 207 - - Masters of families not charged under the gospel to force all the - consciences of their families to worship 207 - - God’s people have then shined brightest in godliness, when they have - enjoyed least quietness 210 - - Few magistrates, few men, spiritually good; yet divers sorts of - commendable goodness beside spiritual 211 - - Civil power originally and fundamentally in the people Mr. Cotton - and the New English give the power of Christ into the hands of - the commonweal 214 - - Laws concerning religion, of two sorts 217 - - The very Indians abhor to disturb any conscience at worship 217 - - Canons and constitutions pretended civil, but indeed ecclesiastical 217 - - A threefold guilt lying upon civil powers, commanding the subject’s - soul in worship 222 - - Persons may with less sin be forced to marry whom they cannot love, - than to worship where they cannot believe 223 - - As the cause, so the weapons of the beast and the lamb are - infinitely different 226 - - Artaxerxes his decree examined 227 - - The sum of the examples of the gentile king’s decrees concerning - God’s worship in scripture 230 - - The doctrine of putting to death blasphemers of Christ, cuts off - the hopes of the Jews partaking in his blood 232 - - The direful effects of fighting for conscience 233 - - Error is confident as well as truth 234 - - Spiritual prisons 236 - - Some consciences not so easily healed and cured as men imagine 237 - - Persecutors dispute with heretics, as a tyrannical cat with the - poor mouse: and with a true witness, as a roaring lion with an - innocent lamb in his paw 239 - - Persecutors endure not the name of persecutors 239 - - Psalm ci., concerning cutting off the wicked, examined 241 - - No difference of lands and countries, since Christ Jesus his coming 242 - - The New English separate in America, but not in Europe 244 - - Christ Jesus forbidding his followers to permit leaven in the - church, doth not forbid to permit leaven in the world 246 - - The wall (Cant. viii. 9.) discussed 246 - - Every religion commands its professors to hear only its own - priests or ministers 248 - - Jonah his preaching to the Ninevites discussed 248 - - Hearing of the word discussed 248 - - Eglon his rising up to Ehud’s message, discussed 248 - - A twofold ministry of Christ: first, apostolical, properly - converting. Secondly, feeding or pastoral 249 - - The New English forcing people to church, and yet not to religion - (as they say), forcing them to be of no religion all their days 249 - - The civil state can no more lawfully compel the consciences of men - to church to hear the word, than to receive the sacraments 250 - - No precedent in the word, of any people converting and baptizing - themselves 253 - - True conversion to visible Christianity is not only from sins - against the second table, but from false worships also 254 - - The commission, Matt. xxviii., discussed 254 - - The civil magistrate not betrusted with that commission 255 - - Jehoshaphat, 2 Chron. xvii., a figure of Christ Jesus in his - church, not of the civil magistrate in the state 256 - - The maintenance of the ministry, Gal. vi. 6, examined 257 - - Christ Jesus never appointed a maintenance of the ministry from - impenitent and unbelieving 257 - - They that compel men to hear, compel them also to pay for their - hearing and conversion 258 - - Luke xiv., _Compel them to come in_, examined 258 - - Natural men can neither truly worship, nor maintain it 259 - - The national church of the Jews might well be forced to a settled - maintenance: but not so the Christian church 261 - - The maintenance which Christ hath appointed his ministry in the - church 262 - - The universities of Europe causes of universal sins and plagues: - yet schools are honourable for tongues and arts 263 - - The true church is Christ’s school, and believers his scholars 264 - - Mr. Ainsworth excellent in the tongues, yet no university man 265 - - King Henry the Eighth set down in the pope’s chair in England 266 - - Apocrypha, homilies, and common prayer, precious to our forefathers 266 - - Reformation proved fallible 267 - - The precedent of the kings of Israel and Judah largely examined 271 - - The Persian kings’ example make strongly against the doctrine - of persecution 272 - - 1. The difference of the land of Canaan from all lands and - countries in seven [eight] particulars 273 - - 2. The difference of the people of Israel from all other peoples, - in seven particulars 278 - - Wonderful turnings of religion in England in twelve years - revolution 280 - - The pope not unlike to recover his monarchy over Europe before his - downfall 280 - - Israel, God’s only church, might well renew that national covenant - and ceremonial worship, which other nations cannot do 283 - - The difference of the kings and governors of Israel from all kings - and governors of the world, in four particulars 284 - - Five demonstrative arguments proving the unsoundness of the maxim, - viz., the church and commonweal are like Hippocrates’ twins 286 - - A sacrilegious prostitution of the name Christian 290 - - David immediately inspired by God in his ordering of church affairs 291 - - Solomon’s deposing Abiathar, 1 Kings ii. 26, 27, discussed 292 - - The liberties of Christ’s churches in the choice of her officers 293 - - A civil influence dangerous to the saints’ liberties 293 - - Jehoshaphat’s fast examined 294 - - God will not wrong Cæsar, and Cæsar should not wrong God 294 - - The famous acts of Josiah examined 295 - - Magistracy in general from God, the particular forms from the - people 295 - - Israel confirmed in a national covenant by revelations, signs, and - miracles; but not so any other land 295 - - Kings and nations often plant and often pluck up religions 296 - - A national church ever subject to turn and return 297 - - A woman, Papissa, or head of the church 297 - - The papists nearer to the truth, concerning the governor of the - church, than most protestants 297 - - The kingly power of the Lord Jesus troubles all the kings and - rulers of the world 298 - - A twofold exaltation of Christ 298 - - A monarchical and ministerial power of Christ 300 - - Three great competitors for the ministerial power of Christ 300 - - The pope pretendeth to the ministerial power of Christ, yet upon - the point challengeth the monarchical also 300 - - Three great factions in England, striving for the arm of flesh 300 - - The churches of the separation ought in humanity and subjects’ - liberty not to be oppressed, but at least permitted 302 - - Seven reasons proving that the kings of Israel and Judah can have - no other but a spiritual antitype 303 - - Christianity adds not to the nature of a civil commonweal; nor doth - want of Christianity diminish it 304 - - Most strange, yet most true consequences from the civil magistrates - being the antitype of the kings of Israel and Judah 305 - - If no religion but what the commonweal approve, then no Christ, - no God, but at the pleasure of the world 305 - - The true antitype of the kings of Israel and Judah 306 - - 4. The difference of Israel’s statutes and laws from all others - in three particulars 306 - - 5. The difference of Israel’s punishments and rewards from all - others 308 - - Temporal prosperity most proper to the national state of the Jew 308 - - The excommunication in Israel 308 - - The corporal stoning in the law, typed out spiritual stoning - in the gospel 308 - - The wars of Israel typical and unparalleled, but by the spiritual - wars of spiritual Israel 309 - - The famous typical captivity of the Jews 311 - - Their wonderful victories 311 - - The mystical army of white troopers 312 - - Whether the civil state of Israel was precedential 313 - - Great unfaithfulness in magistrates [ministers] to cast the burden - of judging and establishing Christianity upon the commonweal 314 - - Thousands of lawful civil magistrates, who never hear of Jesus - Christ 315 - - Nero and the persecuting emperors not so injurious to Christianity - as Constantine and others, who assumed a power in spiritual - things 316 - - They who force the conscience of others, cry out of persecution - when their own are forced 316 - - Constantine and others wanted not so much affection, as information - of judgment 317 - - Civil authority giving and lending their horns to bishops, - dangerous to Christ’s truth 317 - - The spiritual power of Christ Jesus compared in scripture to the - incomparable horn of the rhinoceros 318 - - The nursing fathers and mothers, Isa. xlix. 319 - - The civil magistrate owes three things to the true church of Christ 319 - - The civil magistrate owes two things to false worshippers 320 - - The rise of high commissions 321 - - Pious magistrates’ and ministers’ consciences are persuaded for - that, which other as pious magistrates’ and ministers’ - consciences condemn 321 - - An apt similitude discussed concerning the civil magistrate 322 - - A grievous charge against the Christian church and the king of it 330 - - A strange law in New England formerly against excommunicate persons 331 - - A dangerous doctrine against all civil magistrates 331 - - Original sin charged to hurt the civil state 331 - - They who give the magistrate more than his due, are apt to disrobe - him of what is his 332 - - A strange double picture 336 - - The great privileges of the true church of Christ 336 - - Two similitudes illustrating the true power of the magistrate 337 - - A marvellous challenge of more power under the Christian, than - under the heathen magistrate 339 - - Civil magistrates, derivatives from the fountains or bodies of - people 341 - - A believing magistrate no more a magistrate than an unbelieving 341 - - The excellency of Christianity in all callings 341 - - The magistrate like a pilot in the ship of the commonweal 342 - - The terms _heathen_ and _Christian_ magistrates 343 - - The unjust and partial liberty to some consciences, and bondage - unto all others 344 - - The commission, Matt. xxviii. 19, 20, not proper to pastors and - teachers, least of all to the civil magistrate 345 - - Unto whom now belongs the care of all the churches, &c. 345 - - Acts xv. commonly misapplied 346 - - The promise of Christ’s presence, Matt. xviii., distinct from that - Matt. xxviii. 347 - - Church administrations firstly charged upon the ministers thereof 349 - - Queen Elizabeth’s bishops truer to their principles than many of a - better spirit and profession 350 - - Mr. Barrowe’s profession concerning Queen Elizabeth 350 - - The inventions of men swerving from the true essentials of civil - and spiritual commonweals 353 - - A great question, viz., whether only church members, that is, godly - persons, in a particular church estate, be only eligible into - the magistracy 353 - - The world being divided in thirty parts, twenty-five never heard - of Christ 354 - - Lawful civil states where churches of Christ are not 355 - - Few Christians wise and noble, and qualified for affairs of state 355 - - The Ninevites’ fast examined 357 - - Luke xxii. 36 discussed 359 - - Rev. xvii. 16 discussed 361 - - Conclusion 363 - - [MR. COTTON’S LETTER EXAMINED AND ANSWERED. - - To the Impartial Reader 367 - - If Jesus Christ bring more light he must be persecuted 371 - - Public sins, the cause of public calamities, must be discovered 372 - - Grounds of Mr. Williams’s banishment 375 - - Persecutors do no good to men’s souls 377 - - Mr. Cotton’s proof from Prov. xi. 26 discussed 379 - - Spiritual offences only liable to spiritual censure 382 - - Mr. Cotton ignorant of the cause of Williams’s sufferings 383 - - Civil peace and magistracy blessed ordinances of God 384 - - The mercies of a civil state distinct from those of a spiritual - state 385 - - Affliction for Christ sweet 390 - - The state of godly persons in gross sins 393 - - God’s mystical Israel must come forth of Babel before they build - the temple 395 - - New England refuses church fellowship with godly ministers of Old - England 398 - - Christ considered personally and in his people 398 - - Mr. Cotton confessing the true and false constitution of the church 401 - - Difference between God’s institutions to the Jews and anti-christian - institutions 403 - - Coming forth of Babel not local 406 - - The polygamy of the fathers 410 - - Every true church separate from idols 411 - - The substance of true repentance in all God’s children 412 - - The first Christians the best pattern for Christians now 413 - - Mr. Cotton against a national church, and yet holds fellowship - with it 415 - - The Jewish national church not to be separated from 417 - - Mr. Cotton extenuates national churches 420 - - Mr. Cotton guilty of cruelty in persecuting, yet cries out against - due severity in the church 423 - - God’s controversy for persecution 424 - - The puritans and separatists compared 424 - - Mr. Ainsworth’s poverty 426 - - Four sorts of backsliders from separation 428 - - Mr. Canne’s Answer to Mr. Robinson’s Liberty of Hearing 429 - - Preachers and pastors far different 430 - - The fellowship of the word taught in a church estate 432 - - False callings or commissions for the ministry 433 - - The Nonconformists’ grounds enforce separation 436 - - Mr. Cotton’s practice of separation in New England 436 - - Persecution is unjust oppression wheresoever 438] - - - - - THE - BLOVDY TENENT - - of PERSECUTION, for cause of - CONSCIENCE, discussed, in - - _A_ Conference _betweene_ - - TRVTH and PEACE. - - WHO, - - In all tender Affection, present to the High - Court of _Parliament_, (as the result of - their Discourse) these, (amongst other - _Passages_) of _highest consideration_. - - [Illustration] - - _London_ - - Printed in the Year 1644. - - -First. That the blood of so many hundred thousand souls of protestants -and papists, spilt in the wars of present and former ages, for their -respective consciences, is not required nor accepted by Jesus Christ the -Prince of Peace. - -Secondly. Pregnant scriptures and arguments are throughout the work -proposed against the doctrine of persecution for cause of conscience. - -Thirdly. Satisfactory answers are given to scriptures and objections -produced by Mr. Calvin, Beza, Mr. Cotton, and the ministers of the New -English churches, and others former and later, tending to prove the -doctrine of persecution for cause of conscience. - -Fourthly. The doctrine of persecution for cause of conscience, is proved -guilty of all the blood of the souls crying for vengeance under the altar. - -Fifthly. All civil states, with their officers of justice, in their -respective constitutions and administrations, are proved essentially -civil, and therefore not judges, governors, or defenders of the -spiritual, or Christian, state and worship. - -Sixthly. It is the will and command of God that, since the coming of his -Son the Lord Jesus, a permission of the most Paganish, Jewish, Turkish, -or anti-christian consciences and worships be granted to all men in all -nations and countries: and they are only to be fought against with that -sword which is only, in soul matters, able to conquer: to wit, the sword -of God’s Spirit, the word of God. - -Seventhly. The state of the land of Israel, the kings and people thereof, -in peace and war, is proved figurative and ceremonial, and no pattern nor -precedent for any kingdom or civil state in the world to follow. - -Eighthly. God requireth not an uniformity of religion to be enacted -and enforced in any civil state; which enforced uniformity, sooner or -later, is the greatest occasion of civil war, ravishing of conscience, -persecution of Christ Jesus in his servants, and of the hypocrisy and -destruction of millions of souls. - -Ninthly. In holding an enforced uniformity of religion in a civil -state, we must necessarily disclaim our desires and hopes of the Jews’ -conversion to Christ. - -Tenthly. An enforced uniformity of religion throughout a nation or civil -state, confounds the civil and religious, denies the principles of -Christianity and civility, and that Jesus Christ is come in the flesh. - -Eleventhly. The permission of other consciences and worships than a state -professeth, only can, according to God, procure a firm and lasting peace; -good assurance being taken, according to the wisdom of the civil state, -for uniformity of civil obedience from all sorts. - -Twelfthly. Lastly, true civility and Christianity may both flourish in a -state or kingdom, notwithstanding the permission of divers and contrary -consciences, either of Jew or Gentile. - - - - -TO THE RIGHT HONOURABLE BOTH HOUSES OF THE HIGH COURT OF PARLIAMENT. - - -RIGHT HONOURABLE AND RENOWNED PATRIOTS, - -Next to the saving of your own souls in the lamentable shipwreck of -mankind, your task as Christians is to save the souls, but as magistrates -the bodies and goods, of others. - -Many excellent discourses have been presented to your fathers’ hands and -yours, in former and present parliaments. I shall be humbly bold to say, -that, in what concerns your duties as magistrates towards others, a more -necessary and seasonable debate was never yet presented. - -Two things your honours here may please to view, in this controversy of -persecution for cause of conscience, beyond what is extant. - -First. The whole body of this controversy formed and pitched in true -_battalia_. - -Secondly. Although in respect of myself it be _impar congressus_, yet, -in the power of that God who is _Maximus in Minimis_, your Honours shall -see the controversy is discussed with men as able as most, eminent for -ability and piety—Mr. Cotton, and the New English ministers. - -When the prophets in scripture have given their coats of arms and -escutcheons to great men, your Honours know the Babylonian monarch hath -the lion, the Persian the bear, the Grecian the leopard, the Roman a -compound of the former three, most strange and dreadful, Dan. vii. - -Their oppressing, plundering, ravishing, murdering, not only the -bodies, but the souls of men, are large explaining commentaries of such -similitudes. - -Your Honours have been famous to the end of the world for your -unparalleled wisdom, courage, justice, mercy, in the vindicating your -civil laws, liberties, &c. Yet let it not be grievous to your Honours’ -thoughts to ponder a little, why all the prayers, and tears, and -fastings, in this nation, have not pierced the heavens, and quenched -these flames; which yet who knows how far they will spread, and when they -will out! - -Your Honours have broke the jaws of the oppressor, and taken the prey out -of his teeth, Job xxix. 17. For which act, I believe, it hath pleased -the Most High God to set a guard, not only of trained men, but of mighty -angels, to secure your sitting, and the city. - -I fear we are not pardoned, though reprieved. Oh! that there may be a -lengthening of London’s tranquillity, of the parliament’s safety, _by -[shewing] mercy to the poor_! Dan. iv. [27.] - -Right Honourable, soul yoke, soul oppressions, plunderings, ravishings, -&c., are of a crimson and deepest dye, and I believe the chief of -England’s sins—unstopping the vials of England’s present sorrows. - -This glass presents your Honours with arguments from religion, reason, -experience: all proving that the greatest yokes yet lying upon English -necks, the people’s and your own, are of a spiritual and foul nature. - -All former parliaments have changed these yokes according to their -consciences, popish or protestant. It is now your Honour’s turn at helm, -and as [is] your task so I hope [is] your resolution—not to change: for -that is but to turn the wheel, which another parliament, and the very -next, may turn again; but to ease the subjects and yourselves from a yoke -(as was once spoke in a case not unlike, Acts xv. [10]) which neither you -nor your fathers were ever able to bear. - -Most noble senators; your fathers, whose seats you fill, are mouldered, -and mouldering their brains, their tongues, &c., to ashes in the pit of -rottenness: they and you must shortly, together with two worlds of men, -appear at the great bar. It shall then be no grief of heart that you -have now attended to the cries of souls, thousands oppressed, millions -ravished, by the acts and statutes concerning souls not yet repealed—of -bodies impoverished, imprisoned, &c., for their souls’ belief: yea, -slaughtered on heaps for religious controversies, in the wars of present -and former ages. - -[Sidenote: The famous saying of a late king of Bohemia.] - -“Notwithstanding the success of later times, wherein sundry opinions have -been hatched about the subject of religion, a man may clearly discern -with his eye, and as it were touch with his finger, that according to -the verity of holy scripture, &c., men’s consciences ought in no sort to -be violated, urged, or constrained. And whensoever men have attempted -any thing by this violent course, whether openly or by secret means, -the issue hath been pernicious, and the cause of great and wonderful -innovations in the principallest and mightiest kingdoms and countries,” -&c.[83] - -It cannot be denied to be a pious and prudential act for your Honours, -according to your conscience, to call for the advice of faithful -counsellors in the high debates concerning your own, and the souls of -others. - -Yet, let it not be imputed as a crime for any suppliant to the God of -heaven for you, if, the humble sense of what their souls believe, they -pour forth, amongst others, these three requests at the throne of grace: - -First. That neither your Honours, nor those excellent and worthy -persons whose advice you seek, limit the Holy One of Israel to their -apprehensions, debates, conclusions, rejecting or neglecting the humble -and faithful suggestions of any, though as base as spittle and clay, with -which sometimes Christ Jesus opens the eyes of them that are born blind. - -Secondly. That the present and future generations of the sons of men -may never have cause to say that such a parliament, as England never -enjoyed the like, should model the worship of the living, eternal, and -invisible God, after the bias of any earthly interest, though of the -highest concernment under the sun. And yet saith the learned Sir Francis -Bacon[84] (however otherwise persuaded, yet thus he confesseth), “Such as -hold pressure of conscience, are guided therein by some private interests -of their own.” - -Thirdly. [That] whatever way of worshipping God your own consciences -are persuaded to walk in, yet, from any bloody act of violence to the -consciences of others, it may never be told at Rome nor Oxford, that the -parliament of England hath committed a greater rape than if they had -forced or ravished the bodies of all the women in the world. - -And that England’s parliament, so famous throughout all Europe and -the world, should at last turn papists, prelatists, Presbyterians, -Independents, Socinians, Familists, Antinomians, &c., by confirming -all these sorts of consciences by civil force and violence to their -consciences.[85] - - - - -TO EVERY COURTEOUS READER. - - -While I plead the cause of truth and innocency against the bloody -doctrine of persecution for cause of conscience, I judge it not unfit to -give alarm to myself, and to [all] men, to prepare to be persecuted or -hunted for cause of conscience. - -Whether thou standest charged with ten or but two talents, if thou -huntest any for cause of conscience, how canst thou say thou followest -the Lamb of God, who so abhorred that practice? - -If Paul, if Jesus Christ, were present here at London, and the question -were proposed, what religion would they approve of—the papists, -prelatists, Presbyterians, Independents, &c., would each say, Of mine, Of -mine? - -But put the second question: if one of the several sorts should by major -vote attain the sword of steel, what weapons doth Christ Jesus authorize -them to fight with in his cause? Do not all men hate the persecutor, and -every conscience, true or false, complain of cruelty, tyranny, &c.? - -Two mountains of crying guilt lie heavy upon the backs of all men that -name the name of Christ, in the eyes of Jews, Turks, and Pagans. - -First. The blasphemies of their idolatrous inventions, superstitions, and -most unchristian conversations. - -Secondly. The bloody, irreligious, and inhuman oppressions and -destructions under the mask or veil of the name of Christ, &c. - -Oh! how likely is the jealous Jehovah, the consuming fire, to end these -present slaughters of the holy witnesses in a greater slaughter! _Rev._ v. - -Six years preaching of so much truth of Christ as that time afforded in -K. Edward’s days, kindles the flames of Q. Mary’s bloody persecutions. - -Who can now but expect that after so many scores of years preaching and -professing of more truth, and amongst so many great contentions amongst -the very best of protestants, a fiery furnace should be heat, and who -sees not now the fires kindling? - -I confess I have little hopes, till those flames are over, that this -discourse against the doctrine of persecution for cause of conscience -should pass current, I say not amongst the wolves and lions, but even -amongst the sheep of Christ themselves. Yet, _liberavi animam meam_, I -have not hid within my breast my soul’s belief. And, although sleeping -on the bed either of the pleasures or profits of sin, thinkest thou thy -conscience bound to smite at him that dares to waken thee? Yet in the -midst of all these civil and spiritual wars, I hope we shall agree in -these particulars, - -First. However the proud (upon the advantage of a higher earth or -ground) overlook the poor, and cry out schismatics, heretics, &c., -shall blasphemers and seducers escape unpunished? Yet there is a sorer -punishment in the gospel for despising of Christ than Moses, even when -the despiser of Moses was put to death without mercy, Heb. x. 28, 29. _He -that believeth shall not be damned_, Mark xvi. 16. - -Secondly. Whatever worship, ministry, ministration, the best and purest, -are practised without faith and true persuasion that they are the true -institutions of God, they are sin, sinful worships, ministries, &c. And -however in civil things we may be servants unto men, yet in divine and -spiritual things the poorest peasant must disdain the service of the -highest prince. _Be ye not the servants of men_, 1 Cor. vii. [23]. - -Thirdly. Without search and trial no man attains this faith and right -persuasion. 1 Thes. v. [21], _Try all things_. - -In vain have English parliaments permitted English bibles in the poorest -English houses, and the simplest man or woman to search the scriptures, -if yet against their souls persuasion from the scripture, they should be -forced, as if they lived in Spain or Rome itself without the sight of a -bible, to believe as the church believes. - -Fourthly. Having tried, we must hold fast, 1 Thes. v. [21], upon the loss -of a crown, Rev. iii. [11]; we must not let go for all the fleabitings -of the present afflictions, &c. Having bought truth dear, we must not -sell it cheap, not the least grain of it for the whole world; no, not -for the saving of souls, though our own most precious; least of all for -the bitter sweetening of a little vanishing pleasure:—For a little puff -of credit and reputation from the changeable breath of uncertain sons -of men: for the broken bags of riches on eagles’ wings: for a dream -of these—any or all of these, which on our death-bed vanish and leave -tormenting stings behind them. Oh! how much better is it from the love of -truth, from the love of the Father of lights from whence it comes, from -the love of the Son of God, who is the way and the truth, to say as he, -John xviii. 37: _For this end was I born, and for this end came I into -the world, that I might bear witness to the truth_. - - - - -SCRIPTURES AND REASONS, WRITTEN LONG SINCE BY A WITNESS OF JESUS CHRIST, -CLOSE PRISONER IN NEWGATE, AGAINST PERSECUTION IN CAUSE OF CONSCIENCE; -AND SENT SOME WHILE SINCE TO MR. COTTON, BY A FRIEND, WHO THUS WROTE: - - “In the multitude of counsellours there is safety;” it is - therefore humbly desired to be instructed in this point, viz.:— - - _Whether persecution for cause of conscience be not against the - doctrine of Jesus Christ, the King of kings. The scriptures and - reasons are these._[86] - - -1. Because Christ commandeth, that the tares and wheat, which some -understand are those that walk in the truth, and those that walk in lies, -should be let alone in the world, and not plucked up until the harvest, -which is the end of the world. Matt. xiii. 30, 38, &c. - -2. The same commandeth, Matt. xv. 14, that they that are blind (as some -interpret, led on in false religion, and are offended with him for -teaching true religion) should be let alone, referring their punishment -unto their falling into the ditch. - -3. Again, Luke ix. 54, 55, he reproved his disciples who would have had -fire come down from heaven and devour those Samaritans who would not -receive Him, in these words: “_Ye know not of what Spirit ye are; the Son -of man is not come to destroy men’s lives, but to save them._” - -4. Paul, the apostle of our Lord, teacheth, 2 Tim. ii. 24, _that the -servant of the Lord must not strive, but must be gentle toward all men; -suffering the evil men, instructing them with meekness that are contrary -minded, proving if God at any time will give them repentance, that they -may acknowledge the truth, and come to amendment out of that snare of the -devil_, &c. - -5. According to these blessed commandments, the holy prophets foretold, -that when the law of Moses concerning worship should cease, and Christ’s -kingdom be established, Isa. ii. 4; Mic. iv. 3, 4, _They shall break -their swords into mattocks, and their spears into scythes_. And Isa. xi. -9, _Then shall none hurt nor destroy in all the mountain of my holiness_, -&c. And when he came, the same he taught and practised, as before. So did -his disciples after him, for _the weapons of his warfare are not carnal_ -(saith the apostle), 2 Cor. x. 4. - -But he chargeth straitly, that his disciples should be so far from -persecuting those that would not be of their religion, that when they -were persecuted they should pray, Matt. v. 44; when they were cursed, -they should bless, &c. - -And the reason seems to be, because they who now are tares, may hereafter -become wheat; they who are now blind, may hereafter see; they that now -resist him, may hereafter receive him; they that are now in the devil’s -snare, in adverseness to the truth, may hereafter come to repentance; -they that are now blasphemers and persecutors, as Paul was, may in time -become faithful as he; they that are now idolaters, as the Corinthians -once were, 1 Cor. vi. 9, may hereafter become true worshippers as they; -they that are now no people of God, nor under mercy, as the saints -sometimes were, 1 Pet. ii. 10, may hereafter become the people of God, -and obtain mercy, as they. - -Some come not till the eleventh hour, Matt. xx. 6: if those that come -not till the last hour should be destroyed, because they come not at the -first, then should they never come, but be prevented. - -All which promises are in all humility referred to your godly wise -consideration. - -II. Because this persecution for cause of conscience is against the -profession and practice of famous princes. - -First, you may please to consider the speech of King James, in his -majesty’s speech in parliament, 1609. He saith, “It is a sure rule in -divinity, that God never loves to plant his church by violence and -bloodshed.” - -And in his highness’ Apology, p. 4, speaking of such papists that took -the oath, thus: - -“I gave good proof that I intended no persecution against them for -conscience’ cause, but only desired to be secured for civil obedience, -which for conscience’ cause they are bound to perform.” - -And, p. 60, speaking of Blackwell, the archpriest, his majesty saith, “It -was never my intention to lay any thing to the said archpriest’s charge, -as I have never done to any, for cause of conscience.” - -And in his highness’ exposition on Rev. xx. printed 1588, and after in -1603, his majesty writeth thus: “Sixthly, the compassing of the saints, -and the besieging of the beloved city, declareth unto us a certain note -of a false church to be persecution; for they come to seek the faithful, -the faithful are them that are sought: the wicked are the besiegers, the -faithful are the besieged.” - -Secondly, the saying of Stephen, king of Poland: “I am a king of men, not -of consciences; a commander of bodies, not of souls.” - -Thirdly, the king of Bohemia hath thus written: - -“And, notwithstanding, the success of the later times, wherein sundry -opinions have been hatched about the subject of religion, may make one -clearly discern with his eye, and (as it were) to touch with his finger, -that according to the verity of holy scriptures, and a maxim heretofore -told and maintained by the ancient doctors of the church; that men’s -consciences ought in no sort to be violated, urged, or constrained; and -whensoever men have attempted any thing by this violent course, whether -openly or by secret means, the issue hath been pernicious, and the cause -of great and wonderful innovations in the principallest and mightiest -kingdoms and countries of all Christendom.” - -And further, his majesty saith: “So that once more we do profess, before -God and the whole world, that from this time forward we are firmly -resolved not to persecute, or molest, or suffer to be persecuted or -molested, any person whosoever for matter of religion; no, not they that -profess themselves to be of the Romish church, neither to trouble or -disturb them in the exercise of their religion, so they live conformable -to the laws of the states,” &c. - -And for the practice of this, where is persecution for cause of -conscience, except in England and where popery reigns? and there neither -in all places, as appeareth by France, Poland, and other places. - -Nay, it is not practised amongst the heathen, that acknowledge not the -true God, as the Turk, Persian, and others. - -[Sidenote: 3. Reas.] - -Thirdly, because persecution for cause of conscience is condemned by -ancient and later writers; yea, and the papists themselves. - -Hilary against Auxentius, saith thus: “The Christian church doth not -persecute, but is persecuted. And lamentable it is to see the great folly -of these times, and to sigh at the foolish opinion of this world, in -that men think by human aid to help God, and with worldly pomp and power -to undertake to defend the Christian church. I ask of you bishops, what -help used the apostles in the publishing of the gospel? With the aid of -what power did they preach Christ, and converted the heathen from their -idolatry to God? When they were in prisons, and lay in chains, did they -praise and give thanks to God for any dignities, graces, and favours -received from the court? Or do you think that Paul went about with regal -mandates, or kingly authority, to gather and establish the church of -Christ? Sought he protection from Nero, Vespasian? The apostles wrought -with their hands for their own maintenance, travelling by land and water, -from town to city, to preach Christ; yea, the more they were forbidden, -the more they taught and preached Christ. But now, alas! human help must -assist and protect the faith, and give the same countenance. To and by -vain and worldly honours do men seek to defend the church of Christ, as -if he by his power were unable to perform it.” - -The same, against the Arians: - -“The church now, which formerly by enduring misery and imprisonment, -was known to be a true church, doth now terrify others by imprisonment, -banishment, and misery, and boasteth that she is highly esteemed of the -world; when as the true church cannot but be hated of the same.” - -Tertull. ad Scapulam: “It agreeth both with human reason, and natural -equity, that every man worship God uncompelled, and believe what he will; -for another man’s religion and belief neither hurteth nor profiteth any -one: neither beseemeth it any religion to compel another to be of their -religion, which willingly and freely should be embraced, and not by -constraint: forasmuch as the offerings were required of those that freely -and with good will offered, and not from the contrary.” - -Jerome in _Proem. lib. 4. in Jeremiam_. “Heresy must be cut off with the -sword of the Spirit; let us strike through with the arrows of the Spirit -all sons and disciples of misled heretics, that is, with testimonies of -holy scriptures. The slaughter of heretics is by the word of God.” - -Brentius upon 1 Cor. iii. “No man hath power to make or give laws to -Christians, whereby to bind their consciences; for willingly, freely, and -uncompelled, with a ready desire and cheerful mind, must those that come, -run unto Christ.” - -Luther, in his book of the civil magistrate, saith: “The laws of the -civil magistrate’s government extend no further than over the body or -goods, and to that which is external: for over the soul God will not -suffer any man to rule; only he himself will rule there. Wherefore, -whosoever doth undertake to give laws unto the souls and consciences of -men, he usurpeth that government himself which appertaineth unto God,” &c. - -Therefore, upon 1 Kings vi. “In the building of the temple there was -no sound of iron heard, to signify that Christ will have in his church -a free and a willing people, not compelled and constrained by laws and -statutes.” - -Again, he saith upon Luke xxii. “It is not the true catholic church which -is defended by the secular arm or human power, but the false and feigned -church; which although it carries the name of a church, yet it denies -the power thereof.” - -And upon Psalm xvii. he saith: “For the true church of Christ knoweth not -_brachium seculare_, which the bishops now-a-days chiefly use.” - -Again, in _Postil. Dom. 1. post. Epiphan._, he saith: “Let not Christians -be commanded, but exhorted; for he that willingly will not do that -whereunto he is friendly exhorted, he is no Christian: whereof they that -do compel those that are not willing, show thereby that they are not -Christian preachers, but worldly beadles.” - -Again, upon 1 Pet. iii. he saith: “If the civil magistrate shall command -me to believe thus and thus, I should answer him after this manner: Lord, -or sir, look you to your civil or worldly government, your power extends -not so far as to command any thing in God’s kingdom; therefore herein -I may not hear you. For if you cannot bear it, that any should usurp -authority where you have to command, how do you think that God should -suffer you to thrust him from his seat, and to seat yourself therein?” - -Lastly, the papists, the inventors of persecution, in a wicked book of -theirs, set forth in King James’s reign, thus: - -“Moreover, the means which Almighty God appointed his officers to use -in the conversion of kingdoms, and nations, and people, was humility, -patience, charity: saying, _Behold, I send you as sheep in the midst of -wolves_, Matt. x. 16. He did not say, ‘Behold, I send you as wolves among -sheep, to kill, imprison, spoil, and devour those unto whom they were -sent.’” - -“Again, ver. 17, he saith: _They to whom I send you will deliver you up -into councils, and in their synagogues they will scourge you; and to -presidents and to kings shall you be led for my sake_. He doth not say, -‘You, whom I send, shall deliver the people, whom you ought to convert, -unto councils, and put them in prisons, and lead them to Presidents, and -tribunal seats, and make their religion felony and treason.’ - -“Again he saith, ver. 32: _When ye enter into an house, salute it, -saying, Peace be unto this house_. He doth not say, ‘You shall send -pursuivants to ransack or spoil the house.’ - -“Again he saith, John x. _The good pastor giveth his life for his sheep; -the thief cometh not but to steal, kill, and destroy_. He doth not say, -‘The thief giveth his life for his sheep, and the good pastor cometh not -but to steal, kill, and destroy.’” - -So that we holding our peace, our adversaries themselves speak for us, or -rather for the truth. - - -TO ANSWER SOME MAIN OBJECTIONS. - -And first, that it is no prejudice to the commonwealth if liberty of -conscience were suffered to such as do fear God indeed, as is or will be -manifest in such men’s lives and conversations. - -Abraham abode among the Canaanites a long time, yet contrary to them in -religion, Gen. xiii. 7, and xvi. 13. Again: _he sojourned in Gerar_, and -king Abimelech gave him leave to abide in his land, Gen. xx. 21, 23, 24. - -Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi. - -Jacob lived twenty years in one house with his uncle Laban, yet differed -in religion, Gen. xxxi. - -The people of Israel were about 430 years in that infamous land of Egypt, -and afterwards seventy years in Babylon, all which time they differed in -religion from those States, Exod. xii. and 2 Chron. xxxvi. - -Come to the time of Christ, where Israel was under the Romans, where -lived divers sects of religions, as Herodians, Scribes and Pharisees, -Sadducees and Libertines, Theudæans and Samaritans, beside the common -religion of the Jews, Christ, and his apostles. All which differed from -the common religion of the state, which is like the worship of Diana, -which almost the whole world then worshipped, Acts xix. 20. - -All these lived under the government of Cæsar, being nothing hurtful -unto the commonwealth, giving unto Cæsar that which was his. And for -their religion and consciences towards God he left them to themselves, as -having no dominion over their souls and consciences. And when the enemies -of the truth raised up any tumults, the wisdom of the magistrate most -widely appeased them, Acts xviii. 14, and xix. 35. - - - - -THE ANSWER OF MR. JOHN COTTON, OF BOSTON, IN NEW ENGLAND, TO THE -AFORESAID ARGUMENTS AGAINST PERSECUTION FOR CAUSE OF CONSCIENCE, -PROFESSEDLY MAINTAINING PERSECUTION FOR CAUSE OF CONSCIENCE. - - -The question which you put is, whether persecution for cause of -conscience be not against the doctrine of Jesus Christ, the King of kings? - -Now, by persecution for cause of conscience, I conceive you mean, either -for professing some point of doctrine which you believe in conscience to -be the truth, or for practising some work which in conscience you believe -to be a religious duty. - -Now in points of doctrine some are fundamental, without right belief -whereof a man cannot be saved; others are circumstantial, or less -principal, wherein men may differ in judgment without prejudice of -salvation on either part. - -In like sort, in points of practice, some concern the weightier duties -of the law, as, what God we worship, and with what kind of worship; -whether such as, if it be right, fellowship with God is held; if corrupt, -fellowship with him is lost. - -Again, in points of doctrine and worship less principal, either they -are held forth in a meek and peaceable way, though the things be -erroneous or unlawful: or they are held forth with such arrogance -and impetuousness, as tendeth and reacheth (even of itself) to the -disturbance of civil peace. - -Finally, let me add this one distinction more: when we are persecuted for -conscience’ sake, it is either for conscience rightly informed, or for -erroneous and blind conscience. - -These things premised, I would lay down mine answer to the question in -certain conclusions. - -[Sidenote: 1.] - -First, it is not lawful to persecute any for conscience’ sake rightly -informed; for in persecuting such, Christ himself is persecuted in them, -Acts ix. 4. - -[Sidenote: 2.] - -Secondly, for an erroneous and blind conscience, (even in fundamental and -weighty points) it is not lawful to persecute any, till after admonition -once or twice; and so the apostle directeth, Tit. iii. 10, and giveth the -reason, that in fundamental and principal points of doctrine or worship, -the word of God in such things is so clear, that he cannot but be -convinced in conscience of the dangerous error of his way after once or -twice admonition, wisely and faithfully dispensed. And then, if any one -persist, it is not out of conscience, but against his conscience, as the -apostle saith, ver. 11, He _is subverted, and sinneth, being condemned of -himself_; that is, of his own conscience. So that if such a man, after -such admonition, shall still persist in the error of his way, and be -therefore punished, he is not persecuted for cause of conscience, but for -sinning against his own conscience. - -[Sidenote: 3.] - -Thirdly. In things of lesser moment, whether points of doctrine or -worship, if a man hold them forth in a spirit of Christian meekness and -love, though with zeal and constancy, he is not to be persecuted, but -tolerated, till God may be pleased to manifest his truth to him, Phil. -iii. 17; Rom. xiv. 1-4. - -[Sidenote: 4.] - -But if a man hold forth, or profess, any error or false way, with a -boisterous and arrogant spirit, to the disturbance of civil peace, he -may justly be punished according to the quality and measure of the -disturbance caused by him. - -Now let us consider of your reasons or objections to the contrary. - -Your first head of objections is taken from the scripture. - -_Object. 1._ Because Christ commandeth to let alone the tares and wheat -to grow together unto the harvest, Matt. xiii. 30, 38. - -_Answ._ Tares are not briars and thorns, but partly hypocrites, like unto -the godly, but indeed carnal, as the tares are like to wheat, but are -not wheat; or partly such corrupt doctrines or practices as are indeed -unsound, but yet such as come very near the truth (as tares do to the -wheat), and so near, that good men may be taken with them; and so the -persons in whom they grow cannot be rooted out but good will be rooted -up with them. And in such a case Christ calleth for toleration, not for -penal prosecution, according to the third conclusion. - -_Object. 2._ In Matt. xv. 14, Christ commandeth his disciples to let the -blind alone till they fall into the ditch; therefore he would have their -punishment deferred till their final destruction. - -_Answ._ He there speaketh not to public officers, whether in church or -commonweal, but to his private disciples, concerning the Pharisees, over -whom they had no power. And the command he giveth to let them alone, is -spoken in regard of troubling themselves, or regarding the offence which -they took at the wholesome doctrine of the gospel. As who should say, -Though they be offended at this saying of mine, yet do not you fear their -fear, nor be troubled at their offence, which they take at my doctrine, -not out of sound judgment, but out of their blindness. But this maketh -nothing to the cause in hand. - -_Object. 3._ In Luke ix. 54, 55, Christ reproveth his disciples, who -would have had fire come down from heaven to consume the Samaritans, who -refused to receive Him. - -_Object. 4._ And Paul teacheth Timothy, not to strive, but to be gentle -towards all men, suffering evil patiently. - -_Answ._ Both these are directions to ministers of the gospel, how to -deal, not with obstinate offenders in the church that sin against -conscience, but either with men without, as the Samaritans were, and -many unconverted Christians in Crete, whom Titus, as an evangelist, -was to seek to convert: or at best with some Jews or Gentiles in the -church, who, though carnal, yet were not convinced of the error of their -way. And it is true, it became not the spirit of the gospel to convert -aliens to the faith of Christ, such as the Samaritans were, by fire and -brimstone; nor to deal harshly in public ministry, or private conference, -with all such contrary-minded men, as either had not yet entered into -church-fellowship, or if they had, yet did hitherto sin of ignorance, not -against conscience. - -But neither of both these texts do hinder the ministers of the gospel -to proceed in a church-way against church-members, when they become -scandalous offenders either in life or doctrine; much less do they speak -at all to civil magistrates. - -_Object. 5._ From the prediction of the prophets, who foretold that -carnal weapons should cease in the days of the gospel, Isa. ii. 4, -and xi. 9; Mic. iv. 3, 4. And the apostle professeth, _The weapons of -our warfare are not carnal_, 2 Cor. x. 4. And Christ is so far from -persecuting those that would not be of his religion, that he chargeth -them, when they are persecuted themselves they should pray, and when -they are cursed they should bless. The reason whereof seemeth to be, -that they who are now persecutors and wicked persons, may become true -disciples and converts. - -[Sidenote: 1.] - -_Answ._ Those predictions in the prophets do only show, first, with what -kind of weapons he will subdue the nations to the obedience of the faith -of the gospel, not by fire and sword, and weapons of war, but by the -power of his word and Spirit, which no man doubteth of. - -[Sidenote: 2.] - -Secondly. Those predictions of the prophets show what the meek and -peaceable temper will be of all the true converts to Christianity, not -lions or leopards, &c., not cruel oppressors, nor malignant opposers, nor -biters of one another. But [they] do not forbid them to drive ravenous -wolves from the sheepfold, and to restrain them from devouring the sheep -of Christ. - -And when Paul saith, _The weapons of our warfare are not carnal but -spiritual_, he denieth not civil weapons of justice to the civil -magistrate, Rom. xiii., but only to church officers. And yet the -weapons of such officers he acknowledgeth to be such, as though they be -spiritual, yet are ready to take vengeance of all disobedience, 2 Cor. x. -6; which hath reference, amongst other ordinances, to the censure of the -church against scandalous offenders. - -[Sidenote: 3.] - -When Christ commandeth his disciples to bless them that curse them and -persecute them, he giveth not therein a rule to public officers, whether -in church or commonweal, to suffer notorious sinners, either in life or -doctrine, to pass away with a blessing; but to private Christians to -suffer persecution patiently, yea, and to pray for their persecutors. - -Again, it is true Christ would have his disciples to be far from -persecuting, for that is a sinful oppression of men, for righteousness’ -sake; but that hindereth not but that he would have them execute upon -all disobedience the judgment and vengeance required in the word, 2 Cor. -x. 6; Rom. xiii. 4. - -[Sidenote: 4.] - -Though it be true that wicked persons now may by the grace of God become -true disciples and converts, yet we may not do evil that good may come -thereof. And evil it would be to tolerate notorious evil doers, whether -seducing teachers, or scandalous livers. Christ had something against -the angel of the church of Pergamos for tolerating them that held the -doctrine of Balaam, and against the church of Thyatira for tolerating -Jezebel to teach and seduce, Rev. ii. 14, 20. - -Your second head of reasons is taken from the profession and practice of -famous princes, king James, Stephen of Poland, king of Bohemia. - -Whereunto a treble answer may briefly be returned. - -First, we willingly acknowledge that none is to be persecuted at all, no -more than they may be oppressed for righteousness’ sake. - -Again, we acknowledge that none is to be punished for his conscience, -though misinformed, as hath been said, unless his error be fundamental, -or seditiously and turbulently promoted, and that after due conviction of -his conscience, that it may appear he is not punished for his conscience, -but for sinning against his conscience. - -Furthermore, we acknowledge, none is to be constrained to believe or -profess the true religion till he be convinced in judgment of the truth -of it; but yet restrained he may [be] from blaspheming the truth, and -from seducing any unto pernicious errors. - -2. We answer, what princes profess or practise, is not a rule of -conscience. They many times tolerate that in point of state policy, which -cannot justly be tolerated in point of true Christianity. - -Again, princes many times tolerate offenders out of very necessity, when -the offenders are either too many, or too mighty for them to punish; in -which respect David tolerated Joab and his murders: but against his will. - -3. We answer further, that for those three princes named by you, who -tolerated religion, we can name you more and greater who have not -tolerated heretics and schismatics, notwithstanding their pretence of -conscience, and arrogating the crown of martyrdom to their sufferings. - -Constantine the Great, at the request of the General Council of Nice, -banished Arius, with some of his fellows.[87] The same Constantine made -a severe law against the Donatists. And the like proceedings against -them were used by Valentinian, Gratian, and Theodosius, as Augustine -reporteth.[88] Only Julian the Apostate granted liberty to heretics as -well as to pagans, that he might, by tolerating all weeds to grow, choke -the vitals of Christianity; which was also the practice and sin of Valens -the Arian. - -Queen Elizabeth, as famous for her government as any of the former, it -is well known what laws she made and executed against papists. Yea, and -king James, one of your own witnesses, though he was slow in proceeding -against papists, as you say, for conscience’ sake, yet you are not -ignorant how sharply and severely he punished those whom the malignant -world calleth Puritans, men of more conscience and better faith than he -tolerated. - -I come now to your third and last argument, taken from the judgment of -ancient and later writers, yea, even of papists themselves, who have -condemned persecution for conscience’ sake. - -You begin with Hilary, whose testimony we might admit without any -prejudice to the truth; for it is true, the Christian church doth not -persecute, but is persecuted. But to excommunicate an heretic, is not to -persecute; that is, it is not to punish an innocent, but a culpable and -damnable person, and that not for conscience, but for persisting in error -against light of conscience, whereof it hath been convinced. - -It is true also what he saith, that neither the apostles did, nor may we, -propagate [the] Christian religion by the sword; but if pagans cannot be -won by the word, they are not to be compelled by the sword. Nevertheless, -this hindereth not but if they or any others should blaspheme the true -God, and his true religion, they ought to be severely punished; and no -less do they deserve, if they seduce from the truth to damnable heresy or -idolatry. - -Your next writer, which is Tertullian, speaketh to the same purpose in -the place alleged by you. His intent is only to restrain Scapula, the -Roman governor of Africa, from the persecution of Christians, for not -offering sacrifice to their gods: and for that end fetcheth an argument -from the law of natural equity, not to compel any to any religion, but -to permit them either to believe willingly, or not to believe at all. -Which we acknowledge, and accordingly permit the Indians to continue in -their unbelief. Nevertheless, it will not therefore be lawful openly to -tolerate the worship of devils, or idols, or the seduction of any from -the truth. - -When Tertullian saith, “Another man’s religion neither hurteth nor -profiteth any,” it must be understood of private worship, and religion -professed in private: otherwise a false religion professed by the members -of a church, or by such as have given their names to Christ, will be the -ruin and desolation of the church, as appeareth by the threats of Christ -to the churches of Asia, Rev. ii. - -Your next author, Hierom, crosseth not the truth, nor advantageth your -cause; for we grant what he saith, that heresy must be cut off with the -sword of the Spirit. But this hindereth not, but that being so cut down, -if the heretic still persist in his heresy to the seduction of others, -he may be cut off by the civil sword to prevent the perdition of others. -And that to be Hierom’s meaning, appeareth by his note upon that of -the apostle, _A little leaven leaveneth the whole lump_; “therefore,” -saith he, “a spark, as soon as it appeareth, is to be extinguished, and -the leaven to be removed from the rest of the dough, rotten pieces of -flesh are to be cut off, and a scabbed beast is to be driven from the -sheepfold, lest the whole house, mass of dough, body, and flock, be set -on fire with the spark, be soured with the leaven, be putrified with the -rotten flesh, perish by the scabbed beast.”[89] - -Brentius, whom you next quote, speaketh not to your cause. We willingly -grant him and you, that man hath no power to make laws to bind -conscience. But this hindereth not, but that men may see the laws of God -observed which do bind conscience. - -The like answer may be returned to Luther, whom you next allege. First, -that the government of the civil magistrate extendeth no further than -over the bodies and goods of their subjects, not over their souls; -and therefore they may not undertake to give laws to the souls and -consciences of men. - -Secondly, that the church of Christ doth not use the arm of secular power -to compel men to the faith or profession of the truth, for this is to be -done by spiritual weapons, whereby Christians are to be exhorted, not -compelled. - -But this hindereth not that Christians sinning against light of faith and -conscience, may justly be censured by the church with excommunication, -and by the civil sword also, in case they shall corrupt others to the -perdition of their souls. - -As for the testimony of the popish book, we weigh it not, as knowing -whatsoever they speak for toleration of religion where themselves are -under hatches, when they come to sit at stern, they judge and practise -quite contrary: as both their writings and judicial proceedings have -testified to the world these many years. - -To shut up this argument from testimony of writers. It is well known -Augustine retracted this opinion of yours, which in his younger times he -had held, but in after riper age reversed and refuted, as appeareth in -the second book of his Retractations, chap. 5, and in his Epistles, 48, -50. And in his first book against Parmenianus, chap. 7, he showeth, that -if the Donatists were punished with death, they were justly punished. And -in his eleventh Tractate upon John, “They murder,” saith he, “souls, and -themselves are afflicted in body: they put men to everlasting death, and -yet they complain when themselves are put to suffer temporal death.”[90] - -Optatus, in his third book,[91] justifieth Macarius, who had put some -heretics to death; that he had done no more herein than what Moses, -Phineas, and Elias had done before him. - -Bernard, in his sixty-sixth Sermon in Cantica:[92] “Out of doubt,” saith -he, “it is better that they should be restrained by the sword of him, who -beareth not the sword in vain, than that they should be suffered to draw -many others into their error. For he is the minister of God for wrath to -every evil doer.” - -Calvin’s judgment is well known, who procured the death of Michael -Servetus for pertinacity in heresy, and defended his fact by a book -written of that argument.[93] - -Beza also wrote a book, De Hæreticis Morte Plectendis, that heretics are -to be punished with death.[94] Aretius likewise took the like course -about the death of Valentinus Gentilis; and justified the magistrate’s -proceeding against him, in a history written of that argument.[95] - -Finally, you come to answer some main objections, as you call them, which -yet are but one, and that one objecteth nothing against what we hold. It -is, say you, no prejudice to the commonwealth, if liberty of conscience -were suffered to such as fear God indeed, which you prove by the examples -of the patriarchs and others. - -But we readily grant you, liberty of conscience is to be granted to men -that fear God indeed, as knowing they will not persist in heresy, or -turbulent schism, when they are convinced in conscience of the sinfulness -thereof. - -But the question, is, whether an heretic, after once or twice admonition, -and so after conviction, or any other scandalous and heinous offender, -may be tolerated, either in the church without excommunication, or in -the commonwealth without such punishment as may preserve others from -dangerous and damnable infection. - -Thus much I thought needful to be spoken, for avoiding the grounds of -your error. - -I forbear adding reasons to justify the truth, because you may find that -done to your hand, in a treatise sent to some of the brethren late of -Salem, who doubted as you do. - - The Lord Jesus lead you by a Spirit of truth into all truth, - through Jesus Christ. - - - - -A REPLY TO THE AFORESAID ANSWER OF MR. COTTON, IN A CONFERENCE BETWEEN -TRUTH AND PEACE. - - - - -CHAP. I. - - -_Truth._ In what dark corner of the world, sweet Peace, are we two met? -How hath this present evil world banished me from all the coasts and -quarters of it? And how hath the righteous God in judgment taken thee -from the earth? Rev. vi. 4. - -[Sidenote: Truth and Peace rarely and seldom meet.] - -_Peace._ It is lamentably true, blessed Truth, the foundations of the -world have long been out of course: the gates of earth and hell have -conspired together to intercept our joyful meeting and our holy kisses. -With what a wearied, tired wing have I flown over nations, kingdoms, -cities, towns, to find out precious Truth! - -_Truth._ The like inquiries in my flights and travels have I made for -Peace, and still am told she hath left the earth, and fled to heaven. - -_Peace._ Dear Truth, what is the earth but a dungeon of darkness, where -Truth is not? - -_Truth._ And what is the Peace thereof but a fleeting dream, thine ape -and counterfeit? - -_Peace._ Oh! where is the promise of the God of heaven, that -Righteousness and Peace shall kiss each other? - -_Truth._ Patience, sweet Peace, these heavens and earth are growing old, -and shall be changed like a garment, Psal. cii. [26.] They shall melt -away, and be burnt up with all the works that are therein; and the Most -High Eternal Creator shall gloriously create new heavens and new earth, -wherein dwells righteousness, 2 Pet. iii. [13.] Our kisses then shall -have their endless date of pure and sweetest joys. Till then both thou -and I must hope, and wait, and bear the fury of the dragon’s wrath, whose -monstrous lies and furies shall with himself be cast into the lake of -fire, the second death, Rev. xx. [10, 14.] - -_Peace._ Most precious Truth, thou knowest we are both pursued and -laid [in wait] for. Mine heart is full of sighs, mine eyes with tears. -Where can I better vent my full, oppressed bosom than into thine, whose -faithful lips may for these few hours revive my drooping, wandering -spirits, and here begin to wipe tears from mine eyes, and the eyes of my -dearest children? - -_Truth._ Sweet daughter of the God of peace, begin. Pour out thy sorrows, -vent thy complaints. How joyful am I to improve these precious minutes to -revive our hearts, both thine and mine, and the hearts of all that love -the truth and peace, Zach. viii. [19.] - -_Peace._ Dear Truth, I know thy birth, thy nature, thy delight. They -that know thee will prize thee far above themselves and lives, and sell -themselves to buy thee. Well spake that famous Elizabeth to her famous -attorney, Sir Edward Coke; “Mr. Attorney, go on as thou hast begun, and -still plead, not _pro Domina Regina_, but _pro Domina Veritate_.” - -_Truth._ It is true, my crown is high; my sceptre is strong to break -down strongest holds, to throw down highest crowns of all that plead, -though but in thought, against me. Some few there are, but oh! how few -are valiant for the truth, and dare to plead my cause, as my witnesses in -sackcloth, Rev. xi. [3]; while all men’s tongues are bent like bows to -shoot out lying words against me! - -_Peace._ Oh! how could I spend eternal days and endless dates at thy holy -feet, in listening to the precious oracles of thy mouth! All the words of -thy mouth are truth, and there is no iniquity in them. Thy lips drop as -the honey-comb. But oh! since we must part anon, let us, as thou saidst, -improve our minutes, and, according as thou promisedst, revive me with -thy words, which are sweeter than the honey and the honey-comb. - - - - -CHAP. II. - - -_Peace._ Dear Truth, I have two sad complaints. - -[Sidenote: Two great complaints of Peace.] - -First. The most sober of thy witnesses, that dare to plead thy cause, how -are they charged to be mine enemies—contentious, turbulent, seditious! - -Secondly. Thine enemies, though they speak and rail against thee, though -they outrageously pursue, imprison, banish, kill thy faithful witnesses, -yet how is all vermilioned over for justice against the heretics! Yea, -if they kindle coals, and blow the flames of devouring wars, that leave -neither spiritual nor civil state, but burn up branch and root, yet how -do all pretend an holy war! He that kills, and he that is killed, they -both cry out, “It is for God, and for their conscience.” - -[Sidenote: Persecutors seldom plead Christ, but Moses, for their author.] - -It is true, nor one nor other seldom dare to plead the mighty Prince -Christ Jesus for their author, yet both (both protestant and papist) -pretend they have spoke with Moses and the prophets, who all, say they, -before Christ came, allowed such holy persecutions [and] holy wars -against the enemies of holy church. - -[Sidenote: [Prov. xvii. 14.]] - -_Truth._ Dear Peace, to ease thy first complaint, it is true, thy dearest -sons, most like their mother, peace-keeping, peace-making sons of God, -have borne and still must bear the blurs of troublers of Israel, and -turners of the world upside down. And it is true again, what Solomon -once spake: _The beginning of strife is as when one letteth out water, -therefore_, saith he, _leave off contention before it be meddled with._ -This caveat should keep the banks and sluices firm and strong, that -strife, like a breach of waters, break not in upon the sons of men. - -[Sidenote: Strife distinguished.] - -Yet strife must be distinguished: it is necessary, or unnecessary, godly -or ungodly, Christian or unchristian, &c. - -[Sidenote: 1. Ungodly strife.] - -It is unnecessary, unlawful, dishonourable, ungodly, unchristian, in most -cases in the world: for there is a possibility of keeping sweet Peace in -most cases, and, _if it be possible_, it is the express command of God -that Peace be kept, Rom. xii. [18.] - -[Sidenote: 2. Godly strife.] - -Again, it is necessary, honourable, godly, &c., with civil and earthly -weapons to defend the innocent, and to rescue the oppressed from the -violent paws and jaws of oppressing, persecuting Nimrods, Psal. lxxiii. -Job xxix. - -It is as necessary, yea, more honourable, godly, and Christian, to fight -the fight of faith, with religious and spiritual artillery, and to -contend earnestly for the faith of Jesus, once delivered to the saints, -against all opposers, and the gates of earth and hell, men or devils, -yea, against Paul himself, or an angel from heaven, if he bring any other -faith or doctrine, Jude 4, 9; Gal. i. 8. - -_Peace._ With a clashing of _such_ arms am I never wakened. Speak once -again, dear Truth, to my second complaint of bloody persecution, and -devouring wars, marching under the colours of upright justice and holy -zeal, &c. - -[Sidenote: A threefold doleful cry.] - -_Truth._ Mine ears have long been filled with a threefold doleful outcry— - -[Sidenote: Christ’s worship is his bed, Cant. i. 16. False worship, -therefore, is a false bed.] - -First. Of one hundred forty-four thousand virgins, Rev. xiv., forced and -ravished by emperors, kings, governors, to their beds of worship and -religion; set up, like Absalom’s, on high, in their several states and -countries. - -[Sidenote: The cry of the souls under the altar.] - -Secondly. The cry of those precious souls under the altar, Rev. vi. [9,] -the souls of such as have been persecuted and slain for the testimony and -witness of Jesus, whose blood hath been spilt like water upon the earth; -and that because they have held fast the truth and witness of Jesus, -against the worship of the states and times, compelling to an uniformity -of state religion. - -These cries of murdered virgins, who can sit still and hear? Who can but -run, with zeal inflamed, to prevent the deflowering of chaste souls, and -spilling of the blood of the innocent? Humanity stirs up and prompts the -sons of men to draw material swords for a virgin’s chastity and life, -against a ravishing murderer; and piety and Christianity must needs -awaken the sons of God to draw the spiritual sword, the word of God, -to preserve the chastity and life of spiritual virgins, who abhor the -spiritual defilements of false worship, Rev. xiv. - -[Sidenote: A cry of the whole earth.] - -Thirdly. The cry of the whole earth, made drunk with the blood of its -inhabitants slaughtering each other in their blinded zeal for conscience, -for religion, against the catholics, against the Lutherans, &c. - -What fearful cries, within these twenty years, of hundred thousands, men, -women, children, fathers, mothers, husbands, wives, brethren, sisters, -old and young, high and low, plundered, ravished, slaughtered, murdered, -famished! And hence these cries, that men fling away the spiritual -sword and spiritual artillery, in spiritual and religious causes, and -rather trust, for the suppressing of each other’s gods, conscience, and -religion, as they suppose, to an arm of flesh and sword of steel. - -_Truth._ Sweet Peace, what hast thou there? - -_Peace._ Arguments against persecution for cause of conscience. - -_Truth._ And what there? - -_Peace._ An answer to such arguments, contrarily maintaining such -persecution for cause of conscience. - -_Truth._ These arguments against such persecution, and the answer -pleading for it, [are] written, as Love hopes, from godly intentions, -hearts, and hands, yet in a marvellously different style and manner—the -arguments against persecution in milk, the answer for it, as I may say, -in blood. - -[Sidenote: The wonderful providence of God in the writing of the -arguments against persecution in milk.] - -The author of these arguments against persecution, as I have been -informed, being committed by some then in power close prisoner to -Newgate, for the witness of some truths of Jesus, and having not the use -of pen and ink, wrote these arguments in milk, in sheets of paper brought -to him by the woman, his keeper, from a friend in London as the stopples -of his milk bottle. - -In such paper, written with milk, nothing will appear; but the way of -reading it by fire being known to this friend who received the papers, -he transcribed and kept together the papers, although the author himself -could not correct, nor view what himself had written. - -It was in milk, tending to soul nourishment, even for babes and sucklings -in Christ:— - -It was in milk, spiritually white, pure and innocent, like those white -horses of the word of truth and meekness, and the white linen or armour -of righteousness, in the army of Jesus, Rev. vi. and xix.:— - -It was in milk, soft, meek, peaceable, and gentle, tending both to the -peace of souls, and the peace of states and kingdoms. - -[Sidenote: The answer writ in blood.] - -_Peace._ The answer, though I hope out of milky pure intentions, is -returned in blood—bloody and slaughterous conclusions—bloody to the souls -of all men, forced to the religion and worship which every civil state -or commonweal agrees on, and compels all subjects to, in a dissembled -uniformity:— - -Bloody to the bodies, first of the holy witnesses of Christ Jesus, who -testify against such invented worships:— - -Secondly, of the nations and peoples slaughtering each other for their -several respective religions and consciences. - - - - -CHAP. III. - - -_Truth._ In the answer, Mr. Cotton first lays down several distinctions -and conclusions of his own, tending to prove persecution. - -Secondly. Answers to the scriptures and arguments proposed against -persecution. - -[Sidenote: The first distinction discussed.] - -_Peace._ The first distinction is this: by persecution for cause of -conscience, “I conceive you mean either for professing some point -of doctrine which you believe in conscience to be the truth, or for -practising some work which you believe in conscience to be a religious -duty.” - -[Sidenote: Definition of persecution discussed.] - -_Truth._ I acknowledge that to molest any person, Jew or Gentile, for -either professing doctrine, or practising worship merely religious -or spiritual, it is to persecute him; and such a person, whatever his -doctrine or practice be, true or false, suffereth persecution for -conscience. - -[Sidenote: Conscience will not be restrained from its own worship, nor -constrained to another.] - -But withal I desire it may be well observed, that this distinction is -not full and complete. For beside this, that a man may be persecuted -because he holdeth or practiseth what he believes in conscience to be a -truth, as Daniel did, for which he was cast into the lions’ den, Dan. -vi. 16, and many thousands of Christians, because they durst not cease -to preach and practise what they believed was by God commanded, as the -apostles answered, Acts iv. and v., I say, besides this, a man may also -be persecuted because he dares not be constrained to yield obedience to -such doctrines and worships as are by men invented and appointed. So the -three famous Jews, who were cast into the fiery furnace for refusing to -fall down, in a nonconformity to the whole conforming world, before the -golden image, Dan. iii. 21.[96] So thousands of Christ’s witnesses, and -of late in those bloody Marian days, have rather chosen to yield their -bodies to all sorts of torments, than to subscribe to doctrines, or -practise worships, unto which the states and times (as Nebuchadnezzar to -his golden image) have compelled and urged them. - -[Sidenote: A chaste soul in God’s worship, like a chaste wife.] - -A chaste wife will not only abhor to be restrained from her husband’s -bed as adulterous and polluted, but also abhor (if not much more) to be -constrained to the bed of a stranger. And what is abominable in corporal, -is much more loathsome in spiritual whoredom and defilement. - -The spouse of Christ Jesus, who could not find her soul’s beloved in -the ways of his worship and ministry, Cant. i., iii., and v. chapters, -abhorred to turn aside to other flocks, worships, &c., and to embrace the -bosom of a false Christ, Cant. i. 8. - - - - -CHAP. IV. - - -_Peace._ The second distinction is this:— - -[Sidenote: The second distinction discussed.] - -“In points of doctrine some are fundamental, without right belief whereof -a man cannot be saved; others are circumstantial and less principal, -wherein a man may differ in judgment without prejudice of salvation on -either part.” - -[Sidenote: God’s people may err from the very fundamentals of visible -worship.] - -_Truth._ To this distinction I dare not subscribe, for then I should -everlastingly condemn thousands, and ten thousands, yea, the whole -generation of the righteous, who since the falling away from the first -primitive Christian state or worship, have and do err fundamentally -concerning the true matter, constitution, gathering, and governing of the -church. And yet, far be it from any pious breast to imagine that they are -not saved, and that their souls are not bound up in the bundle of eternal -life.[97] - -We read of four sorts of spiritual, or Christian, foundations in the New -Testament. - -[Sidenote: Four sorts of spiritual foundations.] - -First, the foundation of all foundations, the corner-stone itself, the -Lord Jesus, on whom all depend—persons, doctrines, practices, 1 Cor. iii. -[11.] - -2. Ministerial foundations. The church is _built upon the foundation of -the apostles and prophets_, Ephes. ii. 20. - -3. The foundation of future rejoicing in the fruits of obedience, 1 Tim. -vi. [19.] - -[Sidenote: Στοιχεῖα, θεμὲιοὶ. The six foundations of the Christian -religion or worship.] - -4. The foundation of doctrines, without the knowledge of which there can -be no true profession of Christ, according to the first institution, -Heb. vi. [1, 2,]—the foundation, or principles, _of repentance from dead -works, faith towards God, the doctrine of baptisms, laying on of hands, -the resurrection, and eternal judgment_. In some of these, to wit, those -concerning baptisms and laying on of hands, God’s people will be found to -be ignorant for many hundred years; and I yet cannot see it proved that -light is risen, I mean the light of the first institution, in practice. - -God’s people in their persons, heart-waking (Cant. v. 2), in the life -of personal grace, will yet be found fast asleep in respect of public -Christian worship. - -[Sidenote: Coming out of Babel, not local, but mystical.] - -God’s people, in their persons, are His, most dear and precious: yet -in respect of the Christian worship they are mingled amongst the -Babylonians, from whence they are called to come out, not locally, as -some have said, for that belonged to a material and local Babel (and -literal Babel and Jerusalem have now no difference, John iv. 21), but -spiritually and mystically to come out from her sins and abominations. - -[Sidenote: The great ignorance of God’s people concerning the nature of -the true church.] - -If Mr. Cotton maintain the true church of Christ to consist of the -true matter of holy persons called out from the world (and the true -form of union in a church government), and that also neither national, -provincial, nor diocesan churches are of Christ’s institution: how many -thousands of God’s people of all sorts, clergy and laity, as they call -them, will they find, both in former and later times, captivated in such -national, provincial, and diocesan churches? yea, and so far from living -in, yea or knowing of any such churches, for matter and form, as they -conceive now only to be true, that until of late years, how few of God’s -people knew any other church than the parish church of dead stones or -timber? It being a late marvellous light, revealed by Christ Jesus, the -Sun of righteousness, that his people are a company or church of living -stones, 1 Pet. ii. 9. - -[Sidenote: Mr. Cotton and all the half separatists, halting between true -and false churches, and consequently not yet clear in the fundamental -matter of a Christian church.] - -And, however his own soul, and the souls of many others, precious to -God, are persuaded to separate from national, provincial, and diocesan -churches, and to assemble into particular churches, yet, since there are -no parish churches in England, but what are made up of the parish bounds -within such and such a compass of houses, and that such churches have -been and are in constant dependence on, and subordination to the national -church: how can the New English particular churches join with the old -English parish churches in so many ordinances of word, prayer, singing, -contribution, &c., but they must needs confess, that as yet their souls -are far from the knowledge of the foundation of a true Christian church, -whose matter must not only be living stones, but also separated from the -rubbish of anti-christian confusions and desolations. - - - - -CHAP. V. - - -_Peace._ With lamentation, I may add, how can their souls be clear in -this foundation of the true Christian matter, who persecute and oppress -their own acknowledged brethren, presenting light unto them about this -point? But I shall now present you with Mr. Cotton’s third distinction. -“In points of practice,” saith he, “some concern the weightier duties -of the law, as what God we worship, and with what kind of worship; -whether such, as if it be right, fellowship with God is held; if false, -fellowship with God is lost.” - -_Truth._ It is worth the inquiry, what kind of worship he intendeth: for -worship is of various signification. Whether in general acceptation he -mean the rightness or corruptness of the church, or the ministry of the -church, or the ministrations of the word, prayer, seals, &c. - -[Sidenote: The true ministry a fundamental.] - -And because it pleaseth the Spirit of God to make the ministry one of -the foundations of the Christian religion, Heb. vi. 1, 2, and also to -make the ministry of the word and prayer in the church to be two special -works, even of the apostles themselves, Acts vi. 2, I shall desire it may -be well considered in the fear of God.[98] - -[Sidenote: The New English ministers examined.] - -First, concerning the ministry of the word. The New English ministers, -when they were new elected and ordained ministers in New England, -must undeniably grant, that at that time they were no ministers, -notwithstanding their profession of standing so long in a true ministry -in old England, whether received from the bishops, which some have -maintained true, or from the people, which Mr. Cotton and others better -liked, and which ministry was always accounted perpetual and indelible. -I apply, and ask, will it not follow, that if their new ministry and -ordination be true, the former was false? and if false, that in the -exercise of it, notwithstanding abilities, graces, intentions, labours, -and, by God’s gracious, unpromised, and extraordinary blessing, some -success, I say, will it not according to this distinction follow, that -according to visible rule, fellowship with God was lost? - -[Sidenote: Common prayer cast off, and written against by the New -English.] - -Secondly, concerning prayer. The New English ministers have disclaimed -and written against that worshipping of God by the common or set forms of -prayer, which yet themselves practised in England, notwithstanding they -knew that many servants of God, in great sufferings, witnessed against -such a ministry of the word, and such a ministry of prayer. - -_Peace._ I could name the persons, time, and place, when some of them -were faithfully admonished for using of the Common Prayer, and the -arguments presented to them, then seeming weak, but now acknowledged -sound; yet, at that time, they satisfied their hearts with the practice -of the author of the Council of Trent, who used to read only some of the -choicest selected prayers in the mass-book, which I confess was also -their own practice in their using of the Common Prayer.[99] But now, -according to this distinction, I ask whether or no fellowship with God in -such prayers was lost? - -[Sidenote: God’s people have worshipped God with false worships.] - -_Truth._ I could particularize other exercises of worship, which cannot -be denied, according to this distinction, to be of the weightier points -of the law: to wit, what God we worship, and with what kind of worship? -wherein fellowship with God, in many of our unclean and abominable -worships, hath been lost. Only upon these premises I shall observe: -first, that God’s people, even the standard-bearers and leaders of them, -according to this distinction, have worshipped God, in their sleepy -ignorance, by such a kind of worship as wherein fellowship with God is -lost; yea also, that it is possible for them to do, after much light is -risen against such worship, and in particular, brought to the eyes of -such holy and worthy persons. - -Secondly, there may be inward and secret fellowship with God in false -ministries of word and prayer, (for that to the eternal praise of -infinite mercy, beyond a word or promise of God, I acknowledge[100]) -when yet, as the distinction saith, in such worship, not being right, -fellowship with God is lost, and such a service or ministration must be -lamented and forsaken. - -[Sidenote: Fundamentals of Christian worship not so easy and clear.] - -Thirdly, I observe that God’s people may live and die in such kinds of -worship, notwithstanding that light from God, publicly and privately, -hath been presented to them, able to convince; yet, not reaching to -their conviction, and forsaking of such ways, contrary to a conclusion -afterward expressed; to wit, “that fundamentals are so clear, that a man -cannot but be convinced in conscience, and therefore that such a person -not being convinced, he is condemned of himself, and may be persecuted -for sinning against his conscience.” - -Fourthly, I observe, that in such a maintaining a clearness of -fundamentals or weightier points, and upon that ground a persecuting of -men because they sin against their consciences, Mr. Cotton measures that -to others, which himself when he lived in such practices would not have -had measured to himself. As first, that it might have been affirmed of -him, that in such practices he did sin against his conscience, having -sufficient light shining about him. - -Secondly, that he should or might lawfully have been cut off by death or -banishment, as an heretic, sinning against his own conscience. - -[Sidenote: A notable speech of king James to a great nonconformist, -turned persecutor.] - -And in this respect the speech of king James was notable to a great -nonconformitant, converted, as is said, by king James to conformity, and -counselling the king afterward to persecute the nonconformists even unto -death: “Thou beast,” quoth the king, “if I had dealt so with thee in thy -nonconformity, where hadst thou been?” - - - - -CHAP. VI. - - -[Sidenote: The four distinctions discussed.] - -_Peace._ The next distinction concerneth the manner of persons holding -forth the aforesaid practices, not only the weightier duties of the law, -but points of doctrine and worship less principal:— - -“Some,” saith he, “hold them forth in a meek and peaceable way; some with -such arrogance and impetuousness, as of itself tendeth to the disturbance -of civil peace.” - -_Truth._ In the examination of this distinction we shall discuss, - -First, what is civil peace (wherein we shall vindicate thy name the -better), - -Secondly, what it is to hold forth a doctrine, or practice, in this -impetuousness or arrogancy. - -[Sidenote: What civil peace is.] - -First, for civil peace, what is it but _pax civitatis_, the peace of the -city, whether an English city, Scotch, or Irish city, or further abroad, -French, Spanish, Turkish city, &c. - -[Sidenote: God’s people must be nonconformitants to evil.] - -Thus it pleased the Father of lights to define it, Jer. xxix. 7, _Pray -for the peace of the city_; which peace of the city, or citizens, so -compacted in a civil way of union, may be entire, unbroken, safe, &c., -notwithstanding so many thousands of God’s people, the Jews, were there -in bondage, and would neither be constrained to the worship of the city -Babel, nor restrained from so much of the worship of the true God as they -then could practice, as is plain in the practice of the three worthies, -Shadrach, Meshach, and Abednego, as also of Daniel, Dan. iii. and Dan. -vi.—the peace of the city or kingdom being a far different peace from the -peace of the religion, or spiritual worship, maintained and professed of -the citizens. This peace of their (worship which worship also in some -cities being various) being a false peace, God’s people were and ought to -be nonconformitants, not daring either to be restrained from the true, or -constrained to false worship; and yet without breach of the civil or city -peace, properly so called. - -[Sidenote: The difference between spiritual and civil peace.] - -_Peace._ Hence it is that so many glorious and flourishing cities of the -world maintain their civil peace; yea, the very Americans and wildest -pagans keep the peace of their towns or cities, though neither in one -nor the other can any man prove a true church of God in those places, -and consequently no spiritual and heavenly peace. The peace spiritual, -whether true or false, being of a higher and far different nature from -the peace of the place or people, being merely and essentially civil and -human. - -[Sidenote: The difference between the spiritual and civil state. The -civil state, the spiritual estate, and the church of Christ distinct in -Ephesus.] - -_Truth._ Oh! how lost are the sons of men in this point! To illustrate -this:—the church, or company of worshippers, whether true or false, -is like unto a body or college of physicians in a city—like unto a -corporation, society, or company of East India or Turkey merchants, or -any other society or company in London; which companies may hold their -courts, keep their records, hold disputations, and in matters concerning -their society may dissent, divide, break into schisms and factions, sue -and implead each other at the law, yea, wholly break up and dissolve into -pieces and nothing, and yet the peace of the city not be in the least -measure impaired or disturbed; because the essence or being of the city, -and so the well being and peace thereof, is essentially distinct from -those particular societies; the city courts, city laws, city punishments -distinct from theirs. The city was before them, and stands absolute and -entire when such a corporation or society is taken down. For instance -further, the city or civil state of Ephesus was essentially distinct from -the worship of Diana in the city, or of the whole city. Again, the church -of Christ in Ephesus, which were God’s people, converted and called out -from the worship of that city unto Christianity, or worship of God in -Christ, was distinct from both. - -Now suppose that God remove the candlestick from Ephesus, yea, though -the whole worship of the city of Ephesus should be altered, yet, if -men be true and honestly ingenuous to city covenants, combinations, -and principles, all this might be without the least impeachment or -infringement of the peace of the city of Ephesus. - -Thus in the city of Smyrna was the city itself or civil estate one thing, -the spiritual or religious state of Smyrna another: the church of Christ -in Smyrna distinct from them both. And the synagogue of the Jews, whether -literally Jews, as some think, or mystically false Christians, as others, -called the synagogue of Satan, Rev. ii., [was] distinct from all these. -And notwithstanding these spiritual oppositions in point of worship and -religion, yet hear we not the least noise—nor need we, if men keep but -the bond of civility, of any civil breach, or breach of civil peace -amongst them; and to persecute God’s people there for religion, that only -was a breach of civility itself. - - - - -CHAP. VII. - - -_Peace._ Now to the second query, what it is to hold forth doctrine or -practice in an arrogant or impetuous way? - -[Sidenote: The answerer too obscure in generals. God’s meekest servants -use to be counted arrogant and impetuous.] - -_Truth._ Although it hath not pleased Mr. Cotton to declare what is this -arrogant or impetuous holding forth of doctrine or practice tending to -disturbance of civil peace, I cannot but express my sad and sorrowful -observation, how it pleaseth God to leave him as to take up the common -reproachful accusation of the accuser of God’s children: to wit, that -they are arrogant and impetuous. Which charge, together with that of -obstinacy, pertinacity, pride, troublers of the city, &c., Satan commonly -loads the meekest of the saints and witnesses of Jesus with. - -[Sidenote: Six cases wherein God’s people have been bold and zealous, yet -not arrogant.] - -To wipe off, therefore, these foul blurs and aspersions from the fair and -beautiful face of the spouse of Jesus, I shall select and propose five or -six cases, for which God’s witnesses, in all ages and generations of men, -have been charged with arrogance, impetuousness, &c., and yet the God of -heaven, and Judge of all men, hath graciously discharged them from such -crimes, and maintained and avowed them for his faithful and peaceable -servants. - -[Sidenote: Christ Jesus and his disciples teach publicly a new doctrine, -fundamentally different from the religion professed.] - -First, God’s people have proclaimed, taught, disputed, for divers -months together, a new religion and worship, contrary to the worship -projected in the town, city, or state where they have lived, or where -they have travelled, as did the Lord Jesus himself over all Galilee, -and the apostles after Him in all places, both in the synagogues and -market-places, as appears Acts xvii. 2, 17; Acts xviii. 4, 8. Yet this is -no arrogance nor impetuousness. - -[Sidenote: God’s servants zealous and bold to the faces of the highest. 1 -Kings xviii. 18. Luke xiii. 32. Acts xxiii. 3.] - -Secondly, God’s servants have been zealous for their Lord and Master, -even to the very faces of the highest, and concerning the persons of -the highest, so far as they have opposed the truth of God: so Elijah -to the face of Ahab, “It is not I, _but thou, and thy father’s house_, -that troublest Israel.” So the Lord Jesus concerning Herod, _Go, tell -that fox_. So Paul, _God delivered me from the mouth of the lion_; and -to Ananias, _Thou whited wall_; and yet in all this no arrogance, nor -impetuousness. - -[Sidenote: God’s people constantly immoveable to death.] - -Thirdly, God’s people have been immoveable, constant, and resolved to -the death, in refusing to submit to false worships, and in preaching -and professing the true worship, contrary to the express command of -public authority. So the three famous worthies against the command of -Nebuchadnezzar, and the uniform conformity of all nations agreeing upon -a false worship, Dan. iii. So the apostles, Acts iv. and v., and so -the witnesses of Jesus in all ages, who loved not their lives to the -death, Rev. xii., not regarding sweet life nor bitter death, and yet not -arrogant, nor impetuous. - -[Sidenote: God’s people ever maintained Christ Jesus the only Lord and -King to the conscience.] - -Fourthly, God’s people, since the coming of the King of Israel, the Lord -Jesus, have openly and constantly professed, that no civil magistrate, no -king, nor Cæsar, have any power over the souls or consciences of their -subjects, in the matters of God and the crown of Jesus; but the civil -magistrates themselves, yea, kings and Cæsars, are bound to subject their -own souls to the ministry and church, the power and government of this -Lord Jesus, the King of kings. Hence was the charge against the apostles -(false in civil, but true in spirituals) that they affirmed that there -was another King, one Jesus, Acts xvii. 7. And, indeed, this was the -great charge against the Lord Jesus himself, which the Jews laid against -him, and for which he suffered death, as appears by the accusation -written over his head upon the gallows, John xix. 19, _Jesus of Nazareth, -King of the Jews_. - -[Sidenote: That Christ is King alone over conscience is the sum of all -true preaching.] - -This was and is the sum of all true preaching of the gospel, or glad -news, viz., that God anointed Jesus to be the sole King and Governor -of all the Israel of God in spiritual and soul causes, Ps. ii. 9; Acts -ii. 36. Yet this kingly power of His, he resolved not to manage in His -own person, but ministerially in the hands of such messengers which he -sent forth to preach and baptize, and to such as believed that word they -preached, John xvii. And yet here no arrogance, nor impetuousness. - -[Sidenote: God’s people have seemed the disturbers of civil state.] - -5. God’s people, in delivering the mind and will of God concerning the -kingdoms and civil states where they have lived, have seemed in all show -of common sense and rational policy, if men look not higher with the eye -of faith, to endanger and overthrow the very civil state, as appeareth by -all Jeremiah’s preaching and counsel to king Zedekiah, his princes and -people, insomuch that the charge of the princes against Jeremiah was, -that he discouraged the army from fighting against the Babylonians, and -weakened the land from its own defence; and this charge in the eye of -reason, seemed not to be unreasonable, or unrighteous, Jer. xxxvii. and -xxxviii.; and yet in Jeremiah no arrogance, nor impetuousness. - -[Sidenote: God’s word and people the occasion of tumults.] - -6. Lastly, God’s people, by their preaching, disputing, &c., have been, -though not the cause, yet accidentally the occasion of great contentions -and divisions, yea, tumults and uproars, in towns and cities where they -have lived and come; and yet neither their doctrine nor themselves -arrogant nor impetuous, however so charged: for thus the Lord Jesus -discovereth men’s false and secure suppositions, Luke xii. 51, _Suppose -ye that I am come to give peace on the earth? I tell you, nay; but rather -division; for from henceforth shall there be five in one house divided, -three against two, and two against three, the father shall be divided -against the son and the son against the father_, &c. And thus upon the -occasion of the apostles’ preaching the kingdom and worship of God in -Christ, were most commonly uproars and tumults wherever they came. For -instance, those strange and monstrous uproars at Iconium, at Ephesus, at -Jerusalem, Acts xiv. 4; Acts xix. 29, 40; Acts xxi. 30, 31. - - - - -CHAP. VIII. - - -[Sidenote: [1 Obj.]] - -_Peace._ It will be said, dear Truth, what the Lord Jesus and his -messengers taught was truth; but the question is about error. - -_Truth._ I answer, This distinction now in discussion concerns not truth -or error, but the manner of holding forth or divulging. - -I acknowledge that such may be the way and manner of holding forth, -either with railing or reviling, daring or challenging speeches, or with -force of arms, swords, guns, prisons, &c., that it may not only tend to -break, but may actually break the civil peace, or peace of the city. - -[Sidenote: The instances proposed carry a great show of impetuousness, -yet all are pure and peaceable.] - -Yet these instances propounded are cases of great opposition and -spiritual hostility, and occasions of breach of civil peace; and yet as -the borders, or matter, were of gold, so the specks, or manner, (Cantic. -i. [11,]) were of silver: both matter and manner pure, holy, peaceable, -and inoffensive. - -Moreover, I answer, That it is possible and common for persons of soft -and gentle nature and spirits, to hold out falsehood with more seeming -meekness and peaceableness, than the Lord Jesus or his servants did or do -hold forth the true and everlasting gospel. So that the answerer would -be requested to explain what he means by this arrogant and impetuous -holding forth of any doctrine, which very manner of holding forth tends -to break civil peace, and comes under the cognizance and correction of -the civil magistrate, lest he build the sepulchre of the prophets, _and -say, If we had been in the Pharisees’ days_, the Roman emperor’s days, -or the bloody Marian days, _we would not have been partakers with them -in the blood of the prophets_, Matt. xxiii. 30, who were charged with -arrogance and impetuousness. - - - - -CHAP. IX. - - -[Sidenote: [2 Obj.]] - -_Peace._ It will here be said, whence then ariseth civil dissensions and -uproars about matters of religion? - -[Sidenote: The true cause of tumults at the preaching of the word.] - -_Truth._ I answer: When a kingdom or state, town or family, lies and -lives in the guilt of a false god, false Christ, false worship, no wonder -if sore eyes be troubled at the appearance of the light, be it never -so sweet. No wonder if a body full of corrupt humours be troubled at -strong, though wholesome, physic—if persons sleepy and loving to sleep -be troubled at the noise of shrill, though silver, alarums. No wonder if -Adonijah and all his company be amazed and troubled at the sound of the -right heir, king Solomon, 1 Kings i. [41, 49,]—if the husbandmen were -troubled when the Lord of the vineyard sent servant after servant, and at -last his only son, and they beat, and wounded, and killed even the son -himself, because they meant themselves to seize upon the inheritance, -unto which they had no right, Matt. xxi. 38. Hence all those tumults -about the apostles in the Acts, &c. Whereas, good eyes are not so -troubled at light; vigilant and watchful persons, loyal and faithful, -are not so troubled at the true, no, nor at a false religion of Jew or -Gentile. - -[Sidenote: A preposterous way of suppressing errors.] - -Secondly. Breach of civil peace may arise when false and idolatrous -practices are held forth, and yet no breach of civil peace from the -doctrine or practice, or the manner of holding forth, but from that wrong -and preposterous way of suppressing, preventing, and extinguishing such -doctrines or practices by weapons of wrath and blood, whips, stocks, -imprisonment, banishment, death, &c.; by which men commonly are persuaded -to convert heretics, and to cast out unclean spirits, which only the -finger of God can do, that is, the mighty power of the Spirit in the word. - -[Sidenote: Light only can expel fogs and darkness.] - -Hence the town is in an uproar, and the country takes the alarum to expel -that fog or mist of error, heresy, blasphemy, as is supposed, with swords -and guns. Whereas it is light alone, even light from the bright shining -Sun of Righteousness, which is able, in the souls and consciences of men, -to dispel and scatter such fogs and darkness. - -Hence the sons of men, as David speaks in another case, Ps. xxxix. [6,] -disquiet themselves in vain, and unmercifully disquiet others, as, by the -help of the Lord, in the sequel of this discourse shall more appear. - - - - -CHAP. X. - - -_Peace._ Now the last distinction is this: “Persecution for conscience -is either for a rightly informed conscience, or a blind and erroneous -conscience.” - -[Sidenote: Answ. Persecutors oppress both true and erroneous consciences.] - -_Truth._ Indeed, both these consciences are persecuted; but lamentably -blind and erroneous will those consciences shortly appear to be, which -out of zeal for God, as is pretended, have persecuted either. And heavy -is the doom of those blind guides and idol shepherds, whose right eye -God’s finger of jealousy hath put out, who flattering the ten horns, or -worldly powers, persuade them what excellent and faithful service they -perform to God, in persecuting both these consciences; either hanging -up a rightly informed conscience, and therein the Lord Jesus himself, -between two malefactors, or else killing the erroneous and the blind, -like Saul, out of zeal to the Israel of God, the poor Gibeonites, whom -it pleased God to permit to live; and yet that hostility and cruelty -used against them, as the repeated judgment year after year upon the -whole land after told them, could not be pardoned until the death of the -persecutor, Saul [and] his sons, had appeased the Lord’s displeasure, 2 -Sam. xxi. - - - - -CHAP. XI. - - -_Peace._ After explication in these distinctions, it pleaseth the -answerer to give his resolution to the question in four particulars. - -First, that he holds it “not lawful to persecute any for conscience’ sake -rightly informed, for in persecuting such,” saith he, “Christ himself is -persecuted.” For which reason, truly rendered, he quotes, Acts ix. 4, -_Saul, Saul, why persecutest thou me?_ - -_Truth._ He that shall read this conclusion over a thousand times, shall -as soon find darkness in the bright beams of the sun, as in this so clear -and shining a beam of Truth; viz., that Christ Jesus, in his truth, must -not be persecuted. - -Yet, this I must ask, for it will be admired by all sober men, what -should be the cause or inducement to the answerer’s mind to lay down such -a position or thesis as this is, It is not lawful to persecute the Lord -Jesus? - -[Sidenote: All persecutors of Christ profess not to persecute him.] - -Search all scriptures, histories, records, monuments; consult with -all experiences; did ever Pharaoh, Saul, Ahab, Jezebel, Scribes and -Pharisees, the Jews, Herod, the bloody Neros, Gardiners, Bonners, pope, -or devil himself, profess to persecute the Son of God, Jesus as Jesus, -Christ as Christ, without a mask or covering? - -No, saith Pharaoh, the Israelites are idle, and therefore speak they of -sacrificing. David is risen up in a conspiracy against Saul, therefore -persecute him. Naboth hath blasphemed God and the king, therefore stone -him. Christ is a seducer of the people, a blasphemer against God, and -traitor against Cæsar, therefore hang him. Christians are schismatical, -factious, heretical, therefore persecute them. The devil hath deluded -John Huss, therefore crown him with a paper of devils, and burn him, &c. - -_Peace._ One thing I see apparently in the Lord’s overruling the pen of -this worthy answerer, viz., a secret whispering from heaven to him, that -although his soul aim at Christ, and hath wrought much for Christ in many -sincere intentions, and God’s merciful and patient acceptance, yet he -hath never left the tents of such who think they do God good service in -killing the Lord Jesus in his servants. And yet they say, if we had been -in the days of our fathers, in queen Mary’s days, &c., we would never -have consented to such persecution. And therefore, when they persecute -Christ Jesus in his truths or servants, they say, “Do not say you are -persecuted for the word, for Christ’s sake: for we hold it not lawful to -persecute Jesus Christ.” - -Let me also add a second: So far as he hath been a guide, by preaching -for persecution, I say, wherein he hath been a guide and leader, by -misinterpreting and applying the writings of truth, so far, I say, -his own mouth and hands shall judge (I hope not his person, but) his -actions; for the Lord Jesus hath suffered by him, Acts ix. 5. And if the -Lord Jesus himself were present, Himself should suffer that in his own -person, which his servants witnessing his truth do suffer for his sake. - - - - -CHAP. XII. - - -_Peace._ Their second conclusion is this: “It is not lawful to persecute -an erroneous and blind conscience, even in fundamental and weighty -points, till after admonition once or twice, Tit. iii. 11, and then -such consciences may be persecuted; because the word of God is so clear -in fundamental and weighty points, that such a person cannot but sin -against his conscience, and so being condemned of himself, that is, -of his conscience, he may be persecuted for sinning against his own -conscience.”[101] - -_Truth._ I answer, In that great battle between the Lord Jesus and the -devil, it is observable that Satan takes up the weapons of scripture, and -such scripture which in show and colour was excellent for his purpose; -but in this third of Titus, as Solomon speaks of the birds of heaven, -Prov. i. [17,] a man may evidently see the snare: and I know the time is -coming wherein it shall be said, _Surely in vain the net is laid in the -sight of_ the saints (heavenly birds). - -So palpably gross and thick is the mist and fog which Satan hath raised -about this scripture, that he that can but see men as trees in matters -of God’s worship, may easily discern what a wonderful deep sleep God’s -people are fallen into concerning the visible kingdom of Christ; insomuch -that this third of Titus, which through fearful profanations hath so -many hundred years been the pretended bulwark and defence of all the -bloody wolves, dens of lions, and mountains of leopards, hunting and -devouring the witnesses of Jesus, should now be the refuge and defence of -(as I hope) the lambs and little ones of Jesus: yet, in this point, so -preaching and practising so unlike to themselves, to the Lord Jesus, and -lamentably too like to His and their persecutors. - - - - -CHAP. XIII. - - -_Peace._ Bright Truth, since this place of Titus is such a pretended -bulwark for persecuting of heretics, and under that pretence of -persecuting all thy followers, I beseech you by the bright beams of the -Sun of Righteousness, scatter these mists, and unfold these particulars -out of the text:— - -First. What this man is that is an heretic. - -Secondly. How this heretic is condemned of himself. - -Thirdly. What is this first and second admonition, and by whom it is -supposed to be given. - -Fourthly. What is this rejecting of Him, and by whom it is supposed this -rejection was to be made. - -[Sidenote: What is meant by _heretic_ in Titus.] - -_Truth._ First, what is this heretic? I find him commonly defined to -be such an one as is obstinate in fundamentals, and so also I conceive -the answerer seems to resent him, saying, that the apostle renders this -reason why after once and twice admonition he ought to be persecuted; -because in fundamental and principal points of doctrine and worship, the -word of God is so clear, that the heretic cannot but be convinced in his -own conscience. - -But of this reason, I find not one tittle mentioned in this scripture. -For although he saith such an one is condemned of himself, yet he saith -not, nor will it follow, that fundamentals are so clear, that after first -and second admonition, a person that submits not to them is condemned -of himself, any more than in lesser points. This eleventh verse hath -reference to the former verses. Titus, an evangelist, a preacher of glad -news, abiding here with the church of Christ at Crete, is required by -Paul to avoid, to reject, and to teach the church to reject, genealogies, -disputes, and unprofitable questions about the law. Such a like charge it -is as he gave to Timothy, left also an evangelist at Ephesus, 1 Tim. i. 4. - -If it should be objected, what is to be done to such contentious, vain -strivers about genealogies and questions unprofitable?—The apostle seems -plainly to answer, Let him be once and twice admonished. - -Obj. Yea, but what if once and twice admonition prevail not? - -The apostle seems to answer, αἱρετικὸν ἄνθρωπον; and that is, the man -that is wilfully obstinate after such once and twice admonition, reject -him. - -With this scripture agrees that of 1 Tim. vi. 4, 5, where Timothy is -commanded to withdraw himself from such who dote about questions and -strifes of words. - -All which are points of a lower and inferior nature, not properly -falling within the terms or notions of those (στοιχεῖα) first principles -and (θεμελίους) foundations of the Christian profession, to wit, -repentance from dead works, faith towards God, the doctrine of baptisms, -and of laying on of hands, the resurrection, and eternal judgment, Heb. -vi. 2, &c. - -Concerning these fundamentals (although nothing is so little in the -Christian worship, but may be referred to one of these six, yet) doth not -Paul to Timothy or Titus speak in those places by me alleged, or of any -of these, as may evidently appear by the context and scope. - -The beloved spouse of Christ is no receptacle for any filthy person, -obstinate in any filthiness against the purity of the Lord Jesus, -who hath commanded his people to purge out the old leaven, not only -greater portions, but a little leaven which will leaven the whole lump; -and therefore this heretic, or obstinate person in these vain and -unprofitable questions, was to be rejected, as well as if his obstinacy -had been in greater matters. - -Again, if there were a door or window left open to vain and unprofitable -questions, and sins of smaller nature, how apt are persons to cover -[them] with a silken covering, and to say, Why, I am no heretic in -fundamentals, spare me in this or that little one, this or that opinion -or practice, these are of an inferior, circumstantial nature, &c. - -[Sidenote: The word _heretic_ generally mistaken.] - -So the coherence with the former verses, and the scope of the Spirit of -God in this and other like scriptures being carefully observed, this -Greek word _heretic_ is no more in true English, and in truth, than -an obstinate and wilful person in the church of Crete, striving and -contending about those unprofitable questions and genealogies, &c.; and -[it] is not such a monster intended in this place, as most interpreters -run upon, to wit, one obstinate in fundamentals, and, as the answerer -makes the apostle to write, in such fundamentals and principal points, -wherein the word of God is so clear that a man cannot but be convinced in -conscience, and therefore is not persecuted for matter of conscience, but -for sinning against his conscience. - - - - -CHAP. XIV. - - -_Peace._ Now, in the second place, what is this self-condemnation? - -_Truth._ The apostle seemeth to make this a ground of the rejecting of -such a person—because he is subverted and sinneth, being condemned of -himself. It will appear upon due search, that this self-condemning is not -here intended to be in heretics (as men say) in fundamentals only; but, -as it is meant here, in men obstinate in the lesser questions, &c. - -First, he is subverted, or turned crooked, ἐξέστραπται, a word opposite -to straightness, or rightness. So that the scope is, as I conceive—upon -true and faithful admonition once or twice, the pride of heart, or heat -of wrath, draws a veil over the eyes and heart, so that the soul is -turned off or loosed from the checks of truth. - -Secondly, he sinneth, ἁμαρτάνει; that is, being subverted, or turned -aside, he sinneth, or wanders from the path of truth, and is condemned by -himself, αὐτοκάτακριτος; that is, by the secret checks and whisperings of -his own conscience, which will take God’s part against a man’s self, in -smiting, accusing, &c. - -[Sidenote: Checks of conscience.] - -Which checks of conscience we find even in God’s own dear people, as is -most admirably opened in the fifth of Canticles, in those sad, drowsy, -and unkind passages of the spouse, in her answer to the knocks and -calls of the Lord Jesus; which God’s people, in all their awakenings, -acknowledge how slightly they have listened to the checks of their own -consciences. This the answerer pleaseth to call sinning against his -conscience, for which he may lawfully be persecuted: to wit, for sinning -against his conscience. - -Which conclusion—though painted over with the vermilion of mistaken -scripture, and that old dream of Jew and Gentile that the crown of -Jesus will consist of outward material gold, and his sword be made of -iron or steel, executing judgment in his church and kingdom by corporal -punishment—I hope, by the assistance of the Lord Jesus, to manifest it -to be the overturning and rooting up the very foundations and roots of -all true Christianity, and absolutely denying the Lord Jesus, the great -anointed, to be yet come in the flesh. - - - - -CHAP. XV. - - -This will appear, if we examine the two last queries of this place of -Titus; to wit, - -First. What this admonition is? - -Secondly. What is the rejection here intended? _Reject him._ - -First, then, Titus, unto whom this epistle and these directions were -written, and in him to all that succeed him in the like work of the -gospel to the world’s end, was no minister of the civil state, armed -with the majesty and terror of a material sword, who might for offences -against the civil state inflict punishments upon the bodies of men by -imprisonments, whippings, fines, banishment, death. Titus was a minister -of the gospel, or glad tidings, armed only with the spiritual sword of -the word of God, and [with] such spiritual weapons as (yet) through God -were mighty to the casting down of strongholds, yea, every high thought -of the highest head and heart in the world, 2 Cor. x. 4. - -[Sidenote: What is the first and second admonition. What the rejecting -of the heretic was. Corporal killing in the law, typing out spiritual -killing, by excommunication, in the gospel.] - -Therefore, these first and second admonitions were not civil or corporal -punishments on men’s persons or purses, which courts of men may lawfully -inflict upon malefactors; but they were the reprehensions, convictions, -exhortations, and persuasions of the word of the eternal God, charged -home to the conscience in the name and presence of the Lord Jesus, in -the midst of the church. Which being despised and not hearkened to, in -the last place follows rejection; which is not a cutting off by heading, -hanging, burning, &c., or an expelling of the country and coasts; neither -[of] which (no, nor any lesser civil punishment) Titus, nor the church -at Crete, had any power to exercise. But it was that dreadful cutting -off from that visible head and body, Christ Jesus and his church; that -purging out of the old leaven from the lump of the saints; the putting -away of the evil and wicked person from the holy land and commonwealth -of God’s Israel, 1 Cor. v. [6, 7.][102] Where it is observable, that the -same word used by Moses for putting a malefactor to death, in typical -Israel, by sword, stoning, &c., Deut. xiii. 5, is here used by Paul for -the spiritual killing, or cutting off by excommunication, 1 Cor. v. 13, -_Put away that evil person_, &c. - -Now, I desire the answerer, and any, in the holy awe and fear of God, to -consider, that— - -From whom the first and second admonition was to proceed, from them also -was the rejecting or casting out to proceed, as before. But not from the -civil magistrate, to whom Paul writes not this epistle, and who also is -not bound once and twice to admonish, but may speedily punish, as he sees -cause, the persons or purses of delinquents against his civil state; but -from Titus, the minister or angel of the church, and from the church with -him, were these first and second admonitions to proceed. - -And, therefore, at last also, this rejecting: which can be no other but a -casting out, or excommunicating of him from their church society. - -Indeed, this rejecting is no other than that avoiding which Paul writes -of to the church of Christ at Rome, Rom. xvi. 17; which avoiding, however -wofully perverted by some to prove persecution, belonged to the governors -of Christ’s church and kingdom in Rome, and not to the Roman emperor, for -him to rid and avoid the world of them by bloody and cruel persecution. - - - - -CHAP. XVI. - - -[Sidenote: The third conclusion discussed.] - -_Peace._ The third conclusion is—in points of lesser moment there ought -to be a toleration. - -[Sidenote: Satan’s policy.] - -Which though I acknowledge to be the truth of God, yet three things -are very observable in the manner of laying it down: for Satan useth -excellent arrows to bad marks, and sometimes beyond the intent, and -hidden from the eye of the archer. - -[Sidenote: The answerer granteth a toleration.] - -First, saith he, such a person is to be tolerated till God may be pleased -to reveal his truth to him. - -[Sidenote: Patience to be used toward the opposite.] - -_Truth._ This is well observed by you: for indeed this is the very -ground why the apostle calls for meekness and gentleness toward all -men, and toward such as oppose themselves, 2 Tim. ii. [25]; because -there is a peradventure, or it may be; “It may be, God may _give them -repentance_.” That God that hath shown mercy to one, may show mercy to -another. It may be, that eye-salve that anointed one man’s eye who was -blind and opposite, may another as blind and opposite. He that hath given -repentance to the husband, may give it to his wife, &c. - -[Sidenote: The carriage of a soul, sensible of mercy, toward other -sinners in their blindness and opposition.] - -Hence the soul that is lively and sensible of mercy received to itself -in former blindness, opposition, and enmity against God, cannot but be -patient and gentle toward the Jews, who yet deny the Lord Jesus to be -come, and justify their forefathers in murdering of him: toward the -Turks, who acknowledge Christ a great prophet, yet less than Mahomet: -yea, to all the several sorts of anti-christians, who set up many a -false Christ instead of him: and, lastly, to the pagans, and wildest -sorts of the sons of men, who have not yet heard of the Father, nor the -Son: and to all these sorts, Jews, Turks, anti-christians, pagans, when -they oppose the light presented to them, in the sense of its own former -opposition, and that God peradventure may at last give repentance. I add, -such a soul will not only be patient, but earnestly and constantly pray -for all sorts of men, that out of them God’s elect may be called to the -fellowship of Christ Jesus; and, lastly, not only pray, but endeavour, to -its utmost ability, their participation of the same grace and mercy.[103] - -That great rock upon which so many gallant ships miscarry, viz., that -such persons, false prophets, heretics, &c., were to be put to death in -Israel, I shall, with God’s assistance, remove. As also that fine silken -covering of the image, viz., that such persons ought to be put to death, -or banished, to prevent the infecting and seducing of others, I shall, -with God’s assistance, in the following discourse pluck off. - -[Sidenote: The answerer confounds the churches in Philippi and Rome, with -the cities Philippi and Rome.] - -Secondly, I observe from the scriptures he quoteth for this toleration, -Phil. iii. [17], and Rom. xiv. [1-4], how closely, yet I hope -unadvisedly, he makes the churches of Christ at Philippi and Rome all one -with the cities Philippi and Rome, in which the churches were, and to -whom only Paul wrote. As if what these churches in Philippi and Rome must -tolerate amongst themselves, _that_ the cities Philippi and Rome must -tolerate in their citizens: and what these churches must not tolerate, -_that_ these cities, Philippi and Rome, must not tolerate within the -compass of the city, state, and jurisdiction. - -_Truth._ Upon that ground, by undeniable consequence, these cities, -Philippi and Rome, were bound not to tolerate themselves, that is, the -cities and citizens of Philippi and Rome, in their own civil life and -being; but must kill or expel themselves from their own cities, as being -idolatrous worshippers of other gods than the true God in Jesus Christ. - -[Sidenote: Difference between the church and the world.] - -But as the lily is amongst the thorns, so is Christ’s love among the -daughters; and as the apple-tree among the trees of the forest, so is -her beloved among the sons; so great a difference is there between the -church in a city or country, and the civil state, city, or country in -which it is. - -No less then (as David in another case, Ps. ciii. [11], _as far as the -heavens are from the earth_) are they that are truly Christ’s (that is, -anointed truly with the Spirit of Christ) [different] from many thousands -who love not the Lord Jesus Christ, and yet are and must be permitted in -the world, or civil state, although they [i. e., the world, &c.] have no -right to enter into the gates of Jerusalem, the church of God. - -[Sidenote: The church and civil state confusedly made all one.] - -And this is the more carefully to be minded, because whenever a -toleration of others’ religion and conscience is pleaded for, such -as are (I hope in truth) zealous for God, readily produce plenty of -scriptures written to the church, both before and since Christ’s coming, -all commanding and pressing the putting forth of the unclean, the -cutting off the obstinate, the purging out the leaven, rejecting of -heretics. As if because briars, thorns, and thistles may not be in the -garden of the church, therefore they must all be plucked up out of the -wilderness. Whereas he that is a briar, that is, a Jew, a Turk, a pagan, -an anti-christian, to-day, may be, when the word of the Lord runs freely, -a member of Jesus Christ to-morrow, cut out of the wild olive and planted -into the true. - -[Sidenote: Persecutors have forgotten the blessedness promised to the -merciful, Matt. v. [7.]] - -_Peace._ Thirdly, from this toleration of persons but holding lesser -errors, I observe the unmercifulness of such doctrines and hearts, as if -they had forgotten the blessedness; _Blessed are the merciful, for they -shall obtain mercy_, Matt. v. [7.] He that is slightly and but a little -hurt, shall be suffered, and means vouchsafed for his cure. But the deep -wounded sinners, and leprous, ulcerous, and those of bloody issues twelve -years together, and those which have been bowed down thirty-eight years -of their life, they must not be suffered, until peradventure God may -give them repentance. But either it is not lawful for a godly magistrate -to rule and govern such a people, as some have said, or else if they be -under government, and reform not to the state religion after the first -and second admonition, the civil magistrate is bound to persecute, &c. - -_Truth._ Such persons have need, as Paul to the Romans, chap. xii. 1, to -be besought by the mercy of God to put on bowels of mercy toward such as -have neither wronged them in body nor goods, and therefore justly should -not be punished in their goods or persons. - - - - -CHAP. XVII. - - -_Peace._ I shall now trouble you, dear Truth, but with one conclusion -more, which is this, viz., that if a man hold forth error with a -boisterous and arrogant spirit, to the disturbance of the civil peace, he -ought to be punished, &c. - -_Truth._ To this I have spoken to, confessing that if any man commit -aught of those things which Paul was accused of, Acts xxv. 11, he ought -not to be spared, yea, he ought not, as Paul saith, in such cases to -refuse to die. - -[Sidenote: What persons are guilty of breach of civil peace.] - -But if the matter be of another nature, a spiritual and divine nature, -I have written before in many cases, and might in many more, that the -worship which a state professeth may be contradicted and preached -against, and yet no breach of civil peace. And if a breach follow, it is -not made by such doctrines, but by the boisterous and violent opposers of -them. - -[Sidenote: The most peaceable wrongfully accused of peace-breaking.] - -Such persons only break the city’s or kingdom’s peace, who cry out for -prison and swords against such who cross their judgment or practice in -religion. For as Joseph’s mistress accused Joseph of uncleanness, and -calls out for civil violence against him, when Joseph was chaste and -herself guilty, so, commonly, the meek and peaceable of the earth are -traduced as rebels, factious, peace-breakers, although they deal not with -the state or state matters, but matters of divine and spiritual nature, -when their traducers are the only unpeaceable, and guilty of breach of -civil peace.[104] - -_Peace._ We are now come to the second part of the answer, which is -a particular examination of such grounds as are brought against such -persecution. - -The first sort of grounds are from the scriptures. - - - - -CHAP. XVIII. - - -[Sidenote: The examination of what is meant by the tares and the command -of the Lord Jesus to let them alone.] - -First, Matt. xiii. 30, 38, “Because Christ commandeth to let alone the -tares to grow up together with the wheat, until the harvest.” - -Unto which he answereth: “That tares are not briars and thorns, but -partly hypocrites, like unto the godly, but indeed carnal, as the tares -are like to wheat, but are not wheat; or partly such corrupt doctrines -or practices as are indeed unsound, but yet such as come very near the -truth (as tares do to the wheat), and so near, that good men may be taken -with them; and so the persons in whom they grow cannot be rooted out but -good wheat will be rooted out with them. In such a case,” saith he, -“Christ calleth for peaceable toleration, and not for penal prosecution, -according to the third conclusion.” - -[Sidenote: The answerer’s fallacious exposition, that tares signify -either persons, doctrines, or practices.] - -_Truth._ The substance of this answer I conceive to be, first, negative; -that by tares are not meant persons of another religion and worship, that -is, saith he, “they are not briars and thorns.” - -Secondly, affirmative; by tares are meant either persons or doctrines, or -practices; persons, as hypocrites, like the godly; doctrines or practices -corrupt, yet like the truth. - -For answer hereunto, I confess that not only those worthy witnesses, -whose memories are sweet with all that fear God, Calvin, Beza, &c., -but of later times many conjoin with this worthy answerer, to satisfy -themselves and others with such an interpretation. - -[Sidenote: The answerer barely affirming a most strange interpretation.] - -But, alas! how dark is the soul left that desires to walk with God in -holy fear and trembling, when in such a weighty and mighty point as this -is, that in matters of conscience concerneth the spilling of the blood -of thousands, and the civil peace of the world in the taking up arms to -suppress all false religions!—when, I say, no evidence, or demonstration -of the Spirit, is brought to prove such an interpretation, nor arguments -from the place itself or the scriptures of truth to confirm it; but a -bare affirmation that these tares must signify persons, or doctrines and -practices. - -[Sidenote: Satan’s subtlety about the opening of scripture.] - -I will not imagine any deceitful purpose in the answerer’s thoughts in -the proposal of these three—persons, doctrines, or practices; yet dare I -confidently avouch, that the old serpent hath deceived his precious soul, -and by tongue and pen would deceive the souls of others by such a method -of dividing the word of truth. A threefold cord, and so a threefold -snare, is strong; and too like it is that one of the three, either -persons, doctrines, or practices, may catch some feet.[105] - - - - -CHAP. XIX. - - -_Peace._ The place then being of such importance as concerning the truth -of God, the blood of thousands, yea, the blood of saints, and of the Lord -Jesus in them, I shall request your more diligent search, by the Lord’s -holy assistance, into this scripture. - -[_Truth._] I shall make it evident, that by these tares in this parable -are meant persons in respect of their religion and way of worship, open -and visible professors, as bad as briars and thorns; not only suspected -foxes, but as bad as those greedy wolves which Paul speaks of, Acts xx. -[29], who with perverse and evil doctrines labour spiritually to devour -the flock, and to draw away disciples after them, whose mouths must be -stopped, and yet no carnal force and weapon to be used against them; -but their mischief to be resisted with those mighty weapons of the holy -armoury of the Lord Jesus, wherein there hangs a thousand shields, Cant. -iv. [4.] - -That the Lord Jesus intendeth not doctrines, or practices, by the tares -in this parable, is clear; for, - -First, the Lord Jesus expressly interpreteth the good seed to be -persons, and those the children of the kingdom; and the tares also to -signify men, and those the children of the wicked one, ver. 38.[106] - -[Sidenote: Toleration in Rom. xiv. considered. Toleration of Jewish -ceremonies, for a time, upon some grounds in the Jewish church, proves -not toleration of popish and anti-christian ceremonies in the Christian -church, although in the state.] - -Secondly, such corrupt doctrines or practices are not to be tolerated -now, as those Jewish observations, the Lord’s own ordinances, were for -a while to be permitted, Rom. xiv. Nor so long as till the angels, the -reapers, come to reap the harvest in the end of the world. For can -we think, that because the tender consciences of the Jews were to be -tendered in their differences of meats, that therefore persons must now -be tolerated in the church (for I speak not of the civil state), and -that to the world’s end, in superstitious forbearing and forbidding of -flesh in popish Lents, and superstitious Fridays, &c.; and that because -they were to be tendered in their observation of Jewish holidays, -that therefore until the harvest, or world’s end, persons must now be -tolerated (I mean in the church) in the observation of popish Christmas, -Easter, Whitsuntide, and other superstitious popish festivals? - -I willingly acknowledge, that if the members of a church of Christ shall -upon some delusion of Satan kneel at the Lord’s supper, keep Christmas, -or any other popish observation, great tenderness ought to be used in -winning his soul from the error of his way; and yet I see not that -persons so practising were fit to be received into the churches of Christ -now, as the Jews, weak in the faith, that is, in the liberties of Christ, -were to be received, Rom. xiv. 1. And least of all (as before) that the -toleration or permission of such ought to continue till doomsday, or the -end of the world, as this parable urgeth the toleration: _Let them alone -until the harvest._ - - - - -CHAP. XX. - - -Again, hypocrites were not intended by the Lord Jesus in this famous -parable. - -[Sidenote: Tares proved not to signify hypocrites.] - -First, the original word ζιζάνια, signifying all those weeds which spring -up with the corn, as cockle, darnel, tares, &c., seems to imply such -a kind of people as commonly and generally are known to be manifestly -different from, and opposite to, the true worshippers of God, here called -the children of the kingdom: as these weeds, tares, cockle, darnel, &c., -are commonly and presently known by every husbandman to differ from the -wheat, and to be opposite, and contrary, and hurtful unto it.[107] - -Now whereas it is pleaded that these tares are like the wheat, and so -like that this consimilitude, or likeness, is made the ground of this -interpretation, viz., that tares must needs signify hypocrites, or -doctrines, or practices, who are like God’s children, truth, &c.:— - -I answer, first, the parable holds forth no such thing, that the likeness -of the tares should deceive the servants to cause them to suppose for -a time that they were good wheat; but that as soon as ever the tares -appeared, ver. 26, the servants came to the householder about them, -ver. 27. The scripture holds forth no such time wherein they doubted or -suspected what they were. - -_Peace._ It may be said they did not appear to be tares until the corn -was in the blade, and put forth its fruit. - -[Sidenote: The false and counterfeit Christians appear as soon as the -true and faithful.] - -_Truth._ I answer, the one appeared as soon as the other; for so the word -clearly carries it, that seed of both having been sown, when the wheat -appeared and put forth its blade and fruit, the tares also were as early, -and put forth themselves, or appeared also. - -Secondly, there is such a dissimilitude, or unlikeness, I say such a -dissimilitude, that as soon as the tares, and wheat are sprung up to -blade and fruit, every husbandman can tell which is wheat, and which are -tares and cockle, &c. - -_Peace._ It may be said, True: so when the hypocrite is manifested, then -all may know him, &c.; but before hypocrites be manifested by fruits they -are unknown. - -I answer: search into the parable, and ask when was it that the servants -first complained of the tares to the householder, but when they appeared -or came in sight, there being no interim, wherein the servants could not -tell what to make of them, but doubted whether they were wheat or tares, -as the answerer implies. - -[Sidenote: Hypocritical Christians.] - -Secondly, when was it that the householder gave charge to let them -alone, but after that they appeared, and were known to be tares; which -should imply by this interpretation of the answerer, that when men are -discovered and known to be hypocrites, yet, still such a generation -of hypocrites in the church must be let alone and tolerated until the -harvest, or end of the world; which is contrary to all order, piety, and -safety, in the church of the Lord Jesus, as doubtless the answerer will -grant. So that these tares being notoriously known to be different from -the corn, I conclude that they cannot here be intended by the Lord Jesus -to signify secret hypocrites, but more open and apparent sinners.[108] - - - - -CHAP. XXI. - - -[Sidenote: The tares cannot signify hypocrites.] - -The second reason why these tares cannot signify hypocrites in the -church, I take from the Lord Jesus’s own interpretation of the field, in -which both wheat and tares are sown, which, saith he, _is the world_, out -of which God chooseth and calleth his church. - -[Sidenote: Two sorts of hypocrites, 1. In the church, as Judas, Simon -Magus; and these must be tolerated until discovered, and no longer. 2. -Hypocrites in the world, which are false Christians, false churches; and -these the Lord Jesus will have let alone unto harvest.] - -The world lies in wickedness, is like a wilderness, or a sea of wild -beasts innumerable, fornicators, covetous, idolaters, &c.; with whom -God’s people may lawfully converse and cohabit in cities, towns, &c., -else must they not live in the world, but go out of it. In which world, -as soon as ever the Lord Jesus had sown the good seed, the children of -the kingdom, true Christianity, or the true church, the enemy, Satan, -presently, in the night of security, ignorance, and error, _whilst men -slept_, sowed also these tares, which are anti-christians, or false -Christians. These strange professors of the name of Jesus the ministers -and prophets of God beholding, they are ready to run to heaven to fetch -fiery judgments from thence to consume these strange Christians, and -to pluck them by the roots out of the world. But the Son of man, the -meek Lamb of God—for the elect’s sake which must be gathered out of Jew -and Gentile, pagan, anti-christian—commands a permission of them in the -world, until the time of the end of the world, when the goats and sheep, -the tares and wheat, shall be eternally separated each from other. - -[Sidenote: The field by most, generally, but falsely, interpreted the -church.] - -_Peace._ You know some excellent worthies, dead and living, have laboured -to turn this field of the world into the garden of the church.[109] - -[Sidenote: The Lord Jesus the great teacher by parables, and the only -expounder of them.] - -_Truth._ But who can imagine that the wisdom of the Father, the Lord -Jesus Christ,[110] would so open this parable, as he professedly doth, as -that it should be closer shut up, and that one difficulty or lock should -be opened by a greater and harder, in calling the world the church? -Contrary also to the way of the light and love that is in Jesus, when he -would purposely teach and instruct his scholars; contrary to the nature -of parables and similitudes; and lastly, to the nature of the church or -garden of Christ. - - - - -CHAP. XXII. - - -[Sidenote: The scope of the parable. Four sorts of ground, or hearers -of the word, in the world, and but one properly in the church; the rest -seldom come, or accidentally, to hear the word in the church, which word -ought to be fitted for the feeding of the church or flock: preaching for -conversion, is properly out of the church.] - -In the former parable, the Lord Jesus compared the kingdom of heaven to -the sowing of seed. The true messengers of Christ are the sowers, who -cast the seed of the word of the kingdom upon four sorts of ground. Which -four sorts of ground, or hearts of men, cannot be supposed to be of the -church, nor will it ever be proved that the church consisteth of any more -sorts or natures of ground properly but one, to wit, the honest and good -ground. And the proper work of the church concerns the flourishing and -prosperity of this sort of ground, and not the other unconverted three -sorts; who, it may be, seldom or never come near the church, unless they -be forced by the civil sword, which the pattern or first sower never -used; and being forced, they are put into a way of religion by such a -course—if not so, they are forced to live without a religion: for one of -the two must necessarily follow, as I shall prove afterward. - -In the field of the world, then, are all those sorts of ground: highway -hearers, stony and thorny ground hearers, as well as the honest and good -ground; and I suppose it will not now be said by the answerer, that those -three sorts of bad grounds were hypocrites, or tares, in the church.[111] - -[Sidenote: The scope of the parable of the tares.] - -Now after the Lord Jesus had propounded that great leading parable of -the sower and the seed, he is pleased to propound this parable of the -tares, with admirable coherence and sweet consolation to the honest and -good ground; who, with glad and honest hearts, having received the word -of the kingdom, may yet seem to be discouraged and troubled with so many -anti-christians and false professors of the name of Christ. - -The Lord Jesus, therefore, gives direction concerning these tares, that -unto the end of the world, successively in all the sorts and generations -of them, they must be (not approved or countenanced, but) let alone, or -permitted in the world. - -[Sidenote: The Lord Jesus in this parable of the tares, gives direction -and consolation to his servants.] - -Secondly, he gives to his own good seed this consolation: that those -heavenly reapers, the angels, in the harvest, or end of the world, will -take an order and course with them, to wit, they shall bind them into -bundles, and cast them into the everlasting burnings; and to make the cup -of their consolation run over, he adds, ver. 43, _Then_, then at that -time, _shall the righteous shine forth as the sun in the kingdom of their -Father._ - -[Sidenote: The tares proved properly to signify anti-christians.] - -These tares, then, neither being erroneous doctrines, nor corrupt -practices, nor hypocrites, in the true church, intended by the Lord -Jesus in this parable, I shall, in the third place, by the help of the -same Lord Jesus, evidently prove that these tares can be no other sort -of sinners but false worshippers, idolaters, and in particular [and] -properly, anti-christians. - - - - -CHAP. XXIII. - - -[Sidenote: Matt. viii. 12. Matt. xxi. 43. God’s kingdom on earth the -visible church.] - -First, then, these tares are such sinners as are opposite and contrary -to the children of the kingdom, visibly so declared and manifest, ver. -38.[112] Now the kingdom of God below is the visible church of Christ -Jesus, according to Matt. viii. 12. The children of the kingdom, which -are threatened to be cast out, seem to be the Jews, which were then the -only visible church in covenant with the Lord, when all other nations -followed other gods and worships. And more plain is that fearful -threatening, Matt. xxi. 43, _The kingdom of God shall be taken from you, -and given to a nation that will bring forth the fruits thereof_. - -[Sidenote: The distinction between the wheat and the tares, as also -between these tares and all other.] - -Such, then, are the good seed, good wheat, children of the kingdom, as -are the disciples, members, and subjects of the Lord Jesus Christ, his -church and kingdom: and therefore, consequently, such are the tares, as -are opposite to these, idolaters, will-worshippers, not truly but falsely -submitting to Jesus: and in especial, the children of the wicked one, -visibly so appearing. Which wicked one I take not to be the devil; for -the Lord Jesus seems to make them distinct: _He that sows the good seed_, -saith he, _is the Son of man; the field is the world; the good seed -are the children of the kingdom; but the tares are the children of the -wicked_, or wickedness; _the enemy that soweth them is the devil._ - -The original here τοῦ πονηροῦ, agrees with that, Luke xi. 4, _Deliver -us_ ἀπὸ τοῦ πονηροῦ, _from evil_, or wickedness; opposite to the children -of the kingdom and the righteousness thereof. - - - - -CHAP. XXIV. - - -_Peace._ It is true, that all drunkards, thieves, unclean persons, &c., -are opposite to God’s children. - -_Truth._ Answ. Their opposition here against the children of the kingdom, -is such an opposition as properly fights against the religious state, or -worship, of the Lord Jesus Christ. - -Secondly, it is manifest that the Lord Jesus in this parable intends no -other sort of sinners: unto whom he saith, _Let them alone_, in church or -state; for then he should contradict other holy and blessed ordinances -for the punishment of offenders, both in Christian and civil state. - -[Sidenote: Civil magistracy from the beginning of the world. Offenders -against the civil laws not to be perpetually tolerated.] - -First, in civil state. From the beginning of the world, God hath armed -fathers, masters, magistrates, to punish evil doers; that is, such, of -whose actions fathers, masters, magistrates are to judge, and accordingly -to punish such sinners as transgress against the good and peace of their -civil state, families, towns, cities, kingdoms—their states, governments, -governors, laws, punishments, and weapons being all of a civil nature; -and therefore neither disobedience to parents or magistrates, nor murder, -nor quarrelling, uncleanness, nor lasciviousness, stealing nor extortion, -neither aught of that kind ought to be let alone, either in lesser or -greater families, towns, cities, kingdoms, Rom. xiii.; but seasonably to -be suppressed, as may best conduce to the public safety. - -[Sidenote: Nor offenders in the church of Christ Jesus to be suffered.] - -Again, secondly, in the kingdom of Christ Jesus, whose kingdom, officers, -laws, punishments, weapons, are spiritual and of a soul nature, he will -not have anti-christian idolaters, extortioners, covetous, &c., to be -let alone; but the unclean and lepers to be thrust forth, the old leaven -purged out, the obstinate in sin spiritually stoned to death, and put -away from Israel; and this by many degrees of gentle admonition in -private and public, as the case requires. - -Therefore, if neither offenders against the civil laws, state, and peace -ought to be let alone; nor the spiritual estate, the church of Jesus -Christ, ought to bear with them that are evil, Rev. ii. 2, I conclude -that these are sinners of another nature—idolaters, false worshippers, -anti-christians, who without discouragement to true Christians must be -let alone, and permitted in the world to grow and fill up the measure of -their sins, after the image of him that hath sown them, until the great -harvest shall make the difference.[113] - - - - -CHAP. XXV. - - -[Sidenote: The great reapers are the angels.] - -Thirdly, in that the officers, unto whom these tares are referred, are -the angels, the heavenly reapers at the last day, it is clear as the -light that, as before, these tares cannot signify hypocrites in the -church; who, when they are discovered and seen to be tares, opposite to -the good fruit of the good seed, are not to be let alone to the angels -at harvest, or end of the world, but purged out by the governors of -the church, and the whole church of Christ.[114] Again, they cannot be -offenders against the civil state and common welfare, whose dealing with -is not suspended unto the coming of the angels, but [permitted] unto -men, who, although they know not the Lord Jesus Christ, yet are lawful -governors and rulers in civil things. - -Accordingly, in the fourth and last place, in that the plucking up of -these tares out of this field must be let alone unto the very harvest or -end of the world, it is apparent from thence, that, as before, they could -not signify hypocrites in the church, who, when they are discovered to be -so, as these tares were discovered to be tares, are not to be suffered, -after the first and second admonition, but to be rejected, and every -brother that walketh disorderly to be withdrawn or separated from.[115] -So likewise no offender against the civil state, by robbery, murder, -adultery, oppression, sedition, mutiny, is for ever to be connived at, -and to enjoy a perpetual toleration unto the world’s end, as these tares -must. - -[Sidenote: The tares to be tolerated the longest of any sinners.] - -Moses for a while held his peace against the sedition of Korah, Dathan, -and Abiram. David for a season tolerated Shimei, Joab, Adonijah. But till -the harvest, or end of the world, the Lord never intended that any but -these spiritual and mystical tares should be so permitted. - - - - -CHAP. XXVI. - - -[Sidenote: The danger of infection by these tares assoiled.] - -_Truth._ Now if any imagine that the time or date is long, that in the -mean season they may do a world of mischief before the world’s end, as by -infection, &c. - -[Sidenote: Lamentable experience hath proved this true of late in Europe, -and lamentably true in the slaughter of some hundred thousands of the -English.] - -First, I answer, that as the civil state keeps itself with a civil guard, -in case these tares shall attempt aught against the peace and welfare of -it let such civil offences be punished; and yet, as tares opposite to -Christ’s kingdom, let their worship and consciences be tolerated.[116] - -Secondly, the church, or spiritual state, city, or kingdom, hath laws, -and orders, and armories, _whereon there hang a thousand bucklers_, Cant. -iv. 4, weapons and ammunition, able to break down the strongest holds, -2 Cor. x. 4, and so to defend itself against the very gates of earth or -hell.[117] - -Thirdly, the Lord himself knows who are his, and his foundation remaineth -sure; his elect or chosen cannot perish nor be finally deceived.[118] - -Lastly, the Lord Jesus here, in this parable, lays down two reasons, -able to content and satisfy our hearts to bear patiently this their -contradiction and anti-christianity, and to permit or let them alone. - -First, lest the good wheat be plucked up and rooted up also out of this -field of the world. If such combustions and fightings were as to pluck up -all the false professors of the name of Christ, the good wheat also would -enjoy little peace, but be in danger to be plucked up and torn out of -this world by such bloody storms and tempests.[119] - -And, therefore, as God’s people are commanded, Jer. xxix. 7, to pray for -the peace of material Babel, wherein they were captivated, and 1 Tim. -ii. 1, 2, to pray for all men, and specially [for] kings and governors, -that in the peace of the civil state they may have peace: so, contrary -to the opinion and practice of most, drunk with the cup of the whore’s -fornication, yea, and of God’s own people, fast asleep in anti-christian -Delilah’s lap, obedience to the command of Christ to let the tares alone -will prove the only means to preserve their civil peace, and that without -obedience to this command of Christ, it is impossible (without great -transgression against the Lord in carnal policy, which will not long hold -out) to preserve the civil peace. - -Beside, God’s people, the good wheat, are generally plucked up -and persecuted, as well as the vilest idolaters, whether Jews or -anti-christians: which the Lord Jesus seems in this parable to foretell. - -[Sidenote: The great and dreadful harvest.] - -The second reason noted in the parable, which may satisfy any man from -wondering at the patience of God, is this: when the world is ripe in -sin, in the sins of anti-christianism (as the Lord spake of the sins of -the Amorites, Gen. xv. 16), then those holy and mighty officers and -executioners, the angels, with their sharp and cutting sickles of eternal -vengeance, shall down with them, and bundle them up for the everlasting -burnings.[120] - -Then shall that man of sin, 2 Thess. ii. [8], be consumed by the breath -of the mouth of the Lord Jesus; and all that worship the beast and his -picture, and receive his mark into their forehead or their hands, _shall -drink of the wine of the wrath of God, which is poured out without -mixture into the cup of his indignation, and he shall be tormented -with fire and brimstone in the presence of the holy angels, and in the -presence of the Lamb, and the smoke of their torment shall ascend up for -ever and ever_, Rev. xiv. 10, 11. - - - - -CHAP. XXVII. - - -_Peace._ You have been larger in vindicating this scripture from the -violence offered unto it, because, as I said before, it is of such -great consequence; as also, because so many excellent hands have not -rightly divided it, to the great misguiding of many precious feet, which -otherwise might have been turned into the paths of more peaceableness in -themselves and towards others. - -_Truth._ I shall be briefer in the scriptures following. - -[Sidenote: The charge of Christ Jesus, _Let alone the tares_, was not -spoken to magistrates, ministers of the civil state, but to ministers of -the gospel.] - -_Peace._ Yet before you depart from this, I must crave your patience -to satisfy one objection, and that is: These servants to whom the -householder answereth, seem to be the ministers or messengers of the -gospel, not the magistrates of the civil state, and therefore this charge -of the Lord Jesus is not given to magistrates, to let alone false -worshippers and idolaters. - -Again, being spoken by the Lord Jesus to his messengers, it seems to -concern hypocrites in the church, as before was spoken, and not false -worshippers in the state, or world. - -_Truth._ I answer, first, I believe I have sufficiently and abundantly -proved, that these tares are not offenders in the civil state. Nor, -secondly, hypocrites in the church, when once discovered so to be; and -that therefore the Lord Jesus intends a grosser kind of hypocrites, -professing the name of churches and Christians in the field of the world, -or commonwealth. - -[Sidenote: The civil magistrate not so particularly spoken to as fathers -and masters, in the New Testament, and why, Eph. v. 6; Col. iii. 4, &c.] - -Secondly, I acknowledge this command, _Let them alone_, was expressly -spoken to the messengers or ministers of the gospel, who have no civil -power or authority in their hand, and therefore not to the civil -magistrate, king, or governor, to whom it pleased not the Lord Jesus, -by himself or by his apostles, to give particular rules or directions -concerning their behaviour and carriage in civil magistracy, as they -have done expressly concerning the duty of fathers, mothers, children, -masters, servants, yea, and of subjects towards magistrates, Ephes. v. -and vi.; Colos. iii. and iv. &c. - -[Sidenote: A twofold state of Christianity the persecuted under the Roman -emperors, and the apostate ever since.] - -I conceive not the reason of this to be, as some weakly have done, -because the Lord Jesus would not have any followers of his to hold the -place of civil magistracy, but rather that he foresaw, and the Holy -Spirit in the apostles foresaw, how few magistrates, either in the first -persecuted or apostated state of Christianity, would embrace his yoke. -In the persecuted state, magistrates hated the very name of Christ, or -Christianity. In the state apostate, some few magistrates, in their -persons holy and precious, yet as concerning their places, as they have -professed to have been governors or heads of the church, have been so -many false heads, and have constituted so many false visible Christs. - -Thirdly, I conceive this charge of the Lord Jesus to his messengers, the -preachers and proclaimers of his mind, is a sufficient declaration of the -mind of the Lord Jesus, if any civil magistrate should make question what -were his duty concerning spiritual things. - -[Sidenote: Christ’s messengers receive a threefold charge in that -prohibition of Christ, _Let them alone_.] - -The apostles, and in them all that succeed them, being commanded not to -pluck up the tares, but let them alone, received from the Lord Jesus a -threefold charge. - -First, to let them alone, and not to pluck them up by prayer to God for -their present temporal destruction.[121] - -[Sidenote: God’s people not to pray for the present ruin and destruction -of idolaters, although their persecutors, but for their peace and -salvation.] - -Jeremy had a commission to plant and build, to pluck up and destroy -kingdoms, Jer. i. 10; therefore he is commanded not to pray for that -people whom God had a purpose to pluck up, Jer. xiv. 11, and he plucks -up the whole nation by prayer, Lament, iii. 66. Thus Elijah brought fire -from heaven to consume the captains and the fifties, 2 Kings i. And the -apostles desired also so to practise against the Samaritans, Luke ix. 54, -but were reproved by the Lord Jesus. For, contrarily, the saints, and -servants, and churches of Christ, are to pray for all men, especially for -all magistrates, of what sort or religions soever, and to seek the peace -of the city, whatever city it be, because in the peace of the place God’s -people have peace also, Jer. xxix. 7; 2 Tim. ii., &c. - -Secondly, God’s messengers are herein commanded not to prophecy, or -denounce, a present destruction or extirpation of all false professors -of the name of Christ, which are whole towns, cities, and kingdoms -full.[122] - -[Sidenote: The word of God rightly denounced plucks up kingdoms.] - -Jeremy did thus pluck up kingdoms, in those fearful prophecies he poured -forth against all the nations of the world, throughout his chaps. xxiv., -xxv., xxvi., &c.; as did also the other prophets in a measure, though -none comparably to Jeremy and Ezekiel. - -Such denunciations of present temporal judgments, are not the messengers -of the Lord Jesus to pour forth. It is true, many sore and fearful -plagues are poured forth upon the Roman emperors and Roman popes in the -Revelation, yet not to their utter extirpation or plucking up until the -harvest. - -[Sidenote: God’s ministers are not to provoke magistrates to persecute -anti-christians. 1 Pet. ii. 9. 1 Cor. v.] - -Thirdly, I conceive God’s messengers are charged to let them alone, and -not pluck them up, by exciting and stirring up civil magistrates, kings, -emperors, governors, parliaments, or general courts, or assemblies, -to punish and persecute all such persons out of their dominions and -territories as worship not the true God, according to the revealed will -of God in Christ Jesus. It is true, Elijah thus stirred up Ahab to kill -all the priests and prophets of Baal; but that was in that figurative -state of the land of Canaan, as I have already and shall further -manifest, not to be matched or paralleled by any other state, but the -spiritual state or church of Christ in all the world, putting the false -prophets and idolaters spiritually to death by the two-edged sword and -power of the Lord Jesus, as that church of Israel did corporally.[123] - -[Sidenote: Companying with idolaters, 1 Cor. v., discussed.] - -And therefore saith Paul expressly, 1 Cor. v. 10, we must go out of the -world, in case we may not company in civil converse with idolaters, &c. - -_Peace._ It may be said, some sorts of sinners are there mentioned, as -drunkards, railers, extortioners, who are to be punished by the civil -sword—why not idolaters also? for although the subject may lawfully -converse, buy and sell, and live with such, yet the civil magistrates -shall nevertheless be justly blamed in suffering of them. - -[Sidenote: Lawful converse with idolaters in civil, but not in spiritual -things.] - -_Truth._ I answer, the apostle, in this scripture, speaks not of -permission of either, but expressly shows the difference between the -church and the world, and the lawfulness of conversation with such -persons in civil things, with whom it is not lawful to have converse in -spirituals: secretly withal foretelling, that magistrates and people, -whole states and kingdoms, should be idolatrous and anti-christian, yet -with whom, notwithstanding, the saints and churches of God might lawfully -cohabit, and hold civil converse and conversation. - -Concerning their permission of what they judge idolatrous, I have and -shall speak at large. - -[Sidenote: Dangerous and ungrounded zeal.] - -_Peace._ Oh! how contrary unto this command of the Lord Jesus have such, -as have conceived themselves the true messengers of the Lord Jesus, in -all ages, not let such professors and prophets alone, whom they have -judged tares; but have provoked kings and kingdoms (and some out of good -intentions and zeal to God) to prosecute and persecute such even unto -death! Amongst whom God’s people, the good wheat, hath also been plucked -up, as all ages and histories testify, and too, too oft the world laid -upon bloody heaps in civil and intestine desolations on this occasion. -All which would be prevented, and the greatest breaches made up in the -peace of our own or other countries, were this command of the Lord Jesus -obeyed, to wit, to let them alone until the harvest. - - - - -CHAP. XXVIII. - - -[_Truth._] I shall conclude this controversy about this parable, in this -brief sum and recapitulation of what hath been said. I hope, by the -evident demonstration of God’s Spirit to the conscience, I have proved, -negatively, - -First. That the tares in this parable cannot signify doctrines or -practices, as was affirmed, but persons. - -Secondly. The tares cannot signify hypocrites in the church, either -undiscovered or discovered. - -Thirdly. The tares here cannot signify scandalous offenders in the church. - -Fourthly. Nor scandalous offenders, in life and conversation, against the -civil state. - -Fifthly. The field in which these tares are sown, is not the church. - -Again, affirmatively: First. The field is properly the world, the civil -state, or commonwealth. - -Secondly. The tares here intended by the Lord Jesus, are anti-christian -idolaters, opposite to the good seed of the kingdom, true Christians. - -Thirdly. The ministers or messengers of the Lord Jesus ought to let them -alone to live in the world, and neither seek by prayer, or prophecy, to -pluck them up before the harvest. - -Fourthly. This permission or suffering of them in the field of the world, -is not for hurt, but for common good, even for the good of the good -wheat, the people of God. - -Lastly. The patience of God is, that the patience of man ought to be -exercised toward them; and yet notwithstanding, their doom is fearful at -the harvest, even gathering, bundling, and everlasting burnings, by the -mighty hand of the angels in the end of the world. - - - - -CHAP. XXIX. - - -[Sidenote: Matt. xv. 14, the second scripture controverted in this cause.] - -_Peace._ The second scripture brought against such persecution for cause -of conscience, is Matt. xv. 14; where the disciples being troubled at the -Pharisees’ carriage toward the Lord Jesus and his doctrines, and relating -how they were offended at him, the Lord Jesus commanded his disciples to -let them alone, and gives this reason—that the blind lead the blind, and -both should fall into the ditch. - -Unto which, answer is made, “That it makes nothing to the cause, because -it was spoken to his private disciples, and not to public officers in -church or state: and also, because it was spoken in regard of troubling -themselves, or regarding the offence which the Pharisees took.” - -[Sidenote: Christ Jesus never directed his disciples to the civil -magistrate for help in his cause.] - -_Truth._ I answer,—to pass by his assertion of the privacy of the -apostles, in that the Lord Jesus commanding to let them alone, that is, -not only not to be offended themselves, but not to meddle with them—it -appears it was no ordinance of God, nor Christ, for the disciples to have -gone further, and have complained to, and excited, the civil magistrate -to his duty: which if it had been an ordinance of God and Christ, either -for the vindicating of Christ’s doctrine, or the recovering of the -Pharisees, or the preserving of others from infection, the Lord Jesus -would never have commanded them to omit that which should have tended to -these holy ends.[124] - - - - -CHAP. XXX. - - -_Peace._ It may be said, that neither the Roman Cæsar, nor Herod, nor -Pilate, knew aught of the true God, or of Christ; and it had been in -vain to have made complaint to them who were not fit and competent, but -ignorant and opposite judges. - -[Sidenote: Paul’s appealing to Cæsar.] - -_Truth._ I answer, first, this removes, by the way, that stumbling-block -which many fall at, to wit, Paul’s appealing to Cæsar; which since he -could not in common sense do unto Cæsar as a competent judge in such -cases, and wherein he should have also denied his own apostleship or -office, in which regard, to wit, in matters of Christ, he was higher than -Cæsar himself—it must needs follow, that his appeal was merely in respect -of his civil wrongs, and false accusations of sedition, &c.[125] - -[Sidenote: Civil magistrates never appointed by God defenders of the -faith of Jesus. Every one is bound to put forth himself to his utmost -power in God’s business, and where it stops, the guilt will lie.] - -Secondly, if it had been an ordinance of God, that all civil magistrates -were bound to judge in causes spiritual or Christian, as to suppress -heresies, defend the faith of Jesus, although that Cæsar, Herod, Pilate -were wicked, ignorant, and opposite, yet the disciples, and the Lord -Christ himself, had been bound to have performed the duty of faithful -subjects, for the preventing of further evil, and the clearing of -themselves, and so to have left the matter upon the magistrates’ care -and conscience, by complaining unto the magistrate against such evils. -For every person is bound to go as far as lies in his power for the -preventing and the redressing of evil; and where it stops in any, and -runs not clear, there the guilt, like filth or mud, will lie. - -[Sidenote: Christ could easily have been furnished with godly -magistrates, if he had so appointed.] - -Thirdly, had it been the holy purpose of God to have established the -doctrine and kingdom of his Son this way, since his coming he would have -furnished commonweals, kingdoms, cities, &c., then and since, with such -temporal powers and magistrates as should have been excellently fit -and competent: for he that could have had legions of angels, if he so -pleased, could as easily have been, and still be furnished with legions -of good and gracious magistrates to this end and purpose.[126] - - - - -CHAP. XXXI. - - -It is generally said, that God hath in former times, and doth still, and -will hereafter stir up kings and queens, &c. - -I answer, that place of Isa. xlix. 23, will appear to be far from proving -such kings and queens judges of ecclesiastical causes: and if not judges, -they may not punish. - -In spiritual things, themselves are subject to the church and censures of -it, although in civil respects superior. How shall those kings and queens -be supreme governors of the church, and yet lick the dust of the church’s -feet? as it is there expressed.[127] - -[Sidenote: God’s Israel earnest with God for an arm of flesh, which God -gives in his anger, and takes away in his wrath.] - -Thirdly, God’s Israel of old were earnest with God for a king, for an arm -of flesh, for a king to protect them, as other nations had: God’s Israel -still have ever been restless with God for an arm of flesh. - -God gave them Saul in his anger, and took him away in his wrath: and God -hath given many a Saul in his anger, that is, an arm of flesh in the -way of his providence: though I judge not all persons whom Saul in his -calling typed out, to be of Saul’s spirit, for I speak of a state and -outward visible power only. - -I add, God will take away such stays, on whom God’s people rest, in his -wrath: that king David, that is, Christ Jesus the antitype, in his own -spiritual power in the hands of the saints, may spiritually and for ever -be advanced. - -And therefore I conclude, it was in one respect that the Lord Jesus said, -_Let them alone_; because it was no ordinance for any disciple of Jesus -to prosecute the Pharisees at Cæsar’s bar. - -[Sidenote: The punishment of blind Pharisees, though let alone, yet is -greater than any corporal punishment in the world, in four respects.] - -Beside, let it be seriously considered by such as plead for present -corporal punishments, as conceiving that such sinners, though they -break not civil peace, should not escape unpunished—I say, let it be -considered, though for the present their punishment is deferred, yet the -punishment inflicted on them will be found to amount to a higher pitch -than any corporal punishment in the world beside, and that in these four -respects:— - - - - -CHAP. XXXII. - - -[Sidenote: The eye of the soul struck out, is worse than for both right -and left eye of the body to be struck out ten thousand times.] - -First, by just judgment from God, false teachers are stark blind. -God’s sword hath struck out the right eye of their mind and spiritual -understanding, ten thousand times a greater punishment than if the -magistrate should command both the right and left eye of their bodies -to be bored or plucked out; and that in so many fearful respects if -the blindness of the soul and of the body were a little compared -together—whether we look at that want of guidance, or the want of joy and -pleasure, which the light of the eye affordeth; or whether we look at -the damage, shame, deformity, and danger, which blindness brings to the -outward man; and much more true in the want of the former, and misery of -the latter, in spiritual and soul blindness to all eternity. - -[Sidenote: Some souls incurable, whom not only corporal, but spiritual -physic can nothing avail.] - -Secondly, how fearful is that wound that no balm in Gilead can cure! How -dreadful is that blindness which for ever to all eye-salve is incurable! -For if persons be wilfully and desperately obstinate, after light shining -forth, _Let them alone_, saith the Lord. So spake the Lord once of -Ephraim: _Ephraim is joined to idols, let him alone_, Hos. iv. 17. What -more lamentable condition, than when the Lord hath given a poor sinner -over as a hopeless patient, incurable, which we are wont to account a -sorer affliction, than if a man were torn and racked, &c. - -And this I speak, not that I conceive that all whom the Lord Jesus -commands his servants to pass from and let alone, to permit and tolerate, -when it is in their power corporally to molest them, I say, that all are -thus incurable; yet that sometimes that word is spoken by Christ Jesus to -his servants to be patient, for neither can corporal or spiritual balm or -physic ever heal or cure them. - -[Sidenote: The bottomless pit, or ditch, into which the spiritually blind -fall.] - -Thirdly, their end is the ditch, that bottomless pit of everlasting -separation from the holy and sweet presence of the Father of lights, -goodness, and mercy itself—endless, easeless, in extremity, universality, -and eternity of torments; which most direful and lamentable downfall, -should strike a holy fear and trembling into all that see the pit whither -these blind Pharisees are tumbling, and cause us to strive, so far as -hope may be, by the spiritual eye-salve of the word of God, to heal and -cure them of this their soul-destroying blindness. - -Fourthly, of those that fall into this dreadful ditch, both leader and -followers, how deplorable in more especial manner is the leader’s case, -upon whose neck the followers tumble—the ruin, not only of his own soul, -being horrible, but also the ruin of the followers’ souls eternally -galling and tormenting. - -_Peace._ Some will say, these things are indeed full of horror; yet such -is the state of all sinners, and of many malefactors, whom yet the state -is bound to punish, and sometimes by death itself. - -_Truth._ I answer, the civil magistrate beareth not the sword in vain, -but to cut off civil offences, yea, and the offenders too in case. But -what is this to a blind Pharisee, resisting the doctrine of Christ, who -haply may be as good a subject, and as peaceable and profitable to the -civil state as any: and for his spiritual offence against the Lord Jesus, -in denying him to be the true Christ, he suffereth the vengeance of a -dreadful judgment, both present and eternal, as before.[128] - - - - -CHAP. XXXIII. - - -_Peace._ Yea: but it is said that the blind Pharisees, misguiding the -subjects of a civil state, greatly sin against a civil state, and -therefore justly suffer civil punishments; for shall the civil magistrate -take care of outsides only, to wit, of the bodies of men, and not of -souls, in labouring to procure their everlasting welfare? - -[Sidenote: Soul-killing the chiefest murder. No magistrate can execute -true justice in killing soul for soul but Christ Jesus, who by typical -death in the law typed out spiritual in the gospel.] - -_Truth._ I answer, It is a truth: the mischief of a blind Pharisee’s -blind guidance is greater than if he acted treasons, murders, &c.; and -the loss of one soul by his seduction, is a greater mischief than if -he blew up parliaments, and cut the throats of kings or emperors, so -precious is that invaluable jewel of a soul above all the present lives -and bodies of all the men in the world! And therefore I affirm, that -justice, calling for eye for eye, tooth for tooth, life for life, calls -also soul for soul; which the blind-guiding, seducing Pharisee, shall -truly pay in that dreadful ditch, which the Lord Jesus speaks of. But -this sentence against him, the Lord Jesus only pronounceth in his church, -his spiritual judicature, and executes this sentence in part at present, -and hereafter to all eternity. Such a sentence no civil judge can pass, -such a death no civil sword can inflict.[129] - -[Sidenote: A great mistake in most to conceive that dead men, that is, -souls dead in sin, may be infected by false doctrine.] - -I answer, secondly, Dead men cannot be infected. The civil state, -the world, being in a natural state, dead in sin, whatever be the -state-religion unto which persons are forced, it is impossible it should -be infected. Indeed the living, the believing, the church and spiritual -state, that and that only is capable of infection; for whose help we -shall presently see what preservatives and remedies the Lord Jesus hath -appointed. - -[Sidenote: All natural men being dead in sin, yet none die everlastingly -but such as are thereunto ordained.] - -Moreover, as we see in a common plague or infection the names are taken -how many are to die, and not one more shall be struck than the destroying -angel hath the names of:[130] so here, whatever be the soul-infection -breathed out from the lying lips of a plague-sick Pharisee, yet the names -are taken, not one elect or chosen of God shall perish. God’s sheep are -safe in his eternal hand and counsel, and he that knows his material, -knows also his mystical stars, their numbers, and calls them every one by -name. None fall into the ditch on the blind Pharisee’s back but such as -were ordained to that condemnation, both guide and followers, 1 Pet. ii. -8; Jude 4. The vessels of wrath shall break and split, and only they, to -the praise of God’s eternal justice, Rom. ix. 22. - - - - -CHAP. XXXIV. - - -_Peace._ But it is said, be it granted that in a common plague or -infection none are smitten and die but such as are appointed, yet it -is not only every man’s duty, but the common duty of the magistrate -to prevent infection, and to preserve the common health of the place; -likewise, though the number of the elect be sure, and God knows who are -his, yet hath he appointed means for their preservation from perdition, -and from infection, and therefore the angel is blamed for suffering -Balaam’s doctrine, and Jezebel, to seduce Christ Jesus’ servants, Rev. -ii. [14, 20]; Tit. iii. 10; Rom. xvi. 17. - -[Sidenote: The Lord Jesus hath not left his church without spiritual -antidotes and remedies against infection.] - -_Truth._ I answer, Let the scripture, that of Titus, _Reject an heretic_, -and Rom. xvi. 17, _Avoid them that are contentious_, &c., let them, and -all of like nature, be examined, and it will appear that the great and -good Physician, Christ Jesus, the Head of the body, and King of the -church, hath not been unfaithful in providing spiritual antidotes and -preservatives against the spiritual sickness, sores, weaknesses, dangers, -of his church and people. But he never appointed the civil sword for -either antidote or remedy, as an addition to those spirituals which he -hath left with his wife, his church or people.[131] - -[Sidenote: The miserable bondage God’s people live in.] - -Hence how great is the bondage, the captivity of God’s own people to -Babylonish or confused mixtures in worship, and unto worldly and earthly -policies to uphold state-religions or worships: since that which is -written to the angel and church at Pergamos shall be interpreted as sent -to the governor and city of Pergamos, and that which is sent to Titus and -the church of Christ at Crete must be delivered to the civil officers and -city thereof. - -But as the civil magistrate hath his charge of the bodies and goods -of the subject: so have the spiritual officers, governors, and -overseers of Christ’s city or kingdom, the charge of their souls, and -soul-safety.[132] Hence that charge of Paul to Timothy, 1 Tim. v. 20, -_Them that sin rebuke before all, that others may learn to fear._ This -is, in the church of Christ, a spiritual means for the healing of a soul -that hath sinned, or taken infection, and for the preventing of the -infecting of others, that others may learn to fear, &c. - - - - -CHAP. XXXV. - - -_Peace._ It is said true, that Titus and Timothy, and so the officers -of the church of Christ, are bound to prevent soul-infection: but what -hinders that the magistrate should not be charged also with this duty? - -[Sidenote: The kings and queens of England governors of the church.] - -_Truth._ I answer, many things I have answered, and more shall, at -present I shall only say this: If it be the magistrate’s duty or office, -then is he both a temporal and ecclesiastical officer: [the] contrary to -which most men will affirm. And yet we know, the policy of our own land -and country hath established to the kings and queens thereof the supreme -heads or governors of the church of England. - -[Sidenote: Strange confusion in punishments.] - -That doctrine and distinction, that a magistrate may punish a heretic -civilly, will not here avail; for what is Babel, if this be not, -confusedly to punish corporal or civil offences with spiritual or -church censures (the offender not being a member of it), or to punish -soul or spiritual offences with corporal or temporal weapons, proper to -delinquents against the temporal or civil state. - -[Sidenote: Woe were it with the civil magistrate if the blood of souls -(beside the ordinary care of the bodies and goods of the subjects) should -cry against him.] - -Lastly, woe were it with the civil magistrate—and most intolerable -burdens do they lay upon their backs that teach this doctrine—if together -with the common care and charge of the commonwealth, the peace and safety -of the town, city, state, or kingdom, the blood of every soul that -perisheth should cry against him; unless he could say with Paul, Acts xx. -[26,] (in spiritual regards), _I am clear from the blood of all men_, -that is, the blood of souls, which was his charge to look after, so far -as his preaching went, not the blood of bodies which belongeth to the -civil magistrate. - -[Sidenote: The magistrates’ duties toward the church, the spouse of -Christ.] - -I acknowledge he ought to cherish, as a foster-father, the Lord Jesus, in -his truth, in his saints, to cleave unto them himself, and to countenance -them even to the death, yea, also, to break the teeth of the lions, who -offer civil violence and injury unto them. - -[Sidenote: Usurpers and true heirs of the spiritual crown of Jesus.] - -But, to see all his subjects Christians, to keep such church or -Christians in the purity of worship, and see them do their duty, this -belongs to the head of the body, Christ Jesus, and [to] such spiritual -officers as he hath to this purpose deputed, whose right it is, according -to the true pattern. Abimelech, Saul, Adonijah, Athalia, were but -usurpers: David, Solomon, Joash, &c., they were the true heirs and types -of Christ Jesus, in his true power and authority in his kingdom. - - - - -CHAP. XXXVI. - - -[Sidenote: Luke ix. 54, 55, discussed.] - -_Peace._ The next scripture brought against such persecution is Luke ix. -54, 55: where the Lord Jesus reproved his disciples, who would have had -fire come down from heaven, and devour those Samaritans that would not -receive him, in these words: _You know not of what spirit you are, the -Son of man is not come to destroy men’s lives, but to save them._ - -With this scripture Mr. Cotton joins the fourth, and answers both in one, -which is this, 2 Tim. ii. 24, _The servant of the Lord must not strive, -but must be gentle toward all men, suffering the evil men, instructing -them with meekness that are contrary-minded and oppose themselves; -proving if God peradventure will give them repentance that they may -acknowledge the truth, and that they may recover themselves out of the -snare of the devil, who are taken captive by him at his will._ - -[Sidenote: An excellent saying of persecutors themselves.] - -Unto both these scriptures it pleased him thus to answer: “Both these are -directions to ministers of the gospel how to deal, not with obstinate -offenders in the church who sin against conscience, but either with men -without, as the Samaritans were, and many unconverted Christians in -Crete, whom Titus, as an evangelist, was to seek to convert: or at best -with some Jews or Gentiles in the church, who, though carnal, yet were -not convinced of the error of their way. And it is true, it became not -the spirit of the gospel to convert aliens to the faith, such as the -Samaritans were, by fire and brimstone, nor to deal harshly in public -ministry, or private conference, with all such several minded men, as -either had not yet entered into church fellowship, or if they had, did -hitherto sin of ignorance, not against conscience. But neither of both -these texts do hinder the minister of the gospel to proceed in a church -way against church members, when they become scandalous offenders, -either in life or doctrine, much less do they speak at all to the civil -magistrate.”[133] - - - - -CHAP. XXXVII. - - -_Truth._ This perplexed and ravelled answer, wherein so many things and -so doubtful are wrapt up and entangled together, I shall take in pieces. - -[Sidenote: The answerer when he should speak to toleration in the state, -runs to punishments in the church, which none can deny.] - -First, concerning that of the Lord Jesus rebuking his disciples for their -rash and ignorant bloody zeal (Luke ix.), desiring corporal destruction -upon the Samaritans for refusing the Lord Jesus, &c., the answerer -affirmeth, that hindereth not the ministers of the gospel to proceed in -a church way against scandalous offenders; which is not here questioned, -but maintained to be the holy will of the Lord, and a sufficient censure -and punishment, if no civil offence against the civil state be committed. - -Secondly, saith he, “Much less doth this speak at all to the civil -magistrate.” - -Where I observe, that he implies that beside the censure of the Lord -Jesus, in the hands of his spiritual governors, for any spiritual evil -in life or doctrine, the civil magistrate is also to inflict corporal -punishment upon the contrary-minded:[134] whereas, - -[Sidenote: If the civil magistrate be a Christian, he is bound to be like -Christ in saving, not destroying men’s bodies.] - -First, if the civil magistrate be a Christian, a disciple, or follower of -the meek Lamb of God, he is bound to be far from destroying the bodies -of men for refusing to receive the Lord Jesus Christ: for otherwise he -should not know, according to this speech of the Lord Jesus, what spirit -he was of, yea, and to be ignorant of the sweet end of the coming of the -Son of man, which was not to destroy the bodies of men, but to save both -bodies and souls, vers. 55, 56. - -[Sidenote: The civil magistrate bound not to inflict, nor to suffer any -other to inflict, violence, stripes, or any other corporal punishment, -for evil against Christ.] - -Secondly, if the civil magistrate being a Christian, gifted, prophesy -in the church, 1 Cor. xiv. 1—although the Lord Jesus Christ, whom they -in their own persons hold forth, shall be refused—yet they are here -forbidden to call for fire from heaven, that is, to procure or inflict -any corporal judgment, upon such offenders, remembering the end of the -Lord Jesus’ coming [was] not to destroy men’s lives, but to save them. - -Lastly, this also concerns the conscience of the civil magistrate. As he -is bound to preserve the civil peace and quiet of the place and people -under him, he is bound to suffer no man to break the civil peace, by -laying hands of violence upon any, though as vile as the Samaritans, for -not receiving of the Lord Jesus Christ. - -[Sidenote: Rev. xiii. 13. Fire from heaven. What the fire from heaven is -which the false prophet bringeth down.] - -It is indeed the ignorance and blind zeal of the second beast, the false -prophet, Rev. xiii. 13, to persuade the civil powers of the earth to -persecute the saints, that is, to bring fiery judgments upon men in a -judicial way, and to pronounce that such judgments of imprisonment, -banishment, death, proceed from God’s righteous vengeance upon such -heretics. So dealt divers bishops in France, and England too in Queen -Mary’s days, with the saints of God at their putting to death, declaiming -against them in their sermons to the people, and proclaiming that these -persecutions, even unto death, were God’s just judgments from heaven upon -these heretics. - - - - -CHAP. XXXVIII. - - -[Sidenote: 2 Tim. ii. 25, 26, examined.] - -_Peace._ Doubtless such fiery spirits, as the Lord Jesus said, are not of -God. I pray, speak to the second place out of Timothy, 2 Epist. ii. 25, -26. - -_Truth._ I acknowledge this instruction, to be meek and patient, &c., -is properly an instruction to the ministers of the gospel. Yet divers -arguments from hence will truly and fairly be collected, to manifest and -evince how far the civil magistrate ought to be from dealing with the -civil sword in spiritual cases. - -And first, by the way I desire to ask, what were these unconverted -Christians in Crete, which the answerer compareth with the Samaritans, -whom Titus, saith he, as an evangelist, was to seek to convert; and -whether the Lord Jesus have any such disciples and followers, who yet -are visibly in an unconverted state? Oh! that it may please the Father -of mercies, the Father of lights, to awaken and open the eyes of all -that fear before him, that they may see whether this be the language of -Canaan, or the language of Ashdod. - -[Sidenote: A quære what the answerer means by his unconverted Christian -in Crete.] - -What is an unconverted Christian, but in truth an unconverted convert? -that is in English, one unturned turned; unholy holy; disciples, or -followers of Jesus, not following of him: in a word, that is, Christians, -or anointed by Christ, anti-christians, not anointed with the Spirit of -Jesus Christ.[135] - -[Sidenote: The original of Christians.] - -Certain it is, such they were not unto whom the Spirit of God gives that -name, Acts ii. [26.] And, indeed, whither can this tend but to uphold the -blasphemy of so many as say they are Jews, that is, Christians, but are -not? Rev. ii. 2. But as they are not Christians from Christ, but from -the beast and his picture, so their proper name from anti-christ, is -anti-christians.[136] - -[Sidenote: The answerer yet in the unconverted churches and worships.] - -How sad yet and how true an evidence is this, that the soul of the -answerer (I speak not of his outward soul and person, but of his -worship), hath never yet heard the call of the Lord Jesus to come out -from those unconverted churches, from that unconverted, anti-christian -Christian world, and so from anti-christ, Belial, to seek fellowship -with Christ Jesus and his converted Christians, disciples after the first -pattern. - -[Sidenote: God’s people sleepy in the matters of Christ’s kingdom, Cant. -v. 2.] - -Again, I observe the haste and light attention of the answerer to these -scriptures, as commonly the spirits of God’s children in matters of -Christ’s kingdom are very sleepy: for these persons here spoken of were -not, as he speaks, unconverted Christians in Crete, whom Titus as an -evangelist was to convert, but they were such opposites as Timothy, to -whom Paul writes this letter at Ephesus, should not meet withal. - - - - -CHAP. XXXIX. - - -_Peace._ But what is there in this scripture of Timothy alleged -concerning the civil magistracy? - -_Truth._ I argue from this place of Timothy in particular, thus:— - -[Sidenote: 1 Cor. xiv. Patience and meekness required in all that open -Christ’s mysteries.] - -First. If the civil magistrates be Christians, or members of the church, -able to prophesy in the church of Christ, then, I say as before, they are -bound by this command of Christ to suffer opposition to their doctrine, -with meekness and gentleness, and to be so far from striving to subdue -their opposites with the civil sword, that they are bound with patience -and meekness to wait, if God peradventure will please to grant repentance -unto their opposites. - -So also it pleaseth the answerer to acknowledge in these words:— - -“It becomes not the spirit of the gospel to convert aliens to the faith -(such as the Samaritans, and the unconverted Christians in Crete) with -fire and brimstone.” - -[Sidenote: The civil sword may make a nation of hypocrites and -anti-christians, but not one Christian.] - -Secondly. Be they oppositions within, and church members, as the answerer -speaks, become scandalous in doctrine, (I speak not of scandals against -the civil state, which the civil magistrate ought to punish), it is the -Lord only, as this scripture to Timothy implies, who is able to give them -repentance, and recover them out of Satan’s snare. To which end also, he -hath appointed those holy and dreadful censures in his church or kingdom. -True it is, the sword may make, as once the Lord complained, Isa. x., -a whole nation of hypocrites; but to recover a soul from Satan by -repentance, and to bring them from anti-christian doctrine or worship to -the doctrine or worship Christian in the least true internal or external -submission, that only works the all-powerful God, by the sword of his -Spirit in the hand of his spiritual officers.[137] - -[Sidenote: Wonderful changes of religion in England. England’s changes in -point of religion.] - -What a most woeful proof hereof have the nations of the earth given in -all ages? And to seek no further than our native soil, within a few -scores of years, how many wonderful changes in religion hath the whole -kingdom made, according to the change of the governors thereof, in the -several religions which they themselves embraced! Henry the Seventh finds -and leaves the kingdom absolutely popish. Henry the Eighth casts it into -a mould half popish, half protestant. Edward the Sixth brings forth an -edition all protestant. Queen Mary within few years defaceth Edward’s -work, and renders the kingdom, after her grandfather Henry the Seventh’s -pattern, all popish. Mary’s short life and religion end together; and -Elizabeth reviveth her brother Edward’s model, all protestant. And some -eminent witnesses of God’s truth against anti-christ have inclined to -believe, that before the downfall of that beast, England must once again -bow down her fair neck to his proud usurping yoke and foot. - -_Peace._ It hath been England’s sinful shame, to fashion and change their -garments and religions with wondrous ease and lightness, as a higher -power, a stronger sword hath prevailed; after the ancient pattern of -Nebuchadnezzar’s bowing the whole world in one most solemn uniformity of -worship to his golden image, Dan. iii.[138] - - - - -CHAP. XL. - - -But it hath been thought, or said, Shall oppositions against the truth -escape unpunished? will they not prove mischievous? &c. - -[Sidenote: The misery of opposites against the truth.] - -_Truth._ I answer, as before, concerning the blind guides, in case there -be no civil offence committed, the magistrates, and all men that by -the mercy of God to themselves discern the misery of such opposites, -have cause to lament and bewail that fearful condition wherein such are -entangled: to wit, in the snares and chains of Satan, with which they are -so invincibly caught and held, that no power in heaven or earth but the -right hand of the Lord, in the meek and gentle dispensing of the word of -truth, can release and quit them. - -[Sidenote: A difference between the true and false Christ and Christians.] - -Those many false Christs, of whom the Lord Jesus forewarns, Matt. -xxiv. 5, 11, have suitably their false bodies, faith, spirit, baptism, -as the Lord Jesus hath his true body, faith, spirit, &c., Ephes. iv. -5; correspondent also are their weapons, and the success, issue, or -operation of them. A carnal weapon or sword of steel may produce a carnal -repentance, a show, an outside, a uniformity, through a state or kingdom; -but it hath pleased the Father to exalt the Lord Jesus only _to be a -Prince_, armed with power and means sufficient _to give repentance to -Israel_, Acts v. 31. - -[Sidenote: The worship of unbelieving, unregenerate persons.] - -Accordingly, an unbelieving soul being dead in sin, although he be -changed from one worship to another, like a dead man shifted into several -changes of apparel, cannot please God, Heb. xi. 6. And consequently, -whatever such an unbelieving and unregenerate person acts in worship or -religion, it is but sin, Rom. xiv. [23.] Preaching [is] sin, praying, -though without beads or book, sin; breaking of bread, or Lord’s supper, -sin; yea, as odious as the oblation of swine’s blood, a dog’s neck, or -killing of a man, Isa. lxvi. [3.] - -But faith is that gift which proceeds alone from the Father of lights, -Phil. i. 29, and till he please to make his light arise and open the -eyes of blind sinners, their souls shall lie fast asleep—and the faster, -in that a sword of steel compels them to a worship in hypocrisy—in the -dungeons of spiritual darkness and Satan’s slavery. - -[Sidenote: The danger and mischief of a civil sword in soul matters, -which makes the civil magistrates deeply guilty of all those evils which -he aims to suppress. That cannot be a true religion which needs carnal -weapons to uphold it. Persecutors beget a persuasion of their cruelty in -the hearts of the persecuted. Antoninus Pius’s golden act.] - -_Peace._ I add, that a civil sword, as woeful experience in all ages -hath proved, is so far from bringing, or helping forward an opposite -in religion to repentance, that magistrates sin grievously against -the work of God, and blood of souls, by such proceedings. Because as -commonly the sufferings of false and anti-christian teachers harden -their followers, who being blind are by this means occasioned to tumble -into the ditch of hell after their blind leaders, with more inflamed -zeal of lying confidence: so, secondly, violence and a sword of steel, -beget such an impression in the sufferers, that certainly they conclude, -that indeed that religion cannot be true which needs such instruments -of violence to uphold it; so that persecutors are far from [a] soft and -gentle commiseration of the blindness of others.[139] To this purpose it -pleased the Father of spirits, of old, to constrain the emperor of Rome, -Antoninus Pius, to write to all the governors of his provinces to forbear -to persecute the Christians; because such dealing must needs be so far -from converting the Christians from their way, that it rather begat in -their minds an opinion of their cruelties, &c.[140] - - - - -CHAP. XLI. - - -[Sidenote: Isa. ii. 4; Mic. iv. 3; Isa. xi. 9; concerning Christ’s -peaceable kingdom, discussed.] - -_Peace._ The next scripture against such persecution, is that of the -prophet Isa. ii. 4, together with Mic. iv. 3, _They shall beat their -swords into ploughshares, and their spears into pruning-hooks._ Isa. xi. -9, _There shall none hurt or destroy in all the mountain of my holiness._ - -[Sidenote: Mr. Cotton’s excellent interpretation of those prophecies.] - -Unto which it pleased Mr. Cotton to say, “That these predictions do only -show, first, with what kind of weapons he should subdue the nations to -the obedience of the faith of the gospel, not by fire and sword, and -weapons of war, but by the power of the word and Spirit of God, which,” -saith he, “no man doubts of.” - -“Secondly, those predictions of the prophets show what the meek and -peaceable temper will be of all true converts to Christianity; not lions -nor leopards, not cruel oppressors nor malignant opposers, nor biters -one of another: but do not forbid them to drive ravenous wolves from the -sheepfold, and to restrain them from devouring the sheep of Christ.” - -[Sidenote: His doctrine and practice condemned by that interpretation.] - -_Truth._ In this first excellent and truly Christian answer, methinks -the answerer may hear a voice from heaven, _Out of thine own mouth will -I judge thee._ For what can be said more heavenly, by the tongues of men -and angels, to show the heavenly, meek temper of all the soldiers of the -Lamb of God, as also to set forth what are the spiritual weapons and -ammunition of the holy war and battle of the gospel and kingdom of Jesus -Christ, for the subduing of the nations of the world unto him? - -_Peace._ And yet out of the same mouth, which should not be, saith James, -proceeds good and evil, sweet and sour; for he adds, “But this doth not -forbid them to drive ravenous wolves from the sheepfold, and to restrain -them from devouring the sheep of Christ.” - -[Sidenote: Spiritual and mystical wolves.] - -_Truth._ In these words, according to the judgment here maintained by -him, he fights against the former truth, to wit, that by spiritual -weapons Christ Jesus will subdue the nations of the earth to the -obedience of the gospel: for by driving away these wolves, he intends -not only the resistance and violence which the shepherds of Christ ought -spiritually to make, but the civil resistance of the material swords, -staves, guns, &c. Whence I argue, that same power that forceth the evil, -or wolves, out, forceth the good, the sheep, in; for of the same or like -things is the same or like reason: as the same arm of flesh that with a -staff beats off a wolf, with a rod and hook brings in the sheep: the same -dog that assaulteth and teareth the wolf, frighteth and forceth in the -straggling sheep.[141] - - - - -CHAP. XLII. - - -[Sidenote: Acts xx. 29, opened.] - -_Peace._ But for the clearer opening of this mystery, I pray explicate -that scripture where the Spirit of God is pleased to use this similitude -of wolves, Acts xx. 29, out of which, keeping to the allegory, I shall -propose these queries. - -First, what wolves were these Paul warns of? - -_Truth._ Answer. Wolves literally he will not say. Nor, secondly, -persecutors of the flock, such as the Roman emperors were, [or] -magistrates under him. - -[Sidenote: What those wolves were, Acts xx. 29.] - -Therefore, thirdly, such as brought in other religions and worships, -as the Spirit of God opens it, ver. 30. Such as amongst themselves -should speak perverse things, as many anti-christs did, and especially -the anti-christ. And I ask, whether or no such as may hold forth other -worships or religions, Jews, Turks, or anti-christians, may not be -peaceable and quiet subjects, loving and helpful neighbours, fair and -just dealers, true and loyal to the civil government? It is clear they -may, from all reason and experience in many flourishing cities and -kingdoms of the world, and so offend not against the civil state and -peace, nor incur the punishment of the civil sword, notwithstanding -that in spiritual and mystical account they are ravenous and greedy -wolves.[142] - -_Peace._ 2. I query, to whom Paul gave this charge to watch against them, -ver. 31? - -_Truth._ They were not the magistrates of the city of Ephesus, but the -elders or ministers of the church of Christ, his mystical flock of -sheep, at Ephesus. Unto them was this charge of watching given, and so -consequently of driving away these wolves. - -[Sidenote: Charges directed to ministers of the spiritual kingdom, -falsely applied to the magistrates of the civil.] - -And, however that many of these charges and exhortations, given by that -one Shepherd, Christ Jesus, to the shepherds or ministers of churches, be -commonly attributed and directed, by the answerer in this discourse, to -the civil magistrate; yet I desire, in the fear and holy presence of God, -it may be inquired into, whether in all the will or testament of Christ -there be any such word of Christ, by way of command, promise, or example, -countenancing the governors of the civil state to meddle with these -wolves, if in civil things peaceable and obedient. - -[Sidenote: No word of Christ to the civil magistrate to feed his flock, -but to his ministers; who (if true) have spiritual power sufficient -against spiritual wolves.] - -_Peace._ Truly, if this charge were given to the magistrates at Ephesus, -or any magistrates in the world, doubtless they must be able to discern -and determine, out of their own official abilities in these spiritual -law questions, who are spiritual sheep, what is their food, what their -poison, what their properties, who their keepers, &c. So, on the -contrary, who are wolves, what their properties, their haunts, their -assaults, the manner of taking, &c., spiritually:—and this beside the -care and study of the civil laws, and the discerning of his own proper -civil sheep, obedient sheep, &c.: as also wolfish oppressors, &c., whom -he is bound to punish and suppress. - -[Sidenote: Magistrates decline the name of head of the church, and yet -practise the headship or government.] - -_Truth._ I know that civil magistrates, in some places, have declined the -name of head of the church, and ecclesiastical judge; yet can they not -with good conscience decline the name if they do the work, and perform -the office of determining and punishing a merely spiritual wolf. - -They must be sufficiently also able to judge in all spiritual causes, and -that with their own, and not with other men’s eyes, no more than they do -in civil causes, contrary to the common practice of the governors and -rulers of civil states, who often set up that for a religion or worship -to God, which the clergy, or churchmen, as men speak, shall in their -consciences agree upon. - -And if this be not so, to wit, that magistrates must not be spiritual -judges, as some decline it in the title supreme head and governor, why is -Gallio wont to be exclaimed against for refusing to be a judge in such -matters as concerned the Jewish worship and religion? How is he censured -for a profane person, without conscience, &c., in that he would be no -judge or head? for that is all one in point of government.[143] - -[Sidenote: The elect shall not be devoured.] - -_Peace._ In the third place, I query, whether the Father who gave, and -the Son who keeps the sheep, be not greater than all? Who can pluck these -sheep, the elect, out of his hand? which answers that common objection -of that danger of devouring, although there were no other weapons in the -world appointed by the Lord Jesus. But, - - - - -CHAP. XLIII. - - -[Sidenote: Christ Jesus furnisheth his shepherds with power sufficient to -drive away wolves. Tit. i. 9. 10, opened.] - -Fourthly, I ask, were not these elders or ministers of the church of -Ephesus sufficiently furnished, from the Lord Jesus, to drive away these -mystical and spiritual wolves?[144] - -_Truth._ True it is, against the inhuman and uncivil violence of -persecutors, they were not, nor are God’s children, able and provided; -but to resist, drive away, expel, and kill spiritual and mystical wolves -by the word of the Lord, none are fit to be Christ’s shepherds who are -not able, Tit. i. 9-11. The bishop, or overseer, must _be able by sound -doctrine both to exhort and to convince the gainsayers_: which gainsayers -to be by him convinced, that is, overcome or subdued, though it may be in -themselves ever obstinate, they were, I say, as greedy wolves in Crete, -as any could be at Ephesus. For so saith Paul, ver. 10: they were _unruly -and vain talkers, deceivers, whose mouths must be stopped, who subverted -whole houses_; and yet Titus, and every ordinary shepherd of a flock of -Christ, had ability sufficient to defend the flock from spiritual and -mystical wolves, without the help of the civil magistrate. - -[Sidenote: Job xxvi. 2, 3.] - -_Peace._ In this respect, therefore, methinks we may fitly allude to that -excellent answer of Job to Bildad, the Shuhite, Job xxvi., _How hast thou -helped him that is without power? How savest thou the arm that hath no -strength? How hast thou counselled him that hath no wisdom? How hast thou -plentifully declared the thing as it is?_ - -[Sidenote: 5.] - -Lastly, I ask, whether, as men deal with wolves, these wolves at Ephesus -were intended by Paul to be killed, their brains dashed out with stones, -staves, halberts, guns, &c., in the hands of the elders of Ephesus, -&c.?[145] - -_Truth._ Doubtless, comparing spiritual things with spiritual, all such -mystical wolves must spiritually and mystically so be slain. And the -witnesses of truth, Rev. xi. 5, speak fire, and kill all that hurt them, -by that fiery word of God, and that _two-edged sword in their hand_, Ps. -cxlix. 6. - -[Sidenote: Unmerciful and bloody doctrine. John vi. 15.] - -But oh! what streams of the blood of saints have been and must be -shed, until the Lamb have obtained the victory, Rev. xvii. 14, by this -unmerciful—and in the state of the New Testament, when the church -is spread all the world over—most bloody doctrine, viz., the wolves -(heretics) are to be driven away, their brains knocked out, and -killed—the poor sheep to be preserved, for whom Christ died, &c. - -Is not this to take Christ Jesus, and make him a temporal king by force? -John vi. 15. Is not this to make his kingdom of this world, to set up -a civil and temporal Israel, to bound out new earthly, holy lands of -Canaan, yea, and to set up a Spanish inquisition in all parts of the -world, to the speedy destruction of thousands, yea, of millions of souls, -and the frustrating of the sweet end of the coming of the Lord Jesus, to -wit, to save men’s souls (and to that end not to destroy their bodies) by -his own blood?[146] - - - - -CHAP. XLIV. - - -[Sidenote: 2 Cor. x. 4, discussed.] - -_Peace._ The next scripture produced against such persecution is 2 Cor. -x. 4, _The weapons of our warfare are not carnal, but mighty through -God to the pulling down of strongholds; casting down imaginations, and -every high thing that exalteth itself against the knowledge of God, and -bringing into captivity every thought to the obedience of Christ; and -having in a readiness to avenge all disobedience_, &c. - -Unto which it is answered, “When Paul saith, _The weapons of our warfare -are not carnal, but spiritual_, he denieth not civil weapons of justice -to the civil magistrate, Rom. xiii., but only to church officers. And yet -the weapons of church officers he acknowledgeth to be such, as though -they be spiritual, yet are ready to take vengeance on all disobedience, -2 Cor. x. 6: which hath reference, amongst other ordinances, to the -censures of the church against scandalous offenders.” - -_Truth._ I acknowledge that herein the Spirit of God denieth not civil -weapons of justice to the civil magistrate, which the scripture he -quotes, Rom. xiii., abundantly testifies. - -Yet withal, I must ask, why he here affirmeth the apostle denies not -civil weapons of justice to the civil magistrate? of which there is no -question, unless that, according to his scope of proving persecution for -conscience, he intends withal that the apostle denies not civil weapons -of justice to the civil magistrate in spiritual and religious causes: the -contrary whereunto, the Lord assisting, I shall evince, both from this -very scripture and his own observation, and lastly by that thirteenth of -the Romans, by himself quoted. - -First, then, from this scripture and his own observation. The weapons -of church officers, saith he, are such, which though they be spiritual, -are ready to take vengeance on all disobedience; which hath reference, -saith he, amongst other ordinances, to the censures of the church against -scandalous offenders. - -[Sidenote: The difference of the civil and spiritual estate. Civil -weapons most improper in spiritual causes: fitly exemplified by that -similitude, 2 Cor. x. 4.] - -I hence observe, that there being in this scripture held forth a twofold -state, a civil state and a spiritual, civil officers and spiritual, civil -weapons and spiritual weapons, civil vengeance and punishment and a -spiritual vengeance and punishment: although the Spirit speaks not here -expressly of civil magistrates and their civil weapons, yet, these states -being of different natures and considerations, as far differing as spirit -from flesh, I first observe, that civil weapons are most improper and -unfitting in matters of the spiritual state and kingdom, though in the -civil state most proper and suitable.[147] - - - - -CHAP. XLV. - - -For—to keep to the similitude which the Spirit useth, for instance—to -batter down a stronghold, high wall, fort, tower, or castle, men bring -not a first and second admonition, and, after obstinacy, excommunication, -which are spiritual weapons, concerning them that be in the church: nor -exhortations to repent and be baptized, to believe in the Lord Jesus, -&c., which are proper weapons to them that be without, &c.; but to take -a stronghold, men bring cannons, culverins, saker,[148] bullets, powder, -muskets, swords, pikes, &c., and these to this end are weapons effectual -and proportionable.[149] - -[Sidenote: Spiritual weapons only effectual in spiritual and soul causes.] - -On the other side, to batter down idolatry, false worship, heresy, -schism, blindness, hardness, out of the soul and spirit, it is vain, -improper, and unsuitable to bring those weapons which are used by -persecutors, stocks, whips, prisons, swords, gibbets, stakes, &c., (where -these seem to prevail with some cities or kingdoms, a stronger force -sets up again, what a weaker pulled down); but against these spiritual -strongholds in the souls of men, spiritual artillery and weapons are -proper, which are mighty through God to subdue and bring under the -very thought to obedience, or else to bind fast the soul with chains -of darkness, and lock it up in the prison of unbelief and hardness to -eternity. - -[Sidenote: Civil weapons not only improper, but unnecessary in spiritual -causes.] - -2. I observe that as civil weapons are improper in this business, and -never able to effect aught in the soul: so although they were proper, yet -they are unnecessary; for if, as the Spirit here saith, and the answerer -grants, spiritual weapons in the hand of church officers are able and -ready to take vengeance on all disobedience, that is, able and mighty, -sufficient and ready for the Lord’s work, either to save the soul, or to -kill the soul of whomsoever be the party or parties opposite; in which -respect I may again remember that speech of Job, _How hast thou helped -him that hath no power?_ Job xxvi. 2. - -[Sidenote: No earthly kings or governors will be so served, as we pretend -to serve the King of kings.] - -_Peace._ Offer this, as Malachi once spake, to the governors, the kings -of the earth, when they besiege, beleaguer, and assault great cities, -castles, forts, &c., should any subject pretending his service bring -store of pins, sticks, straws, bulrushes, to beat and batter down stone -walls, mighty bulwarks, what might his expectation and reward be, but at -least the censure of a man distract, beside himself? &c. - -[Sidenote: Ps. xlv. 4. The white troopers.] - -_Truth._ What shall we then conceive of His displeasure, who is the Chief -or Prince of the kings of the earth, and rides upon the word of truth and -meekness, which is the white horse, Rev. vi. and Rev. xix., with his holy -witnesses, the white troopers upon white horses, when to his help and aid -men bring and add such unnecessary, improper, and weak munition? - -[Sidenote: Spiritual ammunition, Eph. vi. 6, applied; material and -spiritual artillery unfitly joined together. An alarm to civil or earthly -rulers.] - -Will the Lord Jesus (did He ever in his own person practise, or did he -appoint to) join to his breastplate of righteousness, the breastplate -of iron and steel? to the helmet of righteousness and salvation in -Christ, a helmet and crest of iron, brass, or steel? a target of wood -to His shield of faith? [to] His two-edged sword, coming forth of the -mouth of Jesus, the material sword, the work of smiths and cutlers? or -a girdle of shoe-leather to the girdle of truth? &c. Excellently fit -and proper is that alarm and item, Ps. ii. 10, _Be wise, therefore, O -ye kings_—especially those ten horns, Rev. xvii., who, under pretence -of fighting for Christ Jesus, give their power to the beast against -Him—and _be warned, ye judges of the earth: kiss the Son_, that is, with -subjection and affection, acknowledge Him only the King and Judge of -souls, in that power bequeathed to His ministers and churches, _lest his -wrath be kindled_, yea, _but a little_; then, blessed are they that trust -in Him. - - - - -CHAP. XLVI. - - -[Sidenote: Concerning the civil ruler’s power in spiritual causes -discussed.] - -_Peace._ Now, in the second place, concerning that scripture, Rom. -xiii., which it pleased the answerer to quote, and himself, and so many -excellent servants of God have insisted upon to prove such persecution -for conscience:—how have both he and they wrested this scripture, not -as Peter writes of the wicked, to their eternal, yet to their own and -other’s temporal destruction, by civil wars and combustions in the world? - -My humble request, therefore, is to the Father of lights, to send out the -bright beams of the Sun of righteousness, and to scatter the mist which -that old serpent, the great juggler, Satan, hath raised about this holy -scripture, and my request to you, divine _Truth_, is for your care and -pains to enlighten and clear this scripture. - -[Sidenote: Rom. xiii. speaks not at all of spiritual but civil affairs.] - -_Truth._ First, then, upon the serious examination of this whole -scripture, it will appear, that from the 9th verse of the 12th chapter -to the end of this whole 13th chapter, the Spirit handles the duties -of the saints in the careful observation of the second table in their -civil conversation, or walking towards men, and speaks not at all of any -point or matter of the first table concerning the kingdom of the Lord -Jesus.[150] - -For, having in the whole epistle handled that great point of free -justification by the free grace of God in Christ, in the beginning of the -12th chapter he exhorts the believers to give and dedicate themselves -unto the Lord, both in soul and body; and unto the 9th verse of the 12th -chapter he expressly mentioneth their conversation in the kingdom, or -body, of Christ Jesus, together with the several officers thereof. - -[Sidenote: The scope of Rom. xiii.] - -And from the 9th verse to the end of the 13th [chapter], he plainly -discourseth of their civil conversation and walking one toward another, -and with all men, from whence he hath fair occasion to speak largely -concerning their subjection to magistrates in the 13th chapter. - -[Sidenote: Love to man the duty of the whole second table.] - -Hence it is, that [at] ver. 7 of this 13th chapter, Paul exhorts to -performance of love to all men, magistrates and subjects, vers. 7, 8, -_Render, therefore, to all their dues; tribute to whom tribute is due; -custom to whom custom; fear to whom fear; honour to whom honour. Owe -nothing to any man, but to love one another: for he that loveth another -hath fulfilled the law._ - -[Sidenote: How love fulfilleth the law.] - -If any man doubt, as the papists speak, whether a man may perfectly -fulfil the law, every man of sound judgment is ready to answer him, that -these words, _He that loveth hath fulfilled the law_, concerneth not the -whole law in the first table, that is, the worship and kingdom of God in -Christ. - -Secondly, That the apostle speaks not here of perfect observation of -the second table, without failing in word or act toward men, but lays -open the sum and substance of the law, which is love; and that he that -walks by the rule of love toward all men, magistrates and subjects, he -hath rightly attained unto what the law aims at, and so in evangelical -obedience fulfils and keeps the law. - -Hence, therefore, again in the 9th verse, having discoursed of the -fifth command in this point of superiors, he makes all the rest of -the commandments of the second table, which concern our walking with -man,—viz., _Thou shalt not kill; thou shalt not commit adultery; thou -shalt not steal; thou shalt not bear false witness; thou shalt not covet: -and if there be any other commandment—to be briefly comprehended in this -saying, namely, thou shalt love thy neighbour as thyself._ - -And verse 10, _Love worketh no ill to his neighbour, therefore, love is -the fulfilling of the law_, that is, as before, the law concerning our -civil conversation toward all men, magistrates or governors, and fellow -subjects of all conditions. - - - - -CHAP. XLVII. - - -[Sidenote: Rom. xiii. so interpreted even by them that held persecution -for conscience.] - -_Peace._ Although the scripture is sufficient to make the man of God -perfect, and the fool wise to salvation, and our faith in God must -be only founded upon the rock Christ, and not upon the sand of men’s -judgments and opinions: yet, as Paul allegeth the judgment and sayings of -unbelievers for their conviction, out of their own tenents and grants, -“So I pray you to set down the words of one or two, not unbelievers -in their persons, but excellent and precious servants and witnesses -of God in their times, whose names are sweet and precious to all that -fear God,—who, although their judgment ran in the common stream, viz., -‘That magistrates were keepers of the two tables, defenders of the faith -against heretics,’ and, notwithstanding whatever they have written for -defence of their judgments, yet the light of truth so evidently shined -upon their souls in this scripture, that they absolutely denied the 13th -of the Romans to concern any matter of the first table.” - -[Sidenote: Calvin’s judgment of Rom. xiii.] - -_Truth._ First, I shall produce that excellent servant of God, Calvin, -who, upon this 13th to the Romans, writes,[151] Tota autem hæc -disputatio est de civilibus præfecturis; itaque frustra inde sacrilegam -suam tyrannidem stabilire moliuntur, qui dominatum in conscientias -exerceant:—“But,” saith he, “this whole discourse concerneth civil -magistrates, and, therefore, in vain do they who exercise power over -consciences, go about from this place to establish their sacrilegious -tyranny.”[152] - -[Sidenote: God’s people loth to be found, yet proved persecutors.] - -_Peace._ I know how far most men, and especially the sheep of Jesus, -will fly from the thought of exercising tyranny over conscience, that -happily they will disclaim the dealing of all with men’s consciences: -yet, if the acts and statutes which are made by them concerning the -worship of God be attended to, their profession—and that out of zeal -according to the pattern of that ceremonial and figurative state of -Israel—to suffer no other religion nor worship in their territories, but -one—their profession and practice to defend their faith from reproach -and blasphemy of heretics by civil weapons, and all that from this very -13th of the Romans—I say, if these particulars and others, be with fear -and trembling, in the presence of the Most High, examined, the wonderful -deceit of their own hearts shall appear unto them, and how guilty they -will appear to be of wresting this scripture before the tribunal of the -Most High. - -_Truth._ Again, Calvin, speaking concerning fulfilling of the law -by love, writes thus on the same place: Sed Paulus in totam legem -non respicit; tantum de officiis loquitur, quæ nobis erga proximum -demandantur a lege:—That is, “Paul hath not respect unto the whole -law, he speaks only of those duties which the law commands towards our -neighbours.” And it is manifest, that in this place by our neighbours he -means high and low, magistrates and subjects, unto whom we ought to walk -by the rule of love, paying unto every one their due. - -Again, Cæterum Paulus hic tantum meminet secundæ tabulæ, quia de ea -tantum erat quæstio:—“But Paul here only mentioneth the second table, -because the question was only concerning that.” - -[Sidenote: Calvin confesseth that the first table, concerning God’s -worship, is not here, in Rom. xiii. touched.] - -And again, Quod autem repetit, complementum legis esse dilectionem, -intellige (ut prius) de ea legis parte, quod hominum societatem spectat? -Prior enim legis tabula quæ est de cultu Dei minime hic attingitur:—“But -in that he repeateth, that love is the fulfilling of the law, understand -as before, that he speaks of that part of the law which respects human -society; for the first table of the law, which concerneth the worship of -God, is not in the least manner here touched.”[153] - -[Sidenote: Beza upon Rom. xiii.] - -After Calvin, his successor in Geneva, that holy and learned Beza, -upon the word ἀνακεφαλαιοῦται, _if there be any other commandment it is -summed up in this, thou shalt love thy neighbour as thyself_, writes -thus:[154]—Tota lex nihil aliud quam amorem Dei et proximi præcipet; sed -tamen cum apostolus hoc loco de mutuis hominum officiis disserat, legis -vocabulum ad secundum tabulam restringendam puto. “The whole law,” saith -he, “commands nothing else but the love of God, and yet, nevertheless, -since the apostle in this place discourseth of the duties of men one -toward another, I think this term _law_ ought to be restrained to the -second table.”[155] - - - - -CHAP. XLVIII. - - -_Peace._ I pray now proceed to the second argument from this scripture, -against the use of civil weapons in matters of religions, and spiritual -worship. - -_Truth._ The Spirit of God here commands subjection and obedience -to higher powers, even to the Roman emperors and all subordinate -magistrates; and yet the emperors and governors under them were strangers -from the life of God in Christ, yea, most averse and opposite, yea, cruel -and bloody persecutors of the name and followers of Jesus: and yet unto -these, is this subjection and obedience commanded. Now true it is, that -as the civil magistrate is apt not to content himself with the majesty -of an earthly throne, crown, sword, sceptre, but to seat himself in the -throne of David in the church: so God’s people, and it may be in Paul’s -time, considering their high and glorious preferment and privileges by -Jesus Christ, were apt to be much tempted to despise civil governors, -especially such as were ignorant of the Son of God, and persecuted him in -his servants. - -[Sidenote: Paul writes not to the Roman governors to defend the truth, -and to punish heretics.] - -Now then I argue, if the apostle should have commanded this subjection -unto the Roman emperors and Roman magistrates in spiritual causes, -as to defend the truth which they were no way able to discern, but -persecuted—and upon trust from others no magistrate, not persuaded in his -own conscience, is to take it:— - -Or else to punish heretics, whom then also they must discern and judge, -or else condemn them, as the Jews would have Pilate condemn the Lord -Jesus, upon the sentence of others—I say, if Paul should have, in this -scripture, put this work upon these Roman governors, and commanded the -churches of Christ to have yielded subjection in any such matters, he -must, in the judgment of all men, have put out the eye of faith, and -reason, and sense, at once.[156] - - - - -CHAP. XLIX. - - -[Sidenote: Paul’s appeal to Cæsar discussed.] - -_Peace._ It is said by some, why then did Paul himself, Acts xxv. 11, -appeal to Cæsar, unless that Cæsar, (though he was not, yet) he ought to -have been a fit judge in such matters? - -[Sidenote: If Paul had appealed to Cæsar in spiritual things, he had -committed five evils.] - -_Truth._ I answer, if Paul, in this appeal to Cæsar, had referred and -submitted simply and properly the cause of Christ, his ministry and -ministration, to the Roman emperor’s tribunal, knowing him to be an -idolatrous stranger from the true God, and a lion-like, bloody persecutor -of the Lord Jesus, the Lamb of God,—I say, let it be considered, whether -or no he had committed these five evils:— - -The first, against the dimmest light of reason, in appealing to darkness -to judge light, to unrighteousness to judge righteousness, [to] the -spiritually blind to judge and end the controversy concerning heavenly -colours. - -Secondly, against the cause of religion, which, if condemned by every -inferior idolater, must needs be condemned by the Cæsars themselves, who, -Nebuchadnezzar-like, set up their state images or religions, commanding -the world’s uniformity of worship to them. - -Thirdly, against the holy state and calling of the Christians themselves, -who, by virtue of their subjection to Christ, even the least of them, are -in spiritual things above the highest potentates or emperors in the world -who continue in enmity against, or in an ignorant, natural state without -Christ Jesus. This honour, or high exaltation have all his holy ones, to -bind, not literally but spiritually, their kings in chains, and their -nobles in links of iron. Ps. cxlix. 8. - -Fourthly, against his own calling, apostleship, or office of ministry, -unto which Cæsar himself and all potentates, in spiritual and -soul-matters, ought to have submitted; and unto which, in controversies -of Christ’s church and kingdom, Cæsar himself ought to have appealed, -the church of God being built upon the foundation of the apostles and -prophets. Eph. ii. 20. - -[Sidenote: Emperors themselves, if Christians, subject to the apostles -and churches in spiritual things.] - -And, therefore, in case that any of the Roman governors, or the emperor -himself, had been humbled and converted to Christianity by the preaching -of Christ, were not they themselves bound to subject themselves unto the -power of the Lord Jesus in the hands of the apostles and churches, and -might not the apostles and churches have refused to have baptized, or -washed them into the profession of Christ Jesus, upon the apprehension of -their unworthiness? - -Or, if received into Christian fellowship, were they not to stand at the -bar of the Lord Jesus in the church, concerning either their opinions -or practices? were they not to be cast out and delivered unto Satan by -the power of the Lord Jesus, if, after once and twice admonition, they -persist obstinately, as faithfully and impartially as if they were the -meanest in the empire? Yea, although the apostles, the churches, the -elders, or governors thereof, were poor and mean, despised persons in -civil respects, and were themselves bound to yield all faithful and loyal -obedience to such emperors and governors in civil things. - -Were they not, if Christians, bound themselves to have submitted to those -spiritual decrees of the apostles and elders, as well as the lowest and -meanest members of Christ? Acts xvi. And if so, how should Paul appeal in -spiritual things to Cæsar, or write to the churches of Jesus to submit to -them [in] Christian or spiritual matters? - -Fifthly, if Paul had appealed to Cæsar in spiritual respects, he had -greatly profaned the holy name of God in holy things, in so improper and -vain a prostitution of spiritual things to carnal and natural judgments, -which are not able to comprehend spiritual matters, which are alone -spiritually discerned. 1 Cor. ii. 14. - -[Sidenote: Lawful appeals in civil things to civil magistrates.] - -And yet Cæsar, as a civil, supreme magistrate, ought to defend Paul from -civil violence, and slanderous accusations about sedition, mutiny, civil -disobedience, &c. And in that sense, who doubts but God’s people may -appeal to the Roman Cæsar, an Egyptian Pharaoh, a Philistian Abimelech, -an Assyrian Nebuchadnezzar, the great Mogul, Prester John, the great -Turk, or an Indian Sachem?[157] - - - - -CHAP. L. - - -_Peace._ Which is the third argument against the civil magistrates’ power -in spiritual and soul-matters out of this scripture, Rom. xiii.? - -_Truth._ I dispute from the nature of the magistrates’ weapons, ver. -4. He hath a sword, which he bears not in vain, delivered to him, as I -acknowledge from God’s appointment in the free consent and choice of the -subjects for common good. - -We must distinguish of swords. - -[Sidenote: Four sorts of swords mentioned in the New Testament.] - -We find four sorts of swords mentioned in the New Testament. - -First, the sword of persecution, which Herod stretched forth against -James, Acts xii. 1, 2. - -Secondly, the sword of God’s Spirit, expressly said to be the word of -God, Ephes. vi. [17]. A sword of two edges, carried in the mouth of -Christ, Rev. i. [16], which is of strong and mighty operation, piercing -between the bones and the marrow, between the soul and the spirit, Heb. -iv. [12]. - -Thirdly, the great sword of war and destruction, given to him that rides -that terrible red horse of war, so that he takes peace from the earth, -and men kill one another, as is most lamentably true in the slaughter of -so many hundred thousand souls within these few years in several parts of -Europe, our own and others. - -None of these three swords are intended in this scripture. - -[Sidenote: The civil sword.] - -Therefore, fourthly, there is a civil sword, called the sword of civil -justice, which being of a material, civil nature, for the defence of -persons, estates, families, liberties of a city or civil state, and the -suppressing of uncivil or injurious persons or actions, by such civil -punishment, it cannot, according to its utmost reach and capacity, -now under Christ, when all nations are merely civil, without any -such typical, holy respect upon them, as was upon Israel, a national -church—I say, cannot extend to spiritual and soul-causes, spiritual and -soul-punishment, which belongs to that spiritual sword with two edges, -the soul-piercing,—in soul-saving, or soul-killing,—the word of God.[158] - - - - -CHAP. LI. - - -[Sidenote: Tribute, custom, &c., merely civil recompences for civil work.] - -_Truth._ A fourth argument from this scripture, I take in the sixth -verse, from tribute, custom, &c.: which is a merely civil reward, or -recompence, for the magistrates’ work. Now as the wages are, such is -the work; but the wages are merely civil—custom, tribute, &c.: not -the contributions of the saints or churches of Christ, proper to the -spiritual and Christian state. And such work only must the magistrate -attend upon, as may properly deserve such civil wages, reward, or -recompence. - -[Sidenote: Magistrates called by God, _God’s ministers_.] - -Lastly, that the Spirit of God never intended to direct, or warrant, the -magistrate to use his power in spiritual affairs and religious worship, I -argue from the term or title it pleaseth the wisdom of God to give such -civil officers, to wit, ver. 6, _God’s ministers_. - -Now at the very first blush, no man denies a double ministry. - -[Sidenote: The spiritual ministry.] - -The one appointed by Christ Jesus in his church, to gather, to govern, -receive in, cast out, and order all the affairs of the church, the house, -city, or kingdom of God, Eph. iv.; 1 Cor. xii. - -[Sidenote: The civil ministry or service.] - -Secondly, a civil ministry, or office, merely human and civil, which men -agree to constitute, called therefore a human creation, 1 Pet. ii. [13], -and is as true and lawful in those nations, cities, kingdoms, &c., which -never heard of the true God, nor his holy Son Jesus, as in any part of -the world beside, where the name of Jesus is most taken up. - -From all which premises, viz., that the scope of the Spirit of God -in this chapter is to handle the matters of the second table—having -handled the matters of the first, in the twelfth:—since the magistrates -of whom Paul wrote, were natural, ungodly, persecuting, and yet lawful -magistrates, and to be obeyed in all lawful civil things: since all -magistrates are God’s ministers, essentially civil, bounded to a civil -work, with civil weapons, or instruments, and paid or rewarded with civil -rewards:—from all which, I say, I undeniably collect, that this scripture -is generally mistaken, and wrested from the scope of God’s Spirit, and -the nature of the place, and cannot truly be alleged by any for the power -of the civil magistrate to be exercised in spiritual and soul-matters. - - - - -CHAP. LII. - - -[Sidenote: What is to be understood by _evil_, Rom. xiii. 4.] - -_Peace._ Against this I know many object, out of the fourth verse of this -chapter, that the magistrate is to avenge, or punish, _evil_: from whence -is gathered that heresy, false Christs, false churches, false ministries, -false seals, being evil, ought to be punished civilly, &c. - -_Truth._ I answer, that the word κακὸν is generally opposed to civil -goodness, or virtue, in a commonwealth, and not to spiritual good, or -religion, in the church. - -Secondly, I have proved from the scope of the place, that here is not -intended evil against the spiritual, or Christian estate handled in the -twelfth chapter, but evil against the civil state in this thirteenth, -properly falling under the cognizance of the civil minister of God, the -magistrate, and punishable by that civil sword of his as an incivility, -disorder, or breach of that civil order, peace, and civility, unto which -all the inhabitants of a city, town, or kingdom, oblige themselves. - -_Peace._ I have heard, that the elders of the New England churches—who -yet out of this thirteenth of Romans maintain persecution—grant[159] that -the magistrate is to preserve the peace and welfare of the state, and -therefore that he ought not to punish such sins as hurt not his peace. -In particular, they say, the magistrate may not punish secret sins in -the soul: nor such sins as are yet handling in the church, in a private -way: nor such sins which are private in families—and therefore, they say, -the magistrate transgresseth to prosecute complaints of children against -their parents, servants against masters, wives against husbands, (and yet -this proper to the civil state). Nor such sins as are between the members -and churches themselves. - -And they confess, that if the magistrate punish, and the church punish, -there will be a greater rent in their peace. - -_Truth._ From thence, sweet Peace, may we well observe, - -First, the magistrate is not to punish all evil, according to this their -confession. - -The distinction of private and public evil will not here avail; because -such as urge that term _evil_, viz., that the magistrate is to punish -evil, urge it strictly, _eo nomine_; because heresy, blasphemy, false -church, false ministry, is evil, as well as disorder in a civil state. - -[Sidenote: Some give to the magistrate what is not his, and take from him -that which is proper to him.] - -Secondly, I observe, how they take away from the magistrate that which is -proper to his cognizance, as the complaints of servants, children, wives, -against their parents, masters, husbands, &c. Families as families, -being as stones which make up the common building, and are properly the -object of the magistrates’ care, in respect of civil government, civil -order, and obedience.[160] - - - - -CHAP. LIII. - - -_Peace._ I pray now, lastly, proceed to the author’s reason[161] why -Christ’s disciples should be so far from persecuting:—that they ought -to bless them that curse them, and pray for them that persecute them, -because of the freeness of God’s grace, and the deepness of his counsels, -calling them that are enemies, persecutors, no people, to become meek -lambs, the sheep and people of God, according to 1 Pet. ii. 10, _You -which were not a people, are now a people_, &c.; and Matt. xx. 6, some -come at the last hour, which if they were cut off because they came not -sooner, would be prevented, and so should never come. - -Unto this reason, the answerer is pleased thus to reply.[162] - -First, in general; we must not do evil that good may come thereof. - -[Sidenote: Toleration discussed.[163]] - -Secondly, in particular, he affirmeth, “that it is evil to tolerate -seditious evil doers, seducing teachers, scandalous livers;” and for -proof of this, he quotes Christ’s reproof to the angel of the church -at Pergamos, for tolerating them that hold the doctrine of Balaam; and -against the church of Thyatira, for tolerating Jezebel to teach and -seduce, Rev. ii. 14, 20. - -_Truth._ I answer, first, by assenting to the general proposition, that -it is most true, like unto Christ Jesus himself, a sure foundation, 1 -Cor. iii. 11. Yet what is built upon it, I hope by God’s assistance to -make it appear, is but hay and stubble, dead and withered, not suiting -that golden foundation, nor pleasing to the Father of mercies, nor -comfortable to the souls of men. - -It is evil, saith he, to tolerate notorious evil doers, seducing -teachers, scandalous livers. - -In which speech I observe two evils: - -First, that this proposition is too large and general, because the rule -admits of exception, and that according to the will of God. - -[Sidenote: Evil is always evil, yet permission of it may in case be good.] - -1. It is true, that evil cannot alter its nature, but it is alway evil, -as darkness is alway darkness, yet, - -2. It must be remembered, that it is one thing to command, to conceal, -to counsel, to approve evil, and another thing to permit and suffer -evil with protestation against it, or dislike of it, at least without -approbation of it. - -Lastly, this sufferance, or permission, of evil, is not for its own sake, -but for the sake of good, which puts a respect of goodness upon such -permission. - -[Sidenote: God’s wonderful toleration.] - -Hence it is, that for God’s own glory’s sake, which is the highest good, -he endures, that is, permits, or suffers, the vessels of wrath, Rom. -ix. 22. And therefore, although he be of pure eyes and can behold no -iniquity, yet his pure eye patiently and quietly beholds and permits all -the idolatries and profanations, all the thefts and rapines, all the -whoredoms and abominations, all the murders and poisonings; and yet, I -say, for his glory’s sake, he is patient, and long permits. - -Hence for his people’s sake (which is the next good, in his Son), he is -oftentimes pleased to permit and suffer the wicked to enjoy a longer -reprieve. Therefore he gave Paul all the lives that were in the ship, -Acts xxvii. 24. - -Therefore, he would not so soon have destroyed Sodom, but granted a -longer permission, had there been but ten righteous, Gen. xviii. 32. -Therefore, Jer. v. 1, had he found some to have stood in the gap, he -would have spared others. Therefore gave he Jezebel a time, or space, -Rev. ii. 21. - -Therefore, for his glory’s sake, hath he permitted longer great sinners, -who afterward have perished in their season, as we see in the case of -Ahab, the Ninevites, and Amorites, &c. - -[Sidenote: Deut xxiv.] - -Hence it pleased the Lord, not only to permit the many evils against -his own honourable ordinance of marriage in the world, but was pleased, -after a wonderful manner, to suffer that sin of many wives in Abraham, -Jacob, David, Solomon, yea, with some expressions which seem to give -approbation, as 2 Sam. xii. 8, 24.[164] - -_Peace._ It may be said, this is no pattern for us, because God is above -law, and an absolute sovereign. - -_Truth._ I answer, although we find him sometimes dispensing with -his law, yet we never find him deny himself, or utter a falsehood: -and therefore when it crosseth not an absolute rule to permit and -tolerate—as in the case of the permission of the souls and consciences -of all men in the world—I have shown, and shall show further, it doth -not, it will not, hinder our being holy as he is holy, in all manner of -conversation. - - - - -CHAP. LIV. - - -_Peace._ It will yet be said, it pleaseth God to permit adulteries, -murders, poisons: God suffers men, like fishes, to devour each other, -Hab. i. 14; the wicked to flourish, Jer. xii. 1; yea, sends the tyrants -of the world to destroy the nations, and plunder them of their riches, -Isa. x. [5, 6.] Should men do so, the world would be a wilderness; and -beside we have command for zealous execution of justice, impartially, -speedily. - -[Sidenote: Two sorts of commands, both by Moses and Christ.] - -_Truth._ I answer, we find two sorts of commands, both from Moses and -from Christ, the two great prophets and messengers from the living God, -the one the type or figure of the later. Moses gave positive rules, both -spiritual and civil; yet also, he gave some not positive but permissive, -for the common good. So the Lord Jesus expoundeth it. - -[Sidenote: Matt. xix. 7, 8.] - -For whereas, the Pharisees urged it, that Moses commanded to give a bill -of divorcement and to put away, the Lord Jesus expoundeth it, _Moses for -the hardness of your hearts suffered_, or permitted, Matt. xix. 7, 8. - -[Sidenote: The permission of divorce in Israel.] - -This was a permissive command, universal to all Israel, for a general -good, in preventing the continual fires of dissensions and combustions in -families: yea, it may be murders, poisons, adulteries, which that people, -as the wisdom of God foresaw, was apt, out of the hardness of their -heart, to break out into, were it not for this preventing permission. - -Hence it was, that for a further public good sake, and the public safety, -David permitted Joab, a notorious malefactor, and Shimei and Adonijah, -&c. And civil states and governors, in like cases, have and do permit and -suffer what neither David nor any civil governors ought to do or have -done, were it not to prevent the hazard of the whole, in the shedding of -much innocent blood, together with the nocent, in civil combustions. - -_Peace._ It may be said, Joab, Shimei, Adonijah, &c., were only, as it -were, reprieved for a time, and proves only that a season ought to be -attended for their punishment. - -_Truth._ Answ. I answer, I produce not these instances to prove a -permission of tares—anti-christians, heretics—which other scriptures -abundantly prove, but to make it clear, against the answerer’s -allegation, that even in the civil state permission of notorious evil -doers, even against the civil state, is not disapproved by God himself -and the wisest of his servants in its season. - - - - -CHAP. LV. - - -[Sidenote: Usury in a commonweal, or civil state, lawfully permitted.] - -_Truth._ I proceed. Hence it is that some generals of armies, and -governors of cities, towns, &c., do, and, as those former instances -prove, lawfully permit some evil persons and practices. As for instance, -in the civil state, usury: for the preventing of a greater evil in the -civil body, as stealing, robbing, murdering, perishing of the poor, and -the hindrance, or stop, of commerce and dealing in the commonwealth. -Just like physicians, wisely permitting noisome humours, and sometimes -diseases, when the cure or purging would prove more dangerous to the -destruction of the whole, a weak or crazy body, and specially at such a -time. - -Thus, in many other instances, it pleased the Father of lights, the God -of Israel, to permit that people, especially in the matter of their -demand of a king, wherein he pleaded that himself as well as Samuel was -rejected. - -[Sidenote: Permission of the tares in the field of the world for a -twofold good. 1. Of the good wheat. 2. Of the whole world, the field -itself.] - -This ground, to wit, for a common good of the whole, is the same with -that of the Lord Jesus commanding the tares to be permitted in the -world; because, otherwise, the good wheat should be endangered to be -rooted up out of the field or world also, as well as the tares. And -therefore, for the good sake, the tares, which are indeed evil, were to -be permitted: yea, and for the general good of the whole world, the field -itself, which, for want of this obedience to that command of Christ, -hath been and is laid waste and desolate with the fury and rage of civil -war, professedly raised and maintained, as all states profess, for the -maintenance of one true religion—after the pattern of that typical land -of Canaan—and to suppress and pluck up these tares of false prophets and -false professors, anti-christians, heretics, &c., out of the world. - -Hence _illæ lachrymæ_: hence Germany’s, Ireland’s, and now England’s, -tears and dreadful desolations, which ought to have been, and may be for -the future,—by obedience to the command of the Lord Jesus, concerning the -permission of tares to live in the world, though not in the church—I say, -ought to have been, and may be mercifully prevented. - - - - -CHAP. LVI. - - -_Peace._ I pray descend now to the second evil which you observe in the -answerer’s position, viz., that it would be evil to tolerate notorious -evil doers, seducing teachers, &c. - -_Truth._ I say, the evil is, that he most improperly and confusedly joins -and couples seducing teachers with scandalous livers. - -_Peace._ But is it not true, that the world is full of seducing teachers? -and is it not true, that seducing teachers are notorious evil doers? - -_Truth._ I answer: far be it from me to deny either. And yet, in two -things, I shall discover the great evil of this joining and coupling -seducing teachers and scandalous livers, as one adequate or proper object -of the magistrates’ care and work to suppress and punish. - -First, it is not an homogeneal (as we speak), but an heterogeneal -commixture of joining together of things most different in kinds and -natures, as if they were both of one consideration. - -[Sidenote: Seducing teachers, either pagan, Jewish, or anti-christian, -may yet be obedient subjects to the civil laws.] - -For who knows not but that many seducing teachers, either of the -paganish, Jewish, Turkish, or anti-christian religion, may be clear and -free from scandalous offences in their life, as also from disobedience -to the civil laws of a state? Yea, the answerer himself hath elsewhere -granted, that if the laws of a civil state be not broken, the peace is -not broken.[165] - -Again, who knows not that a seducing teacher properly sins against a -church or spiritual estate and laws of it, and, therefore, ought most -properly and only to be dealt withal in such a way, and by such weapons, -as the Lord Jesus himself hath appointed; gainsayers, opposites, and -disobedients—either within his church or without—to be convinced, -repelled, resisted, and slain withal? - -[Sidenote: Scandalous livers against the civil state, who they are.] - -Whereas, scandalous offenders against parents, against magistrates in -the fifth command, and so against the life, chastity, goods, or good -name in the rest, is properly transgression against the civil state and -common weal, or the worldly state of men: and, therefore, consequently, -if the world, or civil state, ought to be preserved by civil government -or governors, such scandalous offenders ought not to be tolerated, but -suppressed, according to the wisdom and prudence of the said government. - -[Sidenote: Mr. Cotton’s tenet justifies all the cruel proceedings against -Christ and Christians.] - -Secondly, as there is a fallacious conjoining and confounding together -persons of several kinds and natures, differing as much as spirit and -flesh, heaven and earth, each from other: so is there a silent and -implicit justification of all the unrighteous and cruel proceedings -of Jews and Gentiles against all the prophets of God, the Lord Jesus -himself, and all his messengers and witnesses, whom their accusers have -ever so coupled and mixed with notorious evil doers and scandalous livers. - -Elijah was a troubler of the state; Jeremy weakened the hand of the -people; yea, Moses made the people neglect their work; the Jews built the -rebellious and bad city; the three worthies regarded not the command of -the king; Christ Jesus deceived the people, was a conjuror and a traitor -against Cæsar in being king of the Jews—indeed He was so spiritually over -the true Jew, the Christian—therefore, he was numbered with notorious -evil doers, and nailed to the gallows between two malefactors. - -Hence Paul and all true messengers of Jesus Christ, are esteemed seducing -and seditious teachers and turners of the world upside down: yea, and -to my knowledge—I speak with honourable respect to the answerer, so far -as he hath laboured for many truths of Christ—the answerer himself hath -drunk of this cup, to be esteemed a seducing teacher. - - - - -CHAP. LVII. - - -_Peace._ Yea, but he produceth scriptures against such toleration, and -for persecuting men for the cause of conscience: “Christ,” saith he, “had -something against the angel of the church of Pergamos, for tolerating -them that held the doctrine of Balaam, and against the church of -Thyatira, for tolerating Jezebel to teach and seduce,” Rev. ii. 14, 20. - -_Truth._ I may answer, with some admiration and astonishment, how it -pleased the Father of lights and most jealous God to darken and veil the -eye of so precious a man, as not to seek out and propose some scriptures, -in the proof of so weighty an assertion, as at least might have some -colour for an influence of the civil magistrate in such cases: for— - -[Sidenote: Toleration. Rev. ii. 14, 20, examined.] - -First, he saith not that Christ had aught against the city Pergamos, -where Satan had his throne, Rev. ii. 14, but against the church at -Pergamos, in which was set up the throne of Christ. - -Secondly, Christ’s charge is not against the civil magistrate of -Pergamos, but the messenger, or ministry, of the church in Pergamos. - -Thirdly, I confess, so far as Balaam’s or Jezebel’s doctrine maintained -a liberty of corporal fornication, it concerned the cities of Pergamos -and Thyatira, and the angel or officers of those cities, to suppress not -only such practices, but such doctrines also: as the Roman emperor justly -punished Ovid the poet, for teaching the wanton art of love, leading to -and ushering on lasciviousness and uncleanness. - -Fourthly. Yet so far as Balaam’s teachers, or Jezebel, did seduce the -members of the church in Pergamos or Thyatira, to the worship of the -idolaters in Pergamos or Thyatira, which will appear to be the case—I -say, so far I may well and properly answer, as himself answered before -those scriptures, brought from Luke ix. and 2 Tim. ii., to prove patience -and permission to men opposite, viz., “these scriptures,” saith he, “are -directions to ministers of the gospel;” and in the end of that passage he -adds, “Much less do they speak at all to civil magistrates.”[166] - -[Sidenote: Christ’s ministers and churches, have power sufficient from -Christ to suppress Balaam and Jezebel seducing to false worship.] - -Fifthly. Either these churches and the angels thereof had power to -suppress these doctrines of Balaam, and to suppress Jezebel from -teaching, or they had not:— - -That they had not cannot be affirmed, for Christ’s authority is in the -hands of his ministers and churches, Matt. xvi. and xviii., and 1 Cor. v. - -If they had power, as must be granted, then, I conclude, sufficient -power to suppress such persons, whoever they were, that maintained -Balaam’s doctrine in the church at Pergamos—although the very -magistrates themselves of the city of Pergamos (if Christians): and to -have suppressed Jezebel from teaching and seducing in the church, had -she been lady, queen, or empress, if there were no more but teaching -without hostility. And if so, all power and authority of magistrates and -governors of Pergamos and Thyatira, and all submitting or appealing to -them in such cases, must needs fall, as none of Christ’s appointment. - -[Sidenote: The Christian world hath swallowed up Christianity.] - -Lastly. From this perverse wresting of what is writ to the church and -the officers thereof, as if it were written to the civil state and -officers thereof, all may see how, since the apostasy of anti-christ, -the Christian world (so called) hath swallowed up Christianity; how -the church and civil state, that is, the church and the world, are now -become one flock of Jesus Christ; Christ’s sheep, and the pastors or -shepherds of them, all one with the several unconverted, wild, or tame -beasts and cattle of the world, and the civil and earthly governors of -them: the Christian church, or kingdom of the saints, that stone cut out -of the mountain without hands, Dan. ii. 45, now made all one with the -mountain, or civil state, the Roman empire, from whence it is cut or -taken: Christ’s lilies, garden, and love, all one with the thorns, the -daughters, and wilderness of the world, out of which the spouse or church -of Christ is called; and amongst whom, in civil things, for a while here -below, she must necessarily be mingled and have converse, unless she will -go out of the world, before Christ Jesus, her Lord and husband, send for -her home into the heavens, 1 Cor. v. 10.[167] - - - - -CHAP. LVIII. - - -[Sidenote: The second head of reasons against such persecution, viz., the -profession of famous princes, King James, Stephen of Poland, and King of -Bohemia.] - -_Peace._ Having thus, by the help of Christ, examined those scriptures, -or writings of truth, brought by the author against persecution, and -cleared them from such veils and mists, wherewith Mr. Cotton hath -endeavoured to obscure and darken their lights: I pray you, now, by the -same gracious assistance, proceed to his answer to the second head of -reasons, from the profession of famous princes against persecution for -conscience, King James, Stephen of Poland, King of Bohemia, unto whom the -answerer returneth a treble answer.[168] - -“First,” saith he, “we willingly acknowledge that none is to be -persecuted at all, no more than they may be oppressed for righteousness’ -sake. - -“Again, we acknowledge that none is to be punished for his conscience, -though misinformed, as hath been said, unless his error be fundamental, -or seditiously and turbulently promoted, and that after due conviction of -his conscience, that it may appear he is not punished for his conscience, -but for sinning against his conscience. - -“Furthermore, we acknowledge, none is to be constrained to believe or -profess the true religion, till he be convinced in judgment of the truth -of it; but yet restrained he may be from blaspheming the truth, and from -seducing any unto pernicious errors.” - -[Sidenote: Isa. xl. 6; 2 Pet. ii.] - -_Truth._ This first answer consists of a repetition and enumeration -of such grounds or conclusions, as Mr. Cotton in the entrance of this -discourse laid down; and I believe that, through the help of God, in -such replies as I have made unto them, I have made it evident what weak -foundations they have in the scriptures of truth, as also that, when such -conclusions, excepting the first, as grass and the flower of the grass -shall fade, that holy word of the Lord, which the author against such -persecution produces, and I have cleared, shall stand for ever, even when -these heavens and earth are burnt. - -_Peace._ His second answer is this:—“What princes profess and practise, -is not a rule of conscience. They many times tolerate that in point -of state-policy, which cannot justly be tolerated in point of true -Christianity. - -“Again, Princes many times tolerate offenders out of very necessity, when -the offenders are either too many or too mighty for them to punish; in -which respect David tolerated Joab and his murders, but against his will.” - - - - -CHAP. LIX. - - -_Truth._ Unto those excellent and famous speeches of those princes, -worthy to be written in golden letters, or rows of diamonds, upon all the -gates of all the cities and palaces in the world, the answerer, without -any particular reply, returns two things. - -[Sidenote: Mr. Cotton’s unequal dealing with princes.] - -First, that princes’ profession and practice is no rule of conscience: -unto this, as all men will subscribe, so may they also observe how the -answerer deals with princes. - -One while they are the nursing fathers of the church, not only to feed, -but also to correct, and, therefore, consequently bound to judge what -is true feeding and correcting: and, consequently, all men are bound to -submit to their feeding and correcting. - -Another while, when princes cross Mr. Cotton’s judgment and practice, -then it matters not what the profession or practice of princes is: for, -saith he, their profession and practice is no rule to conscience. - -I ask then, unto what magistrates or princes will themselves, or any so -persuaded, submit, as unto keepers of both tables, as unto the antitypes -of the kings of Israel and Judah, and nursing fathers and mothers of the -church? - -First. Will it not evidently follow, that by these tenents they ought -not to submit to any magistrates in the world in these cases, but to -magistrates just of their own conscience? and— - -Secondly. That all other consciences in the world, except their own, must -be persecuted by such their magistrates?[169] - -And lastly. Is not this to make magistrates but steps and stirrups, to -ascend and mount up into their rich and honourable seats and saddles; I -mean great and settled maintenances, which neither the Lord Jesus, nor -any of his first messengers, the true patterns, did ever know? - - - - -CHAP. LX. - - -_Truth._ In the second place, he saith, that princes out of state-policy -tolerate what suits not with Christianity, and out of state-necessity -tolerate (as David did Joab) against their wills. - -To which I answer,— - -[Sidenote: The answerer acknowledgeth a necessity of some toleration.] - -First. That although with him, in the first, I confess that princes may -tolerate that out of state-policy which will not stand with Christianity, -yet, in the second, he must acknowledge with me, that there is a -necessity sometimes of state-toleration, as in the case of Joab, and so -his former affirmation, generally laid down (viz., that it is evil to -tolerate seducing teachers or scandalous livers), was not duly weighed in -the balance of the sanctuary, and is too light. - -[Sidenote: Christ Jesus the deepest politician that ever was, and yet he -commands a toleration of anti-christians.] - -Secondly. I affirm that the state-policy and state-necessity, which, for -the peace of the state and preventing of rivers of civil blood, permit -the consciences of men, will be found to agree most punctually with the -rules of the best politician that ever the world saw, the King of kings, -and Lord of lords, in comparison of whom Solomon himself had but a drop -of wisdom compared to Christ’s ocean, and was but a farthing candle -compared with the all and ever glorious Sun of righteousness. - -That absolute rule of this great politician for the peace of the field -which is the world, and for the good and peace of the saints who must -have a civil being in the world, I have discoursed of in his command of -permitting the tares, that is, anti-christians, or false Christians, to -be in the field of the world, growing up together with the true wheat, -true Christians. - - - - -CHAP. LXI. - - -_Peace._ His third answer is this:—[170] - -“For those three princes named by you, who tolerated religion, we -can name you more and greater who have not tolerated heretics and -schismatics, notwithstanding their pretence of conscience, and their -arrogating the crown of martyrdom to their sufferings.” - -“Constantine the Great at the request of the general council at Nice, -banished Arius, with some of his fellows, _Sozom._ lib. i. _Eccles. -Hist._ cap. 19, 20. - -“The same Constantine made a severe law against the Donatists: and the -like proceedings against them were used by Valentinian, Gratian, and -Theodosius, as Augustine reports in _Ep._ 166. Only Julian the Apostate -granted liberty to heretics as well as to pagans, that he might, by -tolerating all weeds to grow, choke the vitals of Christianity: which was -also the practice and sin of Valens the Arian. - -“Queen Elizabeth, as famous for her government as most of the former, it -is well known what laws she made and executed against papists. Yea, and -King James, one of your own witnesses, though he was slow in proceeding -against papists, as you say, for conscience’ sake, yet you are not -ignorant how sharply and severely he punished those whom the malignant -world calls puritans, men of more conscience and better faith than the -papists whom he tolerated.” - -[Sidenote: The princes of the world seldom take part with Christ.] - -_Truth._ Unto this, I answer: First, that for mine own part I would not -use an argument from the number of princes, witnessing in profession of -practice against persecution for cause of conscience; for the truth and -faith of the Lord Jesus must not be received with respect of faces, be -they never so high, princely and glorious. - -Precious pearls and jewels, and far more precious truth, are found in -muddy shells and places. The rich mines of golden truth lie hid under -barren hills, and in obscure holes and corners. - -[Sidenote: Princes not persecuting are very rare.] - -The most high and glorious God hath chosen the poor of the world, and -the witnesses of truth (Rev. xi.) are clothed in sackcloth, not in silk -or satin, cloth of gold or tissue: and, therefore, I acknowledge, if the -number of princes professing persecution be considered, it is rare to -find a king, prince, or governor like Christ Jesus, the King of kings, -and Prince of the princes of the earth, and who tread not in the steps of -Herod the fox, or Nero the lion, openly or secretly persecuting the name -of the Lord Jesus; such were Saul, Jeroboam, Ahab, though under a mask or -pretence of the name of the God of Israel.[171] - -[Sidenote: Buchanan’s item to King James.] - -To that purpose was it a noble speech of Buchanan, who, lying on his -death-bed, sent this item to King James:—“Remember my humble service to -his majesty, and tell him that Buchanan is going to a place where few -kings come.” - - - - -CHAP. LXII. - - -_Truth._ Secondly. I observe how inconsiderately—I hope not willingly—he -passeth by the reasons and grounds urged by those three princes for their -practices; for, as for the bare examples of kings or princes, they are -but like shining sands, or gilded rocks, giving no solace to such as make -woful shipwreck on them. - -[Sidenote: King James’s sayings against persecution.] - -In King James’s speech, he passeth by that golden maxim in divinity, -“that God never loves to plant his church by blood.” - -Secondly. That civil obedience may be performed from the papists. - -Thirdly. In his observation on Rev. xx., that true and certain note of -a false church, to wit, persecution: “The wicked are besiegers, the -faithful are besieged.” - -[Sidenote: King Stephen’s, of Poland, speech against persecution.] - -In King Stephen’s, of Poland, speech, he passeth by the true difference -between a civil and a spiritual government: “I am,” said Stephen, “a -civil magistrate over the bodies of men, not a spiritual over their -souls.” - -Now to confound these is Babel; and Jewish it is to seek for Moses, and -bring him from his grave (which no man shall find, for God buried him) -in setting up a national state or church, in a land of Canaan, which the -great Messiah abolished at his coming. - -[Sidenote: Forcing of conscience is a soul-rape. Persecution for -conscience, the lancet that letteth blood of kings and kingdoms.] - -Thirdly. He passeth by, in the speech of the King of Bohemia, that -foundation in grace and nature, to wit, “That conscience ought not to -be violated or forced:” and indeed it is most true, that a soul or -spiritual rape is more abominable in God’s eye, than to force and ravish -the bodies of all the women in the world. Secondly. That most lamentably -true experience of all ages, which that king observeth, viz., “That -persecution for cause of conscience hath ever proved pernicious, being -the causes of all those wonderful innovations of, or changes in, the -principallest and mightiest kingdoms of Christendom.” He that reads the -records of truth and time with an impartial eye, shall find this to be -the lancet that hath pierced the veins of kings and kingdoms, of saints -and sinners, and filled the streams and rivers with their blood. - -[Sidenote: All spiritual whores are bloody.] - -Lastly. That king’s observation of his own time,[172] viz., “That -persecution for cause of conscience was practised most in England, and -such places where popery reigned:” implying, as I conceive, that such -practices commonly proceed from that great whore the church of Rome, -whose daughters are like their mother, and all of a bloody nature, as -most commonly all whores be. - - - - -CHAP. LXIII. - - -Now thirdly. In that the answerer observeth, “That amongst the Roman -emperors, they that did not persecute were Julian the Apostate, and -Valens the Arian; whereas the good emperors, Constantine, Gratian, -Valentinian, and Theodosius, they did persecute the Arians, Donatists,” -&c:— - -[Sidenote: The godly sometimes evil actors, and the ungodly good actors.] - -_Answ._ It is no new thing for godly, and eminently godly men to perform -ungodly actions: nor for ungodly persons, for wicked ends, to act what in -itself is good and righteous. - -[Sidenote: Polygamy, or the many wives of the fathers.] - -Abraham, Jacob, David, Solomon, &c. (as well as Lamech, Saul, &c.) -lived in constant transgression against the institution of so holy and -so ratified a law of marriage, &c.; and this not against the light and -checks of conscience (as other sins are wont to be recorded of them), but -according to the dictate and persuasion of a resolved soul and conscience. - -[Sidenote: David’s advancing of God’s worship against God’s order.] - -David, out of zeal to God, with thirty thousand of Israel, and [with] -majestical solemnity, carries up the ark contrary to the order God was -pleased to appoint: the issue was both God’s and David’s great offence, 2 -Sam. vi. - -David in his zeal would build a house to entertain his God! What more -pious? and what more (in show) seriously consulted, when the prophet -Nathan is admitted counsellor? 2 Sam. vii. - -And probable it is, that his slaughter of Uriah was not without a good -end, to wit, to prevent the dishonour of God’s name in the discovery -of his adultery with Bathsheba. Yet David was holy and precious to God -still, though like a jewel fallen into the dirt. Whereas King Ahab, -though acting his fasting and humiliation, was but Ahab still, though his -act, in itself, was a duty, and found success with God. - - - - -CHAP. LXIV. - - -_Peace._ I have often heard that history reports, and I have heard that -Mr. Cotton himself hath affirmed it, that Christianity fell asleep in -Constantine’s bosom, and [in] the laps and bosoms of those emperors -professing the name of Christ. - -[Sidenote: Constantine and the good emperors, are confessed to have done -more hurt to the name and crown of the Lord Jesus, than the persecuting -Neros, &c. The garden of the church, and field of the world, made all one -by anti-christianism.] - -_Truth._ The unknowing zeal of Constantine and other emperors, did more -hurt to Christ Jesus’s crown and kingdom, than the raging fury of the -most bloody Neros.[173] In the persecutions of the latter, Christians -were sweet and fragrant, like spice pounded and beaten in mortars. But -these good emperors, persecuting some erroneous persons, Arius, &c., and -advancing the professors of some truths of Christ—for there was no small -number of truths lost in those times—and maintaining their religion by -the material sword—I say, by this means Christianity was eclipsed, and -the professors of it fell asleep, Cant. v. 2. Babel, or confusion, was -ushered in, and by degrees the gardens of the churches of saints were -turned into the wilderness of whole nations, until the whole world became -Christian, or Christendom, Rev. xii. and xiii. - -Doubtless those holy men, emperors and bishops, intended and aimed right -to exalt Christ; but not attending to the command of Christ Jesus, to -permit the tares to grow in the field of the world, they make the garden -of the church and field of the world to be all one; and might not only -sometimes, in their zealous mistakes, persecute good wheat instead of -tares, but also pluck up thousands of those precious stalks by commotions -and combustions about religion, as hath been since practised in the great -and wonderful changes wrought by such wars in many great and mighty -states and kingdoms, as we heard even now in the observation of the King -of Bohemia. - - - - -CHAP. LXV. - - -_Peace._ Dear Truth, before you leave this passage concerning the -emperors, I shall desire you to glance your eye on this not unworthy -observation, to wit, how fully this worthy answerer hath learned to speak -the roaring language of lion-like persecution, far from the purity and -peaceableness of the lamb, which he was wont to express in England. For -thus he writes:— - -“More and greater princes than these you mention,” saith he, “have not -tolerated heretics and schismatics, notwithstanding their pretence -of conscience, and their arrogating the crown of martyrdom to their -sufferings.” - -[Sidenote: The language of persecutors—the wolves and hunters of the -world.] - -_Truth._ Thy tender ear and heart, sweet Peace, endure not such -language. It is true, that these terms, heretics (or wilfully obstinate) -and schismatics (or renders) are used in holy writ. It is true also, -that such pretend conscience, and challenge the crown of martyrdom to -their suffering. Yet since, as King James spake in his mark of a false -church on Rev. xx., the wicked persecute and besiege, and the godly -are persecuted and besieged, this is the common clamour of persecutors -against the messengers and witnesses of Jesus in all ages, viz., you are -heretics, schismatics, factious, seditious, rebellious. Have not all -truth’s witnesses heard such reproaches? You pretend conscience: you say -you are persecuted for religion: you will say you are martyrs? - -Oh! it is hard for God’s children to fall to opinion and practice of -persecution, without the ready learning the language thereof. And -doubtless, that soul that can so readily speak Babel’s language, hath -cause to fear that he hath not yet in point of worship left the gates or -suburbs of it. - -_Peace._ Again, in blaming Julian and Valens the Arian, for tolerating -“all weeds to grow, he notes their sinful end, that thereby they might -choke the vitals of Christianity;” and seems to consent, in this and -other passages foregoing and following on a speech of Jerome, that the -weeds of false religion tolerated in the world, have a power to choke and -kill true Christianity in the church. - -[Sidenote: Christ’s lilies may flourish in his church, notwithstanding -the abundance of weeds (in the world) permitted.] - -_Truth._ I shall more fully answer to this on Jerome’s speech, and show -that if the weeds be kept out of the garden of the church, the roses and -lilies therein will flourish, notwithstanding that weeds abound in the -field of the civil state. When Christianity began to be choked, it was -not when Christians lodged in cold prisons, but down-beds of ease, and -persecuted others, &c. - - - - -CHAP. LXVI. - - -_Peace._ He ends this passage with approbation of Queen Elizabeth for -persecuting the papists, and a reproof to King James for his persecuting -the puritans, &c. - -[Sidenote: The persecutions of Queen Elizabeth and King James compared -together.] - -_Truth._ I answer, if Queen Elizabeth, according to the answerer’s tenent -and conscience, did well to persecute according to her conscience, King -James did not ill in persecuting according to his.[174] For Mr. Cotton -must grant, that either King James was not fit to be a king, had not -the essential qualifications of a king, in not being able rightly to -judge who ought to be persecuted, and who not: or else he must confess -that King James, and all magistrates, must persecute such whom in their -conscience they judge worthy to be persecuted. - -I say it again, though I neither approve Queen Elizabeth or King James -in such their persecutions, yet such as hold this tenent of persecuting -for conscience, must also hold that civil magistrates are not essentially -fitted and qualified for their function and office, except they can -discern clearly the difference between such as are to be punished and -persecuted, and such as are not. - -Or else, if they be essentially qualified, without such a religious -spirit of discerning, and yet must persecute the heretic, the -schismatic, &c., must they not persecute according to their consciences -and persuasion? And then doubtless, though he be excellent for civil -government, may he easily, as Paul did ignorantly, persecute the Son of -God instead of the son of perdition. - -Therefore, lastly, according to Christ Jesus’ command, magistrates -are bound not to persecute, and to see that none of their subjects -be persecuted and oppressed for their conscience and worship, being -otherwise subject and peaceable in civil obedience. - - - - -CHAP. LXVII. - - -In the second place, I answer and ask, what glory to God, what good -to the souls or bodies of their subjects, shall princes, or did these -princes bring in persecuting? &c. - -[Sidenote: In his opening of the seven vials, in print, Mr. Cotton -confesseth that Queen Elizabeth’s persecuting the papists had almost -ruined the English nation.] - -_Peace._ Mr. Cotton tells us, in his discourse upon the third vial,[175] -that Queen Elizabeth had almost fired the world in civil combustions by -such her persecuting: for though he bring it in to another end, yet he -confesseth that it “raised all Christendom in combustion; raised the -wars of 1588 and the Spanish Invasion;” and he adds, both concerning the -English nation and the Dutch, “that if God had not borne witness to his -people and their laws, in defeating the intendments of their enemies, -against both the nations, it might have been the ruin of them both.” - -[Sidenote: The wars between the papists and the protestants.] - -_Truth._ That those laws and practices of Queen Elizabeth raised those -combustions in Christendom, I deny not: that they might likely have cost -the ruin of English and Dutch, I grant. - -That it was God’s gracious work in defeating the intendments of their -enemies, I thankfully acknowledge. But that God bore witness to such -persecutions and laws for such persecutions, I deny: for, - -First, event and success come alike to all, and are no argument of love, -or hatred, &c. - -Secondly, the papists in their wars have ever yet had, both in peace and -war, victory and dominion; and therefore, if success be the measure, God -hath borne witness unto them. - -It is most true, what Daniel in his eighth, and eleventh, and twelfth -chapters, and John in his Revelation, eleventh, twelfth, and thirteenth -chapters, write of the great success of anti-christ against Christ Jesus -for a time appointed. - -[Sidenote: Eventus omnis belli incertus.] - -Success was various between Charles V. and some German princes: Philip of -Spain and the Low Countries; the French king and his protestant subjects: -sometimes losing, sometimes winning, interchangeably. - -[Sidenote: The wars and success of the Waldensian witnesses against three -popes and their popish armies.] - -But most memorable is the famous history of the Waldenses and Albigenses, -those famous witnesses of Jesus Christ, who rising from Waldo, at Lyons -in France (1160), spread over France, Italy, Germany, and almost all -countries, into thousands and ten thousands, making separation from the -pope and church of Rome. These fought many battles with various success, -and had the assistance and protection of divers great princes against -three succeeding popes and their armies; but after mutual slaughters and -miseries to both sides, the final success of victory fell to the popedom -and Romish church, in the utter extirpation of those famous Waldensian -witnesses. - -[Sidenote: God’s people victorious overcomers, and with what weapons.] - -God’s servants are all overcomers when they war with God’s weapons, in -God’s cause and worship: and in Rev. second and third chapters, seven -times it is recorded—To him that overcometh, in Ephesus; to him that -overcometh, in Sardis, &c.; and Rev. twelfth, God’s servants overcame the -dragon, or devil, in the Roman emperors by three weapons—the blood of the -Lamb, the word of their testimony, and the not loving of their lives unto -the death. - - - - -CHAP. LXVIII. - - -[Sidenote: The third head of arguments from ancient and later writers.] - -_Peace._ The answerer, in the next place, descends to the third and last -head of arguments produced by the author, taken from the judgment of -ancient and later writers, yea, even of the papists themselves, who have -condemned persecution for conscience’ sake: some of which the answerer -pleaseth to answer, and thus writeth:—[176] - -[Sidenote: The Christian church doth not persecute but is persecuted.] - -“You begin with Hilary, whose testimony without prejudice to the truth we -may admit: for it is true, the Christian church doth not persecute, but -is persecuted. But to excommunicate a heretic, is not to persecute, that -is, it is not to punish an innocent but a culpable and damnable person, -and that not for conscience, but for persisting in error against light of -conscience, whereof he hath been convinced.” - -_Truth._ In this answer there are two things:— - -First. His confession of the same truth affirmed by Hilarius, to wit, -that the Christian church doth not persecute, but is persecuted: suiting -with that foregoing observation of King James from Rev. xx. - -_Peace._ Yet to this he adds a colour thus: “which,” saith he, “we may -admit without prejudice to the truth.” - -[Sidenote: Persecuting churches cannot be Christ’s churches.] - -_Truth._ I answer, If it be a mark of the Christian church to be -persecuted, and of the anti-christian, or false church, to persecute, -then those churches cannot be truly Christian, according to the first -institution, which either actually themselves, or by the civil power of -kings and princes given to them, or procured by them to fight for them, -do persecute such as dissent from them, or be opposite against them. - -_Peace._ Yea; but in the second place he addeth, “that to excommunicate -a heretic is not to persecute, but to punish him for sinning against the -light of his own conscience,” &c. - -_Truth._ I answer, If this worthy answerer were thoroughly awaked from -the spouse’s spiritual slumber (Cant. v. 3), and had recovered from the -drunkenness of the great whore who intoxicateth the nations, Rev. xvii. -2, it is impossible that he should so answer: for— - -[Sidenote: The nature of excommunication.] - -First. Who questioneth whether to excommunicate a heretic, that is, an -obstinate gainsayer, as we have opened the word upon Tit. iii.,—I say, -who questioneth whether that be to persecute?—excommunication being of a -spiritual nature, a sentence denounced by the word of Christ Jesus, the -spiritual King of his church; and a spiritual killing by the most sharp -two-edged sword of the Spirit, in delivering up the person excommunicate -to Satan. Therefore, who sees not that his answer comes not near our -question?[177] - -_Peace._ In the answerer’s second conclusion, in the entrance of this -discourse, he proves persecution against a heretic for sinning against -his conscience, and quotes Tit. iii. 10, which only proves, as I have -there made it evident, a spiritual rejecting or excommunicating from the -church of God, and so comes not near the question. - -[Sidenote: What persecution, or hunting, is.] - -Here, again, he would prove churches charged to be false, because they -persecute; I say, he would prove them not to be false, because they -persecute not: for, saith he, excommunication is not persecution. -Whereas the question is, as the whole discourse, and Hilary’s own -amplification of the matter in this speech, and the practice of all ages -testify, whether it be not a false church that doth persecute other -churches or members, opposing her in spiritual and church matters, not -by excommunications, but by imprisonments, stocking, whipping, fining, -banishing, hanging, burning, &c., notwithstanding that such persons in -civil obedience and subjection are unreprovable. - -[Sidenote: Christ’s spouse no scratcher or fighter.] - -_Truth._ I conclude this passage with Hilarius and the answerer, that the -Christian church doth not persecute; no more than a lily doth scratch the -thorns, or a lamb pursue and tear the wolves, or a turtle-dove hunt the -hawks and eagles, or a chaste and modest virgin fight and scratch like -whores and harlots.[178] - -And for punishing the heretic for sinning against his conscience after -conviction—which is the second conclusion he affirmeth—to be by a civil -sword, I have at large there answered. - - - - -CHAP. LXIX. - - -_Peace._ In the next place, he selecteth one passage out of -Hilary—although there are many golden passages there expressed _against_ -the use of civil, earthly powers in the affairs of Christ. The passage is -this:— - -[Sidenote: Who cannot be won by the word, must not be compelled by the -sword.] - -“It is true also what he saith, that neither the apostles nor we may -propagate Christian religion by the sword; but if pagans cannot be won by -the word, they are not to be compelled by the sword. Nevertheless, this -hindereth not,” saith he, “but if they or any other should blaspheme the -true God and his true religion, they ought to be severely punished; and -no less do they deserve, if they seduce from the truth to damnable heresy -or idolatry.” - -_Truth._ In which answer I observe, first, his agreement with Hilary, -that the Christian religion may not be propagated by the civil sword. - -Unto which I reply and ask, then what means this passage in his first -answer to the former speeches of the king,[179] viz., “We acknowledge -that none is to be constrained to believe or profess the true religion, -till he be convinced in judgment of the truth of it?”[180] implying two -things. - -First. That the civil magistrate, who is to constrain with the civil -sword, must judge all the consciences of their subjects, whether they be -convinced or no. - -Secondly. When the civil magistrate discerns that his subjects’ -consciences are convinced, then he may constrain them _vi et armis_, -hostilely. - -[Sidenote: Constraint upon consciences in Old and New England.] - -And accordingly, the civil state and magistracy judging in spiritual -things, who knows not what constraint lies upon all consciences, in old -and New England, to come to church, and pay church duties,[181] which -is upon the point—though with a sword of a finer gilt and trim in New -England—nothing else but that which he confesseth Hilary saith true -should not be done, to wit, a propagation of religion by the sword.[182] - -Again, although he confesseth that propagation of religion ought not to -be by the sword, yet he maintaineth the use of the sword, when persons, -in the judgment of the civil state, for that is implied, blaspheme the -true God, and the true religion, and also seduce others to damnable -heresy and idolatry. Which, because he barely affirmeth in this place, I -shall defer my answer unto the after reasons of Mr. Cotton and the elders -of New English churches; where scriptures are alleged, and in that place, -by God’s assistance, they shall be examined and answered. - - - - -CHAP. LXX. - - -[Sidenote: Tertullian’s speech discussed.] - -_Peace._ The answerer thus proceeds:[183] “Your next writer is -Tertullian, who speaketh to the same purpose in the place alleged by -you. His intent is only to restrain Scapula, the Roman governor of -Africa, from persecuting the Christians, for not offering sacrifice -to their gods: and for that end, fetched an argument from the law of -natural equity, not to compel any to any religion, but permit them to -believe [willingly], or not to believe at all. Which we acknowledge; and -accordingly we judge, the English may permit the Indians to continue in -their unbelief. Nevertheless, it will not therefore be lawful [openly] to -tolerate the worship of devils or idols, to the seduction of any from the -truth.” - -_Truth._ Answ. In this passage he agreeth with Tertullian, and gives -instance in America of the English permitting the Indians to continue -in their unbelief: yet withal he affirmeth it not lawful to tolerate -worshipping of devils, or seduction from the truth. - -[Sidenote: The Indians of New England permitted by the English not only -to continue in their unbelief (which they cannot cure) but also in their -false worship which they might by the civil sword restrain.] - -I answer, that in New England it is well known that they not only permit -the Indians to continue in their unbelief, which neither they nor all the -ministers of Christ on earth, nor angels in heaven, can help, not being -able to work belief: but they also permit or tolerate them in their -paganish worship, which cannot be denied to be a worshipping of devils, -as all false worship is.[184] - -And therefore, consequently, according to the same practice, did they -walk by rule and impartially, not only the Indians, but their countrymen, -French, Dutch, Spanish, Persians, Turks, Jews, &c., should also be -permitted in their worships, if correspondent in civil obedience. - -_Peace._ He adds further, “When Tertullian saith, ‘That another man’s -religion neither hurteth nor profiteth any;’ it must be understood of -private worship and religion professed in private: otherwise a false -religion professed by the members of the church, or by such as have given -their names to Christ, will be the ruin and desolation of the church, as -appeareth by the threats of Christ to the churches, Rev. ii.” - -_Truth._ I answer: passing by that unsound distinction of members of the -church, or those that have given their names to Christ, which in point of -visible profession and worship will appear to be all one, it is plain— - -First. That Tertullian doth not there speak of private, but of public -worship and religion. - -[Sidenote: In two cases a false religion will not hurt the true church or -the state.] - -Secondly. Although it be true in a church of Christ, that a false -religion or worship permitted, will hurt, according to those threats of -Christ, Rev. ii., yet in two cases I believe a false religion will not -hurt,—which is most like to have been Tertullian’s meaning. - -First. A false religion out of the church will not hurt the church, no -more than weeds in the wilderness hurt the enclosed garden, or poison -hurt the body when it is not touched or taken, yea, and antidotes are -received against it. - -Secondly. A false religion and worship will not hurt the civil state, -in case the worshippers break no civil law: and the answerer elsewhere -acknowledgeth, that the civil laws not being broken, civil peace is not -broken: and this only is the point in question.[185] - - - - -CHAP. LXXI. - - -[Sidenote: The seducing or infecting of others, discussed.] - -_Peace._ “Your next author,” saith he,[186] “Jerome, crosseth not the -truth, nor advantageth your cause; for we grant what he saith, that -heresy must be cut off with the sword of the Spirit: but this hinders -not, but that being so cut down, if the heretic will persist in his -heresy to the seduction of others, he may be cut off also by the civil -sword, to prevent the perdition of others. And that to be Jerome’s -meaning, appeareth by his note upon that of the apostle, _A little -leaven leaveneth the whole lump_. Therefore,” saith he, “a spark as soon -as it appeareth, is to be extinguished, and the leaven to be removed -from the rest of the dough; rotten pieces of flesh are to be cut off, -and a scabbed beast is to be driven from the sheepfold; lest the whole -house, body, mass of dough, and flock, be set on fire with the spark, be -putrefied with the rotten flesh, soured with the leaven, perish by the -scabbed beast.” - -[Sidenote: The answerer trusteth not to the sword of the Spirit only, in -spiritual causes.] - -_Truth._ I answer, first, he granteth to Jerome,[187] that heresy must -be cut off with the sword of the Spirit; yet, withal, he maintaineth -a cutting off by a second sword, the sword of the magistrate; and -conceiveth that Jerome so means, because he quoteth that of the apostle, -_A little leaven leaveneth the whole lump_. - -Answ. It is no argument to prove that Jerome meant a civil sword, by -alleging 1 Cor. v. 6, or Gal. v. 9, which properly and only approve a -cutting off by the sword of the Spirit in the church, and the purging out -of the leaven in the church, in the cities of Corinth and Galatia. - -[Sidenote: The absolute sufficiency of the sword of the Spirit.] - -And if Jerome should so mean as himself doth, yet, first, that grant of -his, that heresy must be cut off with the sword of the Spirit, implies an -absolute sufficiency in the sword of the Spirit to cut it down, according -to that mighty operation of scriptural weapons, 2 Cor. x. 4, powerfully -sufficient, either to convert the heretic to God, and subdue his very -thoughts into subjection to Christ, or else spiritually to slay and -execute him. - -[Sidenote: The church of Christ to be kept pure.] - -Secondly. It is clear to be the meaning of the apostle, and of the Spirit -of God, not there to speak to the church in Corinth, or Galatia, or any -other church, concerning any other dough, or house, or body, or flock, -but the dough, the body, the house, the flock of Christ, his church: out -of which such sparks, such leaven, such rotten flesh, and scabbed sheep, -are to be avoided. - -[Sidenote: A national church not instituted by Christ Jesus.] - -Nor could the eye of this worthy answerer ever be so obscured, as to run -to a smith’s shop for a sword of iron and steel to help the sword of -the Spirit, if the Sun of righteousness had once been pleased to show -him, that a national church, which elsewhere he professeth against, a -state-church, whether explicit, as in old England, or implicit, as in -New, is not the institution of the Lord Jesus Christ.[188] - -[Sidenote: The national church of the Jews. 1 Sam. xiii.] - -The national, typical state-church of the Jews, necessarily called for -such weapons; but the particular churches of Christ in all parts of the -world, consisting of Jews or Gentiles, are powerfully able, by the sword -of the Spirit to defend themselves, and offend men or devils, although -the state or kingdom, wherein such a church or churches of Christ are -gathered, have neither carnal spear nor sword, &c.; as once it was in the -national church of the land of Canaan. - - - - -CHAP. LXXII. - - -[Sidenote: Man hath no power to make laws to bind conscience.] - -_Peace._ “Brentius, whom you next quote,” saith he,[189] “speaketh not to -your cause. We willingly grant you, that man hath no power to make laws -to bind conscience; but this hinders not, but men may see the laws of God -observed which do bind conscience.” - -_Truth._ I answer, In granting with Brentius that man hath not power -to make laws to bind conscience, he overthrows such his tenent and -practice as restrain men from their worship according to their conscience -and belief, and constrain them to such worships, though it be out of a -pretence that they are convinced, which their own souls tell them they -have no satisfaction nor faith in.[190] - -Secondly. Whereas he affirmeth that men may make laws to see the laws of -God observed:— - -I answer, as God needeth not the help of a material sword of steel -to assist the sword of the Spirit in the affairs of conscience, so -those men, those magistrates, yea, that commonwealth which makes such -magistrates, must needs have power and authority from Christ Jesus to -sit as judge, and to determine in all the great controversies concerning -doctrine, discipline, government, &c. - -[Sidenote: Desperate consequences unavoidable.] - -And then I ask, whether upon this ground it must not evidently follow, -that— - -Either there is no lawful commonwealth, nor civil state of men in the -world, which is not qualified with this spiritual discerning: and then -also, that the very commonweal hath more light concerning the church of -Christ, than the church itself. - -Or, that the commonweal and magistrates thereof, must judge and punish -as they are persuaded in their own belief and conscience, be their -conscience paganish, Turkish, or anti-christian. What is this but to -confound heaven and earth together, and not only to take away the being -of Christianity out of the world, but to take away all civility, and the -world out of the world, and to lay all upon heaps of confusion? - - - - -CHAP. LXXIII. - - -[Sidenote: Luther’s testimony in this case discussed.] - -_Peace._ “The like answer,” saith he,[191] “may be returned to Luther, -whom you next allege. - -“First. That the government of the civil magistrate extendeth no further -than over the bodies and goods of their subjects, not over their souls; -and, therefore, they may not undertake to give laws unto the souls and -consciences of men. - -“Secondly. That the church of Christ doth not use the arm of secular -power to compel men to the true profession of the truth, for this is to -be done with spiritual weapons, whereby Christians are to be exhorted, -not compelled. But this,” saith he, “hindereth not that Christians -sinning against light of faith and conscience, may justly be censured by -the church with excommunication, and by the civil sword also, in case -they shall corrupt others to the perdition of their souls.” - -_Truth._ I answer, in this joint confession of the answerer with Luther, -to wit, that the government of the civil magistrate extendeth no further -than over the bodies and goods of their subjects, not over their souls: -who sees not what a clear testimony from his own mouth and pen is given, -to wit, that either the spiritual and church estate, the preaching -of the word, and the gathering of the church, the baptism of it, the -ministry, government, and administrations thereof, belong to the civil -body of the commonweal, that is, to the bodies and goods of men, which -seems monstrous to imagine? Or else that the civil magistrate cannot, -without exceeding the bounds of his office, meddle with those spiritual -affairs?[192] - -[Sidenote: Mr. Cotton’s positions evidently proved contradictory to -themselves.] - -Again, necessarily must it follow, that these two are contradictory to -themselves, to wit,— - -The magistrates’ power extends no further than the bodies and goods of -the subject, and yet— - -The magistrate must punish Christians for sinning against the light of -faith and conscience, and for corrupting the souls of men. The Father of -lights make this worthy answerer, and all that fear him, to see their -wandering in this case: not only from his fear, but also from the light -of reason itself, their own convictions and confessions. - -Secondly. In his joint confession with Luther, that the church doth not -use the secular power to compel men to the faith and profession of the -truth, he condemneth, as before I have observed,— - -First. His former implication, viz., that they may be compelled when they -are convinced of the truth of it. - -Secondly. Their own practice who suffer no man of any different -conscience and worship to live in their jurisdiction, except that he -depart from his own exercise of religion and worship, differing from the -worship allowed of in the civil state, yea, and also actually submit to -come to their church. - -[Sidenote: Hearing of the word of God in a church estate a part of God’s -worship.] - -Which, however it is coloured over with this varnish, viz., that men are -compelled no further than unto the hearing of the word, unto which all -men are bound, yet it will appear, that teaching and being taught in a -church estate is a church worship, as true and proper a church worship as -the supper of the Lord, Acts ii. 46. - -Secondly. All persons, papist and protestant, that are conscientious, -have always suffered upon this ground especially, that they have refused -to come to each other’s church or meeting. - - - - -CHAP. LXXIV. - - -[Sidenote: Papists’ plea for toleration of conscience.] - -_Peace._ The next passage in the author which the answerer descends -unto, is the testimony of the papists themselves, a lively and shining -testimony, from scriptures alleged both against themselves and all that -associate with them (as power is in their hand) in such unchristian and -bloody both tenents and practices. - -“As for the testimony of the popish book,” saith he,[193] “we weigh it -not, as knowing whatever they speak for toleration of religion where -themselves are under hatches, when they come to sit at stern they -judge and practise quite contrary, as both their writings and judicial -proceedings have testified to the world these many years.” - -_Truth._ I answer, although both writings and practices have been such, -yet the scriptures and expressions of truth alleged and uttered by them, -speak loud and fully for them when they are under the hatches, that -for their conscience and religion they should not there be choked and -smothered, but suffered to breathe and walk upon the decks, in the air -of civil liberty and conversation, in the ship of the commonwealth, upon -good assurance given of civil obedience to the civil state. - -[Sidenote: The protestants partial in the case of persecution.] - -Again, if this practice be so abominable in his eyes from the papists, -viz., that they are so partial as to persecute when they sit at helm, and -yet cry out against persecution when they are under the hatches, I shall -beseech the righteous Judge of the whole world to present, as in a water -or glass where face answereth to face, the faces of the papist to the -protestant, answering to each other in the sameness of partiality, both -of this doctrine and practice. - -When Mr. Cotton and others have formerly been under hatches, what sad and -true complaints have they abundantly poured forth against persecution! -How have they opened that heavenly scripture, Cant. iv. 8, where -Christ Jesus calls his tender wife and spouse from the fellowship with -persecutors in their dens of lions and mountains of leopards? - -But coming to the helm, as he speaks of the papists, how, both by -preaching, writing, printing, practice, do they themselves—I hope in -their persons lambs—unnaturally and partially express towards others the -cruel nature of such lions and leopards? - -[Sidenote: A false balance in God’s matters abominable to God.] - -Oh! that the God of heaven might please to tell them how abominable in -his eyes are a weight and a weight, a stone and a stone, in the bag of -weights!—one weight for themselves when they are under hatches, and -another for others when they come to helm. - -Nor shall their confidence of their being in the truth, which they judge -the papists and others are not in, no, nor the truth itself, privilege -them to persecute others, and to exempt themselves from persecution, -because (as formerly)— - -[Sidenote: Sheep cannot hunt, no, not the wolves.] - -First, it is against the nature of true sheep to persecute, or hunt -the beasts of the forest: no, not the same wolves who formerly have -persecuted themselves.[194] - -Secondly, if it be a duty and charge upon all magistrates, in all parts -of the world, to judge and persecute in and for spiritual causes, then -either they are no magistrates who are not able to judge in such cases, -or else they must judge according to their consciences, whether pagan, -Turkish, or anti-christian. - -[Sidenote: Pills to purge out the spirit of persecution.] - -Lastly, notwithstanding their confidence of the truth of their own -way, yet the experience of our fathers’ errors, our own mistakes and -ignorance, the sense of our own weaknesses and blindness in the depths -of the prophecies and mysteries of the kingdom of Christ, and the great -professed expectation of light to come which we are not now able to -comprehend, may abate the edge, yea, sheath up the sword of persecution -toward any, especially [toward] such as differ not from them in doctrines -of repentance, or faith, or holiness of heart and life, and hope of -glorious and eternal union to come, but only in the way and manner of the -administrations of Jesus Christ. - - - - -CHAP. LXXV. - - -_Peace._ To close this head of the testimony of writers, it pleaseth the -answerer to produce a contrary testimony of Austin, Optatus, &c.[195] - -[Sidenote: Superstition and persecution have had many votes from God’s -own people.] - -_Truth._ I readily acknowledge, as formerly I did concerning the -testimony of princes, that anti-christ is too hard for Christ at votes -and numbers; yea, and believe that in many points, wherein the servants -of God these many hundred years have been fast asleep, superstition and -persecution have had more suffrages and votes from God’s own people, than -hath either been honourable to the Lord, or peaceable to their own or -the souls of others: therefore, not to derogate from the precious memory -of any of them, let us briefly consider what they have in this point -affirmed. - -To begin with Austin: “They murder,” saith he, “souls, and themselves are -afflicted in body, and they put men to everlasting death, and yet they -complain when themselves are put to temporal death.”[196] - -[Sidenote: Austin’s saying for persecution examined.] - -I answer, this rhetorical persuasion of human wisdom seems very -reasonable in the eye of flesh and blood; but one scripture more prevails -with faithful and obedient souls than thousands of plausible and eloquent -speeches: in particular, - -[Sidenote: Soul-killing.] - -First, the scripture useth soul-killing in a large sense, not only for -the teaching of false prophets and seducers, but even for the offensive -walking of Christians: in which respect, 1 Cor. viii. 9, a true -Christian may be guilty of destroying a soul for whom Christ died, and -therefore by this rule ought to be hanged, burned, &c. - -Secondly, that plausible similitude will not prove that every false -teaching or false practice actually kills the soul, as the body is slain, -and slain but once; for souls infected or bewitched may again recover, 1 -Cor. v.; Gal. v.; 2 Tim. ii., &c.[197] - -[Sidenote: Punishments provided by Christ Jesus against soul-killers and -soul-wounders.] - -Thirdly, for soul-killings, yea, also for soul-woundings and grievings, -Christ Jesus hath appointed remedies sufficient in his church. There -comes forth a two-edged sword out of his mouth (Rev. i. and Rev. ii.), -able to cut down heresy, as is confessed: yea, and to kill the heretic: -yea, and to punish his soul everlastingly, which no sword of steel can -reach unto in any punishment comparable or imaginable. And therefore, -in this case, we may say of this spiritual soul-killing by the sword of -Christ’s mouth, as Paul concerning the incestuous person, 2 Cor. ii. [6,] -_Sufficient is this punishment_, &c. - -Fourthly, although no soul-killers, nor soul-grievers, may be suffered -in the spiritual state, or kingdom of Christ, the church; yet he hath -commanded that such should be suffered and permitted to be and live in -the world, as I have proved on Matt. xiii.: otherwise thousands and -millions, of souls and bodies both, must be murdered and cut off by civil -combustions and bloody wars about religion. - -[Sidenote: Men dead in sin cannot be soul-killed. A national enforced -religion, or a civil war for religion, the two great preventers of -soul-conversion and life.] - -Fifthly, I argue thus: the souls of all men in the world are either -naturally dead in sin, or alive in Christ. If dead in sin, no man can -kill them, no more than he can kill a dead man: nor is it a false -teacher, or false religion, that can so much prevent the means of -spiritual life, as one of these two:—either the force of a material -sword, imprisoning the souls of men in a state or national religion, -ministry, or worship: or, secondly, civil wars and combustions for -religion’s sake, whereby men are immediately cut off without any longer -means of repentance. - -Now again, for the souls that are alive in Christ, he hath graciously -appointed ordinances powerfully sufficient to maintain and cherish that -life—armour of proof able to defend them against men and devils. - -Secondly, the soul once alive in Christ, is like Christ himself, Rev. i. -18, alive for ever, Rom. vi. 8; and cannot die a spiritual death. - -[Sidenote: Soul-killers prove, by the grace of Christ, soul-savers.] - -Lastly, grant a man to be a false teacher, a heretic, a Balaam, a -spiritual witch, a wolf, a persecutor, breathing out blasphemies against -Christ and slaughters against his followers, as Paul did, Acts ix. 1, I -say, these who appear soul-killers to-day, by the grace of Christ may -prove, as Paul, soul-savers to-morrow: and saith Paul to Timothy, 1 Tim. -iv. [16,] _Thou shalt save thyself and them that hear thee_: which all -must necessarily be prevented, if all that comes within the sense of -these soul-killers must, as guilty of blood, be corporally killed and put -to death.[198] - - - - -CHAP. LXXVI. - - -[Sidenote: Optatus examined.] - -_Peace._ Dear Truth, your answers are so satisfactory to Austin’s speech, -that if Austin himself were now living, methinks he should be of your -mind. I pray descend to Optatus, “who,” saith the answerer, “justifies -Macarius for putting some heretics to death, affirming that he had done -no more herein than what Moses, Phineas, and Elias had done before him.” - -[Sidenote: Persecutors leave Christ, and fly to Moses for their practice.] - -_Truth._ These are shafts usually drawn from the quiver of the ceremonial -and typical state of the national church of the Jews, whose shadowish and -figurative state vanished at the appearing of the body and substance, the -Sun of righteousness, who set up another kingdom, or church, Heb. xii. -[27,] ministry and worship: in which we find no such ordinance, precept, -or precedent of killing men by material swords for religion’s sake. - -More particularly concerning Moses, I query what commandment, or practice -of Moses, either Optatus, or the answerer here intend? Probably that -passage of Deut. xiii. [15,] wherein Moses appointed a slaughter, either -of a person or a city, that should depart from the God of Israel, -with whom that national church was in covenant. And if so, I shall -particularly reply to that place in my answer to the reasons hereunder -mentioned.[199] - -Concerning Phineas’s zealous act: - -[Sidenote: Phineas’s act discussed.] - -First, his slaying of the Israelitish man, and woman of Midian, was not -for spiritual but corporal filthiness. - -Secondly, no man will produce his fact as precedential to any minister -of the gospel so to act, in any civil state or commonwealth; although I -believe in the church of God it is precedential, for either minister or -people, to kill and slay with the two-edged sword of the Spirit of God, -any such bold and open presumptuous sinners as these were. - -Lastly, concerning Elijah: there were two famous acts of Elijah of a -killing nature: - -First, that of slaying 850 of Baal’s prophets, 1 Kings xviii. [40.][200] - -Secondly, of the two captains and their fifties, by fire, &c. - -[Sidenote: Elijah’s slaughters examined.] - -For the first of these, it cannot figure, or type out, any material -slaughter of the many thousands of false prophets in the world by any -material sword of iron or steel: for as that passage was miraculous,[201] -so find we not any such commission given by the Lord Jesus to the -ministers of the Lord. And lastly, such a slaughter must not only extend -to all the false prophets in the world, but, according to the answerer’s -grounds, to the many thousands of thousands of idolaters and false -worshippers in the kingdoms and nations of the world. - -[Sidenote: Elijah’s consuming the two captains and their companions by -fire, discussed.] - -For the second act of Elijah, as it was also of a miraculous nature, so, -secondly, when the followers of the Lord Jesus, Luke ix. [54,] proposed -such a practice to the Lord Jesus, for injury offered to his own person, -he disclaimed it with a mild check to their angry spirits, telling them -plainly they knew not what spirits they were of: and addeth that gentle -and merciful conclusion, that he came not to destroy the bodies of men, -as contrarily anti-christ doth—alleging these instances from the Old -Testament, as also Peter’s killing Ananias, Acts v. 5, and Peter’s vision -and voice, _Arise, Peter, kill and eat_, Acts x. 13. - - - - -CHAP. LXXVII. - - -_Peace._ You have so satisfied these instances brought by Optatus, that -methinks Optatus and the answerer himself might rest satisfied. - -I will not trouble you with Bernard’s argument from Rom. xiii., which you -have already on that scripture so largely answered. But what think you, -lastly, of Calvin, Beza, and Aretius? - -_Truth._ Ans. Since matters of fact and opinion are barely related by -the answerer without their grounds, whose grounds, notwithstanding, in -this discourse are answered—I answer, if Paul himself were joined with -them, yea, or an angel from heaven bringing any other rule than what the -Lord Jesus hath once delivered, we have Paul’s conclusion and resolution, -peremptory and dreadful, Gal. i. 8. - -_Peace._ This passage finished, let me finish the whole by proposing one -conclusion of the author of the arguments,[202] viz., “It is no prejudice -to the commonwealth, if liberty of conscience were suffered to such -as fear God indeed: Abraham abode a long time amongst the Canaanites, -yet contrary to them in religion, Gen. xiii. 7, and xvi. 13. Again, he -sojourned in Gerar, and King Abimelech gave him leave to abide in his -land, Gen. xx., xxi., xxiii., xxiv. - -“Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi. - -“Jacob lived twenty years in one house with his uncle Laban, yet -different in religion, Gen. xxxi. - -“The people of Israel were about four hundred and thirty years in that -infamous land of Egypt, and afterwards seventy years in Babylon: all -which times they differed in religion from the states, Exod. xii., and 2 -Chron. xxxvi. - -“Come to the time of Christ, where Israel was under the Romans, where -lived divers sects of religion, as Herodians, Scribes, and Pharisees, -Sadducees and Libertines, Theudæans and Samaritans, beside the common -religion of the Jews, and Christ and his apostles. All which differed -from the common religion of the state, which was like the worship of -Diana, which almost the whole world then worshipped, Acts xix., xx. - -“All these lived under the government of Cæsar, being nothing hurtful -unto the commonwealth, giving unto Cæsar that which was his. And for -their religion and consciences towards God, he left them to themselves, -as having no dominion over their souls and consciences: and when the -enemies of the truth raised up any tumults, the wisdom of the magistrate -most wisely appeased them, Acts xviii. 14, and xix. 35.” - -Unto this the answerer returns thus much:—[203] - -“It is true, that without prejudice to the commonwealth, liberty of -conscience may be suffered to such as fear God indeed, as knowing they -will not persist in heresy or turbulent schism, when they are convinced -in conscience of the sinfulness thereof. But the question is, whether a -heretic, after once or twice admonition, and so after conviction, and -any other scandalous and heinous offender, may be tolerated either in -the church without excommunication, or in the commonweal without such -punishment as may preserve others from dangerous and damnable infection.” - - - - -CHAP. LXXVIII. - - -_Truth._ I here observe the answerer’s partiality, that none but such as -truly fear God should enjoy liberty of conscience; whence the inhabitants -of the world must either come into the estate of men fearing God, or else -dissemble a religion in hypocrisy, or else be driven out of the world. -One must follow. The first is only the gift of God; the second and third -are too commonly practised upon this ground. - -Again. Since there is so much controversy in the world where the name -of Christ is taken up, concerning the true church, the ministry, and -worship, and who are those that truly fear God; I ask, who shall judge in -this case, who be they that fear God? - -[Sidenote: Dangerous consequences flowing from the civil magistrates -judging in spiritual causes. The world turned upside down.] - -It must needs be granted, that such as have the power of suffering, or -not suffering such consciences, must judge: and then must it follow, -as before I intimated, that the civil state must judge of the truth of -the spiritual; and then magistrates fearing or not fearing God, must -judge of the fear of God; also, that their judgment or sentence must be -according to their conscience, of what religion soever: or that there -is no lawful magistrate, who is not able to judge in such cases. And -lastly, that since the sovereign power of all civil authority is founded -in the consent of the people, that every common weal hath radically and -fundamentally in it a power of true discerning the true fear of God, -which they transfer to their magistrates and officers: or else, that -there are no lawful kingdoms, cities, or towns in the world, in which a -man may live, and unto whose civil government he may submit: and then, as -I said before, there must be no world, nor is it lawful to live in it, -because it hath not a true discerning spirit to judge them that fear or -not fear God. - -[Sidenote: The wonder-answer of the ministers of the church of New -England to the ministers of the church of Old England.] - -Lastly. Although this worthy answerer so readily grants, that liberty of -conscience should be suffered to them that fear God indeed: yet we know -what the ministers of the churches of New England wrote in answer to the -thirty-two questions sent to them by some ministers of Old England,[204] -viz., that although they confessed them to be such persons whom they -approved of far above themselves, yea, who were in their hearts to live -and die together; yet if they, and other godly people with them, coming -over to them, should differ in church constitution, they then could not -approve their civil cohabitation with them, and, consequently, could not -advise the magistrates to suffer them to enjoy a civil being within their -jurisdiction. - -_Hear, O heavens! and give ear, O earth! yea, let the heavens be -astonished, and the earth tremble_, at such an answer as this from such -excellent men to such whom they esteem for godliness above themselves! - - - - -CHAP. LXXIX. - - -_Peace._ Yea, but they say, they doubt not if they were there but they -should agree; for, say they, either you will come to us, or you may -show us light to come to you, for we are but weak men, and dream not of -perfection in this life. - -[Sidenote: Lamentable differences even amongst them that fear -God. Between the presbyterians and independents, covenanters and -non-covenanters, of both which many are truly godly in their persons.] - -_Truth._ Alas, who knows not what lamentable differences have been -between the same ministers of the church of England, some conforming, -others leaving their livings, friends, country, life, rather than -conform; when others again, of whose personal godliness it is not -questioned, have succeeded by conformity unto such forsaken (so called) -livings? How great the present differences, even amongst them that fear -God, concerning faith, justification, and the evidence of it? concerning -repentance and godly sorrow, as also and mainly concerning the church, -the matter, form, administrations, and government of it? - -Let none now think that the passage to New England by sea, or the nature -of the country, can do what only the key of David can do, to wit, open -and shut the consciences of men. - -Beside, how can this be a faithful and upright acknowledgment of their -weakness and imperfection, when they preach, print, and practise such -violence to the souls and bodies of others, and by their rules and -grounds ought to proceed even to the killing of those whom they judge so -dear unto them, and in respect of godliness far above themselves? - - - - -CHAP. LXXX. - - -_Peace._ Yea; but, say they, the godly will not persist in heresy, or -turbulent schism, when they are convinced in conscience, &c. - -[Sidenote: The doctrine of persecution necessarily, and most commonly, -falls heaviest upon the most godly persons.] - -_Truth._ Sweet Peace, if the civil court and magistracy must judge, as -before I have written, and those civil courts are as lawful, consisting -of natural men as of godly persons, then what consequences necessarily -will follow I have before mentioned. And I add, according to this -conclusion it must follow, that, if the most godly persons yield not to -once or twice admonition, as is maintained by the answerer, they must -necessarily be esteemed obstinate persons; for if they were godly, saith -he, they would yield. Must it not then be said, as it was by one passing -sentence of banishment upon some whose godliness was acknowledged, that -he that commanded the judge not to respect the poor in the cause of -judgment, commands him not to respect the holy or the godly person? - -[Sidenote: The doctrine of persecution drives the most godly persons out -of the world.] - -Hence I could name the place and time when a godly man, a most desirable -person for his trade, &c., yet something different in conscience, -propounded his willingness and desire to come to dwell in a certain town -in New England; it was answered by a chief of the place, This man differs -from us, and we desire not to be troubled. So that in conclusion, for -no other reason in the world, the poor man, though godly, useful, and -peaceable, could not be admitted to a civil being and habitation on the -common earth, in that wilderness, amongst them. - -The latter part of the answer, concerning the heretic, or obstinate -person, to be excommunicated, and the scandalous offender to be punished -in the commonweal, which neither of both come near our question: I have -spoken [of] I fear too largely already. - -_Peace._ Mr. Cotton concludes with a confident persuasion of having -removed the grounds of that great error, viz., that persons are not to be -persecuted for cause of conscience. - -[Sidenote: The Bloody Tenent.] - -_Truth._ And I believe, dear Peace, it shall appear to them that, with -fear and trembling at the word of the Lord, examine these passages, that -the charge of error reboundeth back, even such an error as may well be -called, The Bloody Tenent—so directly contradicting the spirit, and mind, -and practice of the Prince of peace; so deeply guilty of the blood of -souls, compelled and forced to hypocrisy in a spiritual and soul-rape; -so deeply guilty of the blood of the souls under the altar, persecuted -in all ages for the cause of conscience, and so destructive to the civil -peace and welfare of all kingdoms, countries, and commonwealths. - - - - -CHAP. LXXXI. - - -_Peace._ To this conclusion, dear Truth, I heartily subscribe, and know -[that] the God, the Spirit, the Prince, the angels, and all the true -awaked sons of peace, will call thee blessed. - -_Truth._ How sweet and precious are these contemplations, but oh! how -sweet the actions and fruitions? - -_Peace._ _Thy lips drop as the honey-comb, honey and milk are under thy -tongue_; oh! that these drops, these streams, might flow without a stop -or interruption! - -_Truth._ The glorious white troopers (Rev. xix.) shall in time be -mounted, and he that is the most high Prince of princes, and Lord -General of generals mounted upon the word of truth and meekness, Psalm -xlv., shall triumph gloriously, and renew our meetings. But hark, what -noise is this? - -[Sidenote: Wars for conscience.] - -_Peace._ These are the doleful drums, and shrill-sounding trumpets, the -roaring, murdering cannons, the shouts of conquerors, the groans of -wounded, dying, slaughtered righteous with the wicked. Dear Truth, how -long? how long these dreadful sounds and direful sights? how long before -my glad return and restitution? - -_Truth._ Sweet Peace, who will believe my true report? yet true it is, -if I were once believed, blessed Truth and Peace should not so soon be -parted. - -_Peace._ Dear Truth, what welcome hast thou found of late beyond thy -former times, or present expectations? - -[Sidenote: The blessed Magna Charta.] - -_Truth._ Alas! my welcome changes as the times, and strongest swords -and arms prevail: were I believed in this, that Christ is not delighted -with the blood of men, but shed his own for his bloodiest enemies—that -by the word of Christ no man for gainsaying Christ, or joining with -the enemy anti-christ, should be molested with the civil sword. Were -this foundation laid as the Magna Charta of highest liberties, and good -security given on all hands for the preservation of it, how soon should -every brow and house be stuck with olive branches? - -_Peace._ This heavenly invitation makes me bold once more to crave thy -patient ear and holy tongue. Error’s impatient and soon tired, but thou -art light, and like the Father of lights, unwearied in thy shinings. Lo -here! what once again I present to thy impartial censure. - - - - -A MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE -MINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER -CONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF -CONSCIENCE, EXAMINED AND ANSWERED. - - - - -CHAP. LXXXII. - - -_Truth._ What hast thou there? - -[Sidenote: A strange model of a church and commonweal, after the Mosaical -and Jewish pattern.] - -_Peace._ Here is a combination of thine own children against thy very -life and mine: here is a model, framed by many able, learned, and godly -hands, of such a church and commonweal as wakens Moses from his unknown -grave, and denies Jesus yet to have seen the earth. - -_Truth._ Begin, sweet Peace, read and propound. My hand shall not be -tired with holding the balances of the sanctuary: do thou put in, and -I shall weigh as in the presence of Him whose pure eyes cannot behold -iniquity. - -[Sidenote: Matt. xvi. 19, with John xx. 23, Rom. xiii. 1, Matt. x. 18, -Tit. iii. 1, Acts xv. 20, Isa. xlix. 23, Gal. iii. 28.] - -_Peace._ Thus, then, speaks the preface or entrance: “Seeing God hath -given a distinct power to church and commonweal, the one spiritual -(called the power of the keys), the other civil (called the power of -the sword), and hath made the members of both societies subject to both -authorities, so that every soul in the church is subject to the higher -powers in the commonweal, and every member of the commonweal, being a -member of the church, is subject to the laws of Christ’s kingdom, and -in him to the censures of the church:—the question is, how the civil -state and the church may dispense their several governments without -infringement and impeachment of the power and honour of the one or of -the other, and what bounds and limits the Lord hath set between both the -administrations.” - -[Sidenote: Christ’s power in his church confessed to be above all -magistrates’ in spiritual things.] - -_Truth._ From that conclusion, dear Peace, that “every member of the -commonweal, being a member of the church, is subject to the laws of -Christ’s kingdom, and in Him to the censures of the church:”—I observe, -that they grant the church of Christ in spiritual causes to be superior -and over the highest magistrates in the world, if members of the church. - -Hence therefore I infer, may she refuse to receive, and may also cast -forth any, yea, even the highest, if obstinate in sin, out of her -spiritual society. - -Hence, in this spiritual society, that soul who hath most of Christ, -most of his Spirit, is most (spiritually) honourable, according to the -scriptures quoted, Acts xv. 20; Isa. xlix. 23; Gal. iii. 28. - -And if so, how can this stand with their common tenent that the civil -magistrate must keep the first table: set up, reform the church: and be -judge and governor in all ecclesiastical as well as civil causes?[205] - -[Sidenote: Isa. xlix. 23, lamentably wrested.] - -Secondly, I observe the lamentable wresting of this one scripture, Isa. -xlix. 23. Sometimes this scripture must prove the power of the civil -magistrates, kings, and governors over the church in spiritual causes, -&c. Yet here this scripture is produced to prove kings and magistrates -(in spiritual causes) to be censured and corrected by the same church. It -is true in several respects, he that is a governor may be a subject; but -in one and the same spiritual respect to judge and to be judged, to sit -on the bench and stand at the bar of Christ Jesus, is as impossible as to -reconcile the east and west together. - - - - -CHAP. LXXXIII. - - -_The first head, that both jurisdictions may stand together._ - -[Sidenote: The first head examined. John xvii. 36. Jer. xxix. 7. Ezra -vii. 23, Rom. i. 2, 3, 1 Tim. ii. 2.] - -_Peace._ “Whereas divers affecting transcending power to themselves over -the church, have persuaded the princes of the world that the kingdom of -Christ in his church cannot rise or stand without the falls of those -commonweals wherein it is set up, we do believe and profess the contrary -to this suggestion; the government of the one being of this world, the -other not; the church helping forward the prosperity of the commonweal by -means only ecclesiastical and spiritual; the commonweal helping forward -her own and the church’s felicity by means political or temporal:—the -falls of commonweals being known to arise from their scattering and -diminishing the power of the church, and the flourishing of commonweals -with the well ordering of the people, even in moral and civil virtues, -being observed to arise from the vigilant administration of the holy -discipline of the church: as Bodin, a man not partial to church -discipline, plainly testifieth. The vices in the free estate of Geneva, -_que legibus nusquam vindicantur_, by means of church discipline, _sine -vi et tumultu coercentur_; the Christian liberty not freeing us from -subjection to authority, but from enthralment and bondage unto sin.”[206] - -[Sidenote: The civil commonweal and the spiritual commonweal, the church, -not inconsistent, though independent the one on the other.] - -_Truth._ _Ans._ From this conclusion, that the church, or kingdom of -Christ, may be set up without prejudice of the commonweal, according to -John xviii. 36, _My kingdom is not of this world_, &c., I observe, that -although the kingdom of Christ, the church, and the civil kingdom or -government be not inconsistent, but that both may stand together; yet -that they are independent according to that scripture, and that therefore -there may be, as formerly I have proved, flourishing commonweals and -societies of men, where no church of Christ abideth. And, secondly, the -commonweal may be in perfect peace and quiet, notwithstanding the church, -the commonweal of Christ, be in distractions and spiritual oppositions, -both against their religions and sometimes amongst themselves, as the -church of Christ in Corinth troubled with divisions, contentions, &c. - -Secondly, I observe, it is true the church helpeth forward the prosperity -of the commonweal by spiritual means, Jer. xxix. 7. The prayers of God’s -people procure the peace of the city where they abide; yet, that Christ’s -ordinances and administrations of worship are appointed and given by -Christ to any civil state, town, or city, as is implied by the instance -of Geneva, that I confidently deny. - -[Sidenote: Christ’s ordinances put upon a whole city or nation, may more -civilize, and moralize, but never Christianize them.] - -The ordinances and discipline of Christ Jesus, though wrongfully and -profanely applied to natural and unregenerate men, may cast a blush -of civility and morality upon them, as in Geneva and other places—for -the shining brightness of the very shadow of Christ’s ordinances casts -a shame upon barbarism and incivility—yet withal, I affirm, that the -misapplication of ordinances to unregenerate and unrepentant persons -hardens up their souls in a dreadful sleep and dream of their own blessed -estate, and sends millions of souls to hell in a secure expectation of a -false salvation. - - - - -CHAP. LXXXIV. - - -_The second head, concerning superiority of each power._ - -[Sidenote: The second head, concerning superiority of each power, -Rom. xiii. 1-3; Isa. xlix. 23. Luke xii. 14, John viii. 11. And -that _judicium_ of the church in lawsuits, 1 Cor. vi. 2, is only -_arbitrarium_, not _coactivum_.] - -_Peace._ “Because contention may arise in future times which of these -powers under Christ is the greatest, as it hath been under anti-christ, -we conceive, first, that the power of the civil magistrate is superior -to the church policy in place, honours, dignity, earthly power, in the -world; and the church superior to him, being a member of the church, -ecclesiastically; that is, in a church way, ruling and ordering him by -spiritual ordinances according to God’s [word], for his soul’s health, -as any other member. So that all the power the magistrate hath over the -church is temporal, not spiritual; and all the power the church hath -over the magistrate is spiritual, not temporal. And as the church hath -no temporal power over the magistrate, _in ordine ad bonum spirituale_; -so the magistrate hath no spiritual power over the church _in ordine ad -bonum temporale_. - -“Secondly, the delinquency of either party calleth for the exercise -of the power of terror from the other part; for no rulers ordained of -God are a terror to good works, but to evil, Rom. xiii. 3. So that if -the church offend, the offence of the church calleth upon the civil -magistrate, either to seek the healing thereof as a nursing father, by -his own grave advice and the advice of other churches; or else, if he -cannot so prevail, to put forth and exercise the superiority of his power -in redressing what is amiss, according to the quality of the offence, by -the course of civil justice. - -“On the other side, if the magistrate being a member of the church -shall offend, the offence calleth upon the church either to seek the -healing thereof in a brotherly way, by conviction of his sin; or else, -if they cannot prevail, then to exercise the superiority of their power -in removing of the offence, and recovering of the offender, by church -censures.” - -[Sidenote: Answer. A contradiction, to make the magistrate supreme judge -in spiritual causes, and yet to have no spiritual power.] - -_Truth._ If the end of spiritual or church power is _bonum spirituale_, a -spiritual good: and the end of civil or state power is _bonum temporale_, -a temporal good; and secondly, if the magistrate have no spiritual power -to attain to his temporal end, no more than a church hath any temporal -power to attain to her spiritual end, as is confessed:—I demand, if this -be not a contradiction against their own disputes, tenets, and practices, -touching that question of persecution for cause of conscience. For if the -magistrate be supreme judge, and so, consequently, give supreme judgment, -sentence, and determination, in matters of the first table and of the -church, and be _custos utriusque tabulæ_, [the] keeper of both tables -(as they speak), and yet have no spiritual power as is affirmed—how can -he determine what the true church and ordinances are, and then set them -up with the power of the sword? How can he give judgment of a false -church, a false ministry, a false doctrine, false ordinances, and with a -civil sword pull them down, if he have no spiritual power, authority, or -commission from Christ Jesus for these ends and purposes? - -Further, I argue thus: If the civil officer of state must determine, -judge, and punish in spiritual causes, his power, authority, and -commission must be either spiritual or civil, or else he hath none at -all: and so acts without a commission and warrant from the Lord Jesus; -and so, consequently, [he] stands guilty at the bar of Christ Jesus, to -answer for such his practice as a transcendent delinquent. - -[Sidenote: The civil magistrate confessed to have no civil power over the -souls of men: nor spiritual.] - -Now for civil power, these worthy authors confess that the government of -the civil magistrate extendeth no further than over the bodies and goods -of the subject, and therefore hath no civil power over the soul, and -therefore, say I, not in soul-causes. - -_Secondly._ It is here confessed, in this passage, that to attain -his civil end, or _bonum temporale_, he hath no spiritual power; and -therefore, of necessity, out of their own mouths must they be judged -for provoking the magistrate, without either civil or spiritual power, -to judge, punish, and persecute in spiritual causes; and to fear and -tremble, lest they come near those frogs which proceed out of the mouth -of the dragon, and beast, and false prophet, who, by the same arguments -which the authors here use, stir up the kings of the earth to make war -against the Lamb, Christ Jesus, and his followers, Rev. xvii. 14. - - - - -CHAP. LXXXV. - - -In the next place, I observe upon the point of delinquency, such a -conclusion as heaven and earth may stand amazed at. If the church offend, -say they, after advice refused, in conclusion the magistrate must -redress, that is punish the church, that is in church offences and cases, -by a course of civil justice. - -On the other side, if the civil magistrate offend after admonition used, -and not prevailing, in conclusion the church proceeds to censure, that is -to excommunication, as is afterward more largely proved by them. - -[Sidenote: The magistrate and the church, by the author’s grounds, at -one and the same time, in one and the same cause, made the judges on the -bench and delinquents at the bar.] - -Now I demand, if the church be a delinquent, who shall judge? It is -answered, the magistrate. Again, if the magistrate be a delinquent, I -ask who shall judge? It is answered, the church. Whence I observe—which -is monstrous in all cases in the world—that one person, to wit, the -church or magistrate, shall be at one time the delinquent at the bar -and the judge upon the bench. This is clear thus: The church must judge -when the magistrate offends; and yet the magistrate must judge when the -church offends. And so, consequently, in this case [the magistrate] must -judge, whether she contemn civil authority in the second table, for thus -dealing with him: or whether she have broken the rules of the first -table, of which (say they) God hath made him keeper and conserver. And -therefore, though the church make him a delinquent at the bar, yet by -their confession God hath made him a judge on the bench. What blood, what -tumults, have been and must be spilt upon these grounds? - -_Peace._ Dear Truth, no question but the church may punish the magistrate -spiritually, in spiritual cases; and the magistrate may punish the -church civilly, in civil cases; but that for one and the same cause the -church must punish the magistrate, and the magistrate the church, this -seems monstrous, and needs explication. - -[Sidenote: An illustration, demonstrating that the civil magistrate -cannot have power over the church in spiritual or church causes.] - -_Truth._ Sweet Peace, I illustrate with this instance: A true church -of Christ, of which, according to the authors’ supposition, the -magistrate is a member, chooseth and calls one of her members to office. -The magistrate opposeth. The church, persuaded that the magistrates’ -exceptions are insufficient—according to her privilege, which these -authors maintain against the magistrates’ prohibition—proceeds to ordain -her officer. The magistrate chargeth the church to have made an unfit and -unworthy choice, and, therefore, according to his place and power, and -according to his conscience and judgment, he suppresseth such an officer, -and makes void the church’s choice. Upon this the church complains -against the magistrate’s violation of her privileges given her by Christ -Jesus, and cries out that the magistrate is turned persecutor, and, not -prevailing with admonition, she proceeds to excommunication against him. -The magistrate, according to his conscience, endures not such profanation -of ordinances as he conceives; and therefore, if no advice and admonition -prevail, he proceeds against such obstinate abusers of Christ’s holy -ordinances (as the authors grant he may) in civil court of justice, yea, -and—I add according to the pattern of Israel—cuts them off by the sword, -as obstinate usurpers and profaners of the holy things of Christ. - -[Sidenote: The punishments civil which the magistrate inflicts upon the -church for civil crimes, lawful and necessary.] - -I demand, what help hath any poor church of Christ in this case, by -maintaining this power of the magistrate to punish the church of Christ, -I mean in spiritual and soul-cases? for otherwise I question not but he -may put all the members of the church to death justly, if they commit -crimes worthy thereof, as Paul spake, Acts xxv. 11. - -Shall the church here fly to the pope’s sanctuary against emperors and -princes excommunicate, to wit, give away their crowns, kingdoms, or -dominions, and invite foreign princes to make war upon them and their -territories? The authors surely will disclaim this; and yet I shall prove -their tenets tend directly unto such a practice. - -Or secondly, shall she say the magistrate is not a true magistrate, -because not able to judge and determine in such cases? This their -confession will not give them leave to say, because they cannot -deny unbelievers to be lawful magistrates: and yet it shall appear, -notwithstanding their confession to the contrary, their tenets imply that -none but a magistrate after their own conscience is a lawful magistrate. - -Therefore, thirdly, they must ingenuously and honestly confess, that if -it be the duty of the magistrate to punish the church in spiritual cases, -he must then judge according to his conscience and persuasion, whatever -his conscience be: and then let all men judge into what a woful state -they bring both the civil magistrate and church of Christ, by such a -church-destroying and state-destroying doctrine. - -_Peace._ Some will here say, in such a case either the magistrate or the -church must judge; either the spiritual or civil state must be supreme. - -[_Truth._] I answer, if the magistrate be of another religion,— - -[Sidenote: The true way of the God of peace in differences between the -church and the magistrate.] - -First. What hath the church to judge him being without? 1 Cor. v. [12, -13.] - -Secondly. If he be a member of the church, doubtless the church hath -power to judge, in spiritual and soul-cases, with spiritual and church -censures, all that are within, 1 Cor. v. 1-11. - -Thirdly. If the church offend against the civil peace of the state, by -wronging the bodies or goods of any, the magistrate _bears not the sword -in vain_, Rom. xiii. 4, to correct any or all the members of the church. -And this I conceive to be the only way of the God of peace. - - - - -CHAP. LXXXVI. - - -_The third head concerns the end of both these powers._ - -[_Peace._] “First, the common and last end of both is God’s glory, and -man’s eternal felicity. - -“Secondly. The proper ends— - -“First, of commonwealth, is the procuring, preserving, increasing of -external and temporal peace and felicity of the state, in all godliness -and honesty, 1 Tim. ii. 1, 2. - -“Secondly, of the church, a begetting, preserving, increasing of internal -and spiritual peace and felicity of the church, in all godliness and -honesty, Esay. ii. 3, 4, and ix. 7. So that magistrates have power given -them from Christ in matters of religion, because they are bound to see -that outward peace be preserved, not in all ungodliness and dishonesty, -for such peace is Satanical; but in all godliness and honesty, for such -peace God aims at. And hence the magistrate is _custos_ of both the -tables of godliness, in the first of honesty, in the second for peace’s -sake. He must see that honesty be preserved within his jurisdiction, or -else the subject will not be _bonus cives_. He must see that godliness as -well as honesty be preserved, else the subject will not be _bonus vir_, -who is the best _bonus cives_. He must see that godliness and honesty be -preserved, or else himself will not be _bonu magistratus_.”[207] - -_Truth._ In this passage here are divers particulars affirmed, -marvellously destructive both to godliness and honesty, though under a -fair mask and colour of both. - -[Sidenote: The garden of the church and the wilderness of the world made -all one.] - -First, it will appear that in spiritual things they make the garden -and the wilderness, as often I have intimated—I say the garden and the -wilderness, the church and the world, are all one: for thus, - -If the powers of the world, or civil state, are bound to propose external -peace in all godliness for their end, and the end of the church be -to preserve internal peace in all godliness, I demand, if their end -(godliness) be the same, is not their power and state the same also? -unless they make the church subordinate to the commonwealth’s end, or the -commonweal subordinate to the church’s end, which—being the governor and -setter up of it, and so consequently the judge of it—it cannot be. - -[Sidenote: The commonweal more charged by these authors with the worship -and ordinances, than the church.] - -Now if godliness be the worshipping and walking with God in Christ, is -not the magistrate and commonweal charged more by this tenet with the -worship and ordinances of God, than the church? for the magistrate they -charge with the external peace in godliness, and the church but with the -internal. - -I ask further, what is this internal peace in all godliness? whether -intend they internal, within the soul, which only the eye of God can see, -opposed to external, or visible, which man also can discern? or else, -whether they mean internal, that is spiritual, soul-matters, matters of -God’s worship? and then I say, _that_ peace, to wit, of godliness or -God’s worship, they had before granted to the civil state. - -[Sidenote: The authors of these positions never yet saw a true difference -between the church of Christ and the world, in point of worship.] - -_Peace._ The truth is, as I now perceive, the best and most godly of -that judgment declare themselves never to have seen a true difference -between the church and the world, and the spiritual and civil state; -and howsoever these worthy authors seem to make a kind of separation -from the world, and profess that the church must consist of spiritual -and living stones, saints, regenerate persons, and so make some peculiar -enclosed ordinances, as the supper of the Lord, which none, say they, -but godly persons must taste of; yet, by compelling all within their -jurisdiction to an outward conformity of the church worship, of the word -and prayer, and maintenance of the ministry thereof, they evidently -declare that they still lodge and dwell in the confused mixtures of -the unclean and clean, of the flock of Christ and herds of the world -together—I mean, in spiritual and religious worship. - -_Truth._ For a more full and clear discussion of this scripture, 1 Tim. -ii. 1, 2, on which is weakly built such a mighty building, I shall -propose and resolve these four queries. - - - - -CHAP. LXXXVII. - - -[Sidenote: 1 Tim. ii. 1, 2, discussed.] - -First, what is meant by godliness and honesty in this place? - -Secondly, what may the scope of the Holy Spirit of God be in this place? - -Thirdly, whether the civil magistrate was then _custos utriusque tabulæ_, -keeper of both tables? &c. - -Fourthly, whether a church, or congregation of Christians, may not live -in godliness and honesty, although the civil magistrate be of another -conscience and worship, and the whole state and country with him? - -To the first, what is here meant by godliness and honesty? - -_Answ._ I find not that the Spirit of God here intendeth the first and -second table. - -[Sidenote: The word _honesty_, in this place of Timothy, cannot signify -here the honesty or righteousness of the second table.] - -For, however the word εὐσεβεία signify godliness, or the worship of -God, yet the second word, σεμνότης, I find not that it signifies such -an honesty as compriseth the duties of the second table, but such an -honesty as signifies solemnity, gravity; and so it is turned by the -translator, Tit. ii. 7, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, that -is, in _doctrine_ [showing] _incorruptness, gravity_: which doctrine -cannot there be taken for the doctrine of the civil state, or second -table, but the gravity, majesty, and solemnity of the spiritual doctrine -of Christianity. So that, according to the translators’ own rendering of -that word in Titus, this place of Timothy should be thus rendered, _in -all godliness_, or worshipping of God, _and gravity_; that is, a solemn -or grave profession of the worship of God. And yet this mistaken and -misinterpreted scripture, is that great castle and stronghold which so -many fly unto concerning the magistrates’ charge over the two tables. - -Secondly, what is the scope of the Spirit of God in this place? - -[Sidenote: The scope of God’s Spirit in this place of Timothy.] - -I answer, first, negatively; the scope is not to speak of the duties of -the first and second table. - -Nor, secondly, is the scope to charge the magistrate with forcing the -people, who have chosen him, to godliness, or God’s worship, according to -his conscience—the magistrate keeping the peace of external godliness, -and the church of internal, as is affirmed; but, - -Secondly, positively; I say the Spirit of God by Paul in this place -provokes Timothy and the church at Ephesus, and so consequently all the -ministers of Christ’s churches, and Christians, to pray for two things:— - -[Sidenote: God’s people must pray for and endeavour the peace of the -state they live in: although pagan or popish.] - -First, for the peaceable and quiet state of the countries and places of -their abode; that is implied in their praying, as Paul directs them, for -a quiet and peaceable condition, and suits sweetly with the command of -the Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace -of the city, and seek the good of it; _for in the peace thereof_ it shall -go well with you. Which rule will hold in any pagan or popish city, and -therefore consequently are God’s people to pray against wars, famines, -pestilences, and especially to be far from kindling coals of war, and -endeavour the bringing in and advancing their conscience by the sword. - -[Sidenote: Forcing of men to godliness or God’s worship, the greatest -cause of breach of civil peace.] - -Secondly, they are here commanded to pray for the salvation of all men; -that all men, and especially kings and magistrates, might be saved, and -come to the knowledge of the truth; implying that the grave—or solemn and -shining—profession of godliness, or God’s worship, according to Christ -Jesus, is a blessed means to cause all sorts of men to be affected with -the Christian profession, and to come to the same knowledge of that one -God and one Mediator, Christ Jesus. All which tends directly against what -it is brought for, to wit, the magistrates’ forcing all men to godliness, -or the worshipping of God. Which in truth causeth the greatest breach -of peace, and the greatest distractions in the world, and the setting -up that for godliness or worship which is no more than Nebuchadnezzar’s -golden image, a state-worship, and in some places the worship of the -beast and his image, Dan. iii., Rev. xiii. - - - - -CHAP. LXXXVIII. - - -Thirdly, I query, whether the civil magistrate, which was then the Roman -emperor, was keeper or guardian of both tables, as is affirmed? - -[Sidenote: The Roman Cæsars described.] - -Scripture and all history tell us, that those Cæsars were not only -ignorant, without God, without Christ, &c.; but professed worshippers, or -maintainers, of the Roman gods or devils; as also notorious for all sorts -of wickedness; and, lastly, cruel and bloody lions and tigers toward the -Christians for many hundred years. - -[Sidenote: Not appointed by Christ Jesus keepers and guardians of his -church.] - -Hence, I argue from the wisdom, love, and faithfulness of the Lord Jesus -in his house, it was impossible that he should appoint such ignorant, -such idolatrous, such wicked, and such cruel persons to be his chief -officers and deputy lieutenants under himself to keep the worship of God, -to guard his church, his wife. No wise and loving father was ever known -to put his child, no not his beasts, dogs, or swine, but unto fitting -keepers. - -Men judge it matter of high complaint, that the records of parliament, -the king’s children, the Tower of London, the great seal, should be -committed to unworthy keepers! And can it be, without high blasphemy, -conceived that the Lord Jesus should commit his sheep, his children, yea, -his spouse, his thousand shields and bucklers in the tower of his church, -and lastly, his great and glorious broad seals of baptism and his supper, -to be preserved pure in their administrations—I say, that the Lord Jesus, -who is wisdom and faithfulness itself, should deliver these to such -keepers? - -_Peace._ Some will say, it is one thing what persons are in fact and -practice; another what they ought to be by right and office. - -_Truth._ In such cases as I have mentioned, no man doth in the common eye -of reason deliver such matters of charge and trust to such as declare -themselves and sins (like Sodom) at the very time of this great charge -and trust to be committed to them. - -_Peace._ It will further be said, that many of the kings of Judah, who -had the charge of establishing, reforming—and so, consequently, of -keeping the first table—the church, God’s worship, &c., were notoriously -wicked, idolatrous, &c. - -_Truth._ I must then say, the case is not alike; for when the Lord -appointed the government of Israel after the rejection of Saul, to -establish a covenant of succession in the type unto Christ, let it be -minded what pattern and precedent it pleased the Lord to set for the -after kings of Israel and Judah, in David, the man after his own heart. - -[Sidenote: It pleased not the Lord Jesus, in the first institution of his -church, to furnish himself with any such civil governors, as unto whom he -might commit the care of his worship.] - -But now the Lord Jesus being come himself, and having fulfilled the -former types, and dissolved the national state of the church, and -established a more spiritual way of worship all the world over, and -appointed a spiritual government and governors, it is well known what the -Roman Cæsars were, under whom both Christ Jesus himself, and his servants -after him, lived and suffered; so that if the Lord Jesus had appointed -any such deputies—as we find not a tittle to that purpose, nor have a -shadow of true reason so to think—he must, I say, in the very first -institution, have pitched upon such persons for these _custodes utriusque -tabulæ_, keepers of both tables, as no man wise, or faithful, or loving, -would have chosen in any of the former instances, or cases of a more -inferior nature. - -Beside, to that great pretence of Israel, I have largely spoken to. - -Secondly. I ask, how could the Roman Cæsars, or any civil magistrates, -be _custodes_, keepers of the church and worship of God, when, as the -authors of these positions acknowledge, that their civil power extends -but to bodies and goods? - -And for spiritual power they say they have none, _ad bonum temporale_ (to -a temporal good), which is their proper end; and then, having neither -civil nor spiritual power from the Lord Jesus to this purpose, how come -they to be such keepers as is pretended? - -[Sidenote: The true keepers which Christ Jesus appointed of his -ordinances and worship.] - -Thirdly. If the Roman emperors were keepers, what keepers were the -apostles, unto whom the Lord Jesus gave the care and charge of the -churches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to -keep those commands of the Lord Jesus without spot until his coming? - -These keepers were called the foundation of the church, Eph. ii. 20, and -made up the crown of twelve stars about the head of the woman, Rev. xii. -1; whose names were also written in the twelve foundations of [the] New -Jerusalem, Rev. xxi. 14. - -Yea, what keepers then are the ordinary officers of the church, appointed -to be the shepherds or keepers of the flock of Christ; appointed to be -the porters or doorkeepers, and to watch in the absence of Christ? Mark -xiii. 34; Acts xx. [28-31.] - -Yea, what charge hath the whole church itself, which is _the pillar -and ground of the truth_, 1 Tim. i. 15, in the midst of which Christ -is present with his power, 1 Cor. v. 4, to keep out or cast out the -impenitent and obstinate, even kings and emperors themselves, from their -spiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28. - -[Sidenote: The kings of the Assyrians, &c., not charged with God’s -worship as the kings of Judah, in that national and typical church.] - -Fourthly. I ask, whether in the time of the kings of Israel and -Judah—whom I confess in the typical and national state to be charged -with both tables—I ask, whether the kings of the Assyrians, the kings -of the Ammonites, Moabites, Philistines, were also constituted and -ordained keepers of the worship of God as the kings of Judah were, for -they were also lawful magistrates in their dominions? or, whether the -Roman emperors were _custodes_, or keepers, more than they? or more than -the king of Babylon, Nebuchadnezzar, under whose civil government God’s -people lived, and in his own land and city? Jer. xxix. - - - - -CHAP. LXXXIX. - - -[Sidenote: Constantine, Theodosius, &c., misinformed.] - -_Peace._ You remember, dear Truth, that Constantine, Theodosius, and -others, were made to believe that they were the antitypes of the kings -of Judah, the church of God; and Henry VIII. was told that that title, -_Defensor fidei_, defender of the faith, though sent him by the pope for -writing against Luther, was his own diadem, due unto him from Heaven. So -likewise since, the kings and queens of England have been instructed. - -_Truth._ But it was not so from the beginning, as that very difference -between the national state of the church of God then, and other kings -and magistrates of the world, not so charged, doth clearly evince, and -leadeth us to the spiritual king of the church, Christ Jesus, the king of -Israel, and his spiritual government and governors therein. - -[Sidenote: Masters of families under the gospel, not charged to force all -under him from their own consciences to his.] - -Fifthly. I ask, whether had the Roman Cæsars more charge to see all their -subjects observe and submit to the worship of God in their dominion of -the world, than a master, father, or husband now, under the gospel, in -his family? - -Families are the foundations of government; for what is a commonweal but -a commonweal of families, agreeing to live together for common good? - -Now in families, suppose a believing Christian husband hath an -unbelieving, anti-christian wife, what other charge in this respect is -given to a husband, 1 Cor. vii. [12-15], but to dwell with her as a -husband, if she be pleased to dwell with him? but, to be so far from -forcing her from her conscience unto his, as that if for his conscience’ -sake she would depart, he was not to force her to tarry with him, 1 Cor. -vii. Consequently, the father or husband of the state differing from -the commonweal in religion, ought not to force the commonweal nor to -be forced by it, yet is he to continue a civil husband’s care, if the -commonweal will live with him, and abide in civil covenant. - -Now as a husband by his love to the truth, and holy conversation in -it, and seasonable exhortations, ought to endeavour to save his wife, -yet abhorring to use corporal punishment, yea, in this case to child -or servant: so ought the father, husband, governor of the commonweal, -endeavour to win and save whom possibly he may, yet far from the -appearance of civil violence. - -[Sidenote: If the charge of God’s worship was left with the Roman -emperor, then was he bound to turn the whole world into the garden, -flock, and spouse of Christ.] - -Sixthly. If the Roman emperors were charged by Christ with his worship -in their dominion, and their dominion was over the world, as was the -dominion of the Grecian, Persian, and Babylonian monarchy before them, -who sees not, if the whole world be forced to turn Christian—as afterward -and since it hath pretended to do—who sees not then, that the world, for -whom Christ Jesus would not pray, and the god of it, are reconciled to -Jesus Christ, and the whole field of the world become his enclosed garden? - -[Sidenote: Millions put to death.] - -Seventhly. If the Roman emperors ought to have been by Christ’s -appointment keepers of both tables, antitypes of Israel and Judah’s -kings; how many millions of idolaters and blasphemers against Christ -Jesus and his worship, ought they to have put to death, according to -Israel’s pattern! - -[Sidenote: Christ never sent any of his ministers or servants to the -civil magistrate, for help in spiritual matters.] - -Lastly. I ask, if the Lord Jesus had delivered his sheep and children to -these wolves, his wife and spouse to such adulterers, his precious jewels -to such great thieves and robbers of the world, as the Roman emperors -were, what is the reason that he was never pleased to send any of his -servants to their gates to crave their help and assistance in this his -work, to put them in mind of their office, to challenge and claim such a -service from them, according to their office, as it pleased God always to -send to the kings of Israel and Judah, in the like case? - -_Peace._ Some will here object Paul’s appealing to Cæsar. - -_Truth._ And I must refer them to what I formerly answered to that -objection. Paul never appealed to Cæsar as a judge appointed by Christ -Jesus to give definitive sentence in any spiritual or church controversy; -but against the civil violence and murder which the Jews intended against -him, Paul justly appealed. For otherwise, if in a spiritual cause he -should have appealed, he should have overthrown his own apostleship and -power given him by Christ Jesus in spiritual things, above the highest -kings or emperors of the world beside. - - - - -CHAP. XC. - - -_Peace._ Blessed Truth, I shall now remember you of the fourth query upon -this place of Timothy; to wit, whether a church of Christ Jesus may not -live in God’s worship and comeliness, notwithstanding that the civil -magistrate profess not the same but a contrary religion and worship, in -his own person and the country with him? - -_Truth._ I answer; the churches of Christ under the Roman emperors did -live in all godliness and Christian gravity, as appears by all their holy -and glorious practices, which the scripture abundantly testifies. - -[Sidenote: Christ Jesus hath left power in his church to preserve herself -pure, though in an idolatrous country.] - -Secondly. This flows from an institution or appointment of such a power -and authority, left by the Lord Jesus to his apostles and churches, that -no ungodliness or dishonesty, in the first appearance of it, was to be -suffered, but suppressed and cast out from the churches of Christ, even -the little leaven of doctrine or practice, 1 Cor. v.; Gal. v. - -[Sidenote: God’s people have used to shine in brightest godliness when -they have enjoyed least quietness.] - -Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe -his servants peace and quietness, and to command them [as] here in -Timothy to pray for it, for those good ends and purposes for which God -hath appointed civil magistracy in the world, to keep the world in peace -and quietness: yet God’s people have used most to abound with godliness -and honesty, when they have enjoyed least peace and quietness. Then, -like those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus, -&c., they have yielded the sweetest savour to God and man, when they -were pounded and burnt in cruel persecution of the Roman censors. Then -are they, as God’s venison, most sweet when most hunted: God’s stars -shining brightest in the darkest night: more heavenly in conversation, -more mortified, more abounding in love each to other, more longing to -be with God, when the inhospitable and savage world hath used them like -strangers, and forced them to hasten home to another country which they -profess to seek. - - - - -CHAP. XCI. - - -_Peace._ Dear Truth, it seems not to be unreasonable to close up this -passage with a short descant upon the assertion, viz., “A subject without -godliness will not be bonus vir, a good man, and a magistrate, except he -see godliness preserved, will not be _bonus magistratus._” - -[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet -divers sorts of goodness, natural, artificial, civil, &c.] - -_Truth._ I confess that without godliness, or a true worshipping of God -with an upright heart, according to God’s ordinances, neither subjects -nor magistrates can please God in Christ Jesus, and so be spiritually or -Christianly good; which few magistrates and few men either come to, or -are ordained unto: God having chosen a little flock out of the world, -and those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this -I must remember you of, that when the most high God created all things -of nothing, he saw and acknowledged divers sorts of goodness, which must -still be acknowledged in their distinct kinds: a good air, a good ground, -a good tree, a good sheep, &c. - -I say the same in artificials, a good garment, a good house, a good -sword, a good ship. - -I also add, a good city, a good company or corporation, a good husband, -father, master. - -Hence also we say, a good physician, a good lawyer, a good seaman, a good -merchant, a good pilot for such or such a shore or harbour: that is, -morally, civilly good, in their several civil respects and employments. - -Hence (Ps. cxxii.) the church, or city of God, is compared to a city -compact within itself; which compactness may be found in many towns -and cities of the world, where yet hath not shined any spiritual or -supernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes -an ill state of a house or kingdom, viz., to be divided against itself, -which cannot stand. - -[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates, -must be owned, although spiritual goodness, proper to the Christian state -or church, be wanting.] - -These I observe to prove, that a subject, a magistrate, may be a good -subject, a good magistrate, in respect of civil or moral goodness, which -thousands want; and where it is, it is commendable and beautiful, though -godliness, which is infinitely more beautiful, be wanting, and which is -only proper to the Christian state, the commonweal of Israel, the true -church, the holy nation, Ephes. ii.; 1 Pet. ii. - -Lastly, however the authors deny that there can be _bonus magistratus_, -a good magistrate, except he see all godliness preserved; yet themselves -confess that civil honesty is sufficient to make a good subject, in -these words, viz., “He must see that honesty be preserved within his -jurisdiction, else the subject will not be bonus cives, a good citizen;” -and doubtless, if the law of relations hold true, that civil honesty -which makes a good citizen, must also, together with qualifications fit -for a commander, make also a good magistrate. - - - - -CHAP. XCII. - - -_Peace._ The fourth head is, The proper means of both these powers to -attain their ends. - -“First, the proper means whereby the civil power may and should attain -its end, are only political, and principally these five. - -“First, the erecting and establishing what form of civil government may -seem in wisdom most meet, according to general rules of the word, and -state of the people. - -“Secondly, the making, publishing, and establishing of wholesome civil -laws, not only such as concern civil justice, but also the free passage -of true religion: for outward civil peace ariseth and is maintained from -them both, from the latter as well as from the former. - -“Civil peace cannot stand entire where religion is corrupted, 2 Chron. -xv. 3, 5, 6; Judges viii. And yet such laws, though conversant about -religion, may still be counted civil laws: as on the contrary, an oath -doth still remain religious, though conversant about civil matters. - -“Thirdly, election and appointment of civil officers, to see execution of -those laws. - -“Fourthly, civil punishments and rewards of transgressors and observers -of these laws. - -“Fifthly, taking up arms against the enemies of civil peace. - -“Secondly, the means whereby the church may and should attain her ends, -are only ecclesiastical, which are chiefly five. - -“First, setting up that form of church government only of which Christ -hath given them a pattern in his word. - -“Secondly, acknowledging and admitting of no lawgiver in the church but -Christ, and the publishing of his laws. - -“Thirdly, electing and ordaining of such officers only as Christ hath -appointed in his word. - -“Fourthly, to receive into their fellowship them that are approved, and -inflicting spiritual censures against them that offend. - -“Fifthly, prayer and patience in suffering any evil from them that be -without, who disturb their peace. - -“So that magistrates, as magistrates, have no power of setting up the -form of church government, electing church officers, punishing with -church censures; but to see that the church doth her duty herein. And -on the other side, the churches, as churches, have no power, though as -members of the commonweal they may have power, of erecting or altering -forms of civil government, electing of civil officers, inflicting -civil punishments—no, not on persons excommunicated—as by deposing -magistrates from their civil authority, or withdrawing the hearts of the -people against them, to their laws, no more than to discharge wives, or -children, or servants, from due obedience to their husbands, parents, -or masters: or by taking up arms against their magistrates, though they -persecute them for conscience: for though members of churches, who are -public officers, also of the civil state, may suppress by force the -violence of usurpers, as Jehoiada did Athaliah, yet this they do not as -members of the church, but as officers of the civil state.” - -_Truth._ Here are divers considerable passages, which I shall briefly -examine so far as concerns our controversy. - -First, whereas they say, that the civil power may erect and establish -what form of civil government may seem in wisdom most meet: I acknowledge -the proposition to be most true, both in itself, and also considered -with the end of it, that a civil government is an ordinance of God, to -conserve the civil peace of people so far as concerns their bodies and -goods, as formerly hath been said. - -[Sidenote: Civil power originally and fundamentally in the people.] - -But from this grant I infer, as before hath been touched, that the -sovereign, original, and foundation of civil power, lies in the -people—whom they must needs mean by the civil power distinct from the -government set up: and if so, that a people may erect and establish what -form of government seems to them most meet for their civil condition. It -is evident that such governments as are by them erected and established, -have no more power, nor for no longer time, than the civil power, or -people consenting and agreeing, shall betrust them with. This is clear -not only in reason, but in the experience of all commonweals, where the -people are not deprived of their natural freedom by the power of tyrants. - -[Sidenote: Mr. Cotton and the New English ministers, give the government -of Christ’s church, or spouse, into the hands of the people, or -commonweal.] - -And if so—that the magistrates receive their power of governing the -church from the people—undeniably it follows, that a people, as a people, -naturally considered, of what nature or nation soever in Europe, Asia, -Africa, or America, have fundamentally and originally, as men, a power to -govern the church, to see her do her duty, to correct her, to redress, -reform, establish, &c. And if this be not to pull God, and Christ, and -Spirit out of heaven, and subject them unto natural, sinful, inconstant -men, and so consequently to Satan himself, by whom all peoples naturally -are guided, let heaven and earth judge. - -[Sidenote: The very Indian Americans made governors of the church by the -authors of these positions.] - -_Peace._ It cannot, by their own grant, be denied, but that the wildest -Indians in America ought (and in their kind and several degrees do) to -agree upon some forms of government, some more civil compact in towns, -&c., some less. As also, that their civil and earthly governments be -as lawful and true as any governments in the world, and therefore -consequently their governors are keepers of the church, of both tables, -if any church of Christ should arise or be amongst them: and therefore, -lastly, if Christ have betrusted and charged the civil power with -his church, they must judge according to their Indian or American -consciences, for other consciences it cannot be supposed they should -have. - - - - -CHAP. XCIII. - - -_Truth._ Again, whereas they say that outward civil peace cannot stand -where religion is corrupted; and quote for it 2 Chron. xv. 3, 5, 6, and -Judges viii.— - -[Sidenote: Many civil states in flourishing peace and quiet where the -Lord Jesus is not sounded.] - -I answer, with admiration, how such excellent spirits, as these authors -are furnished with, not only in heavenly but earthly affairs, should so -forget, and be so fast asleep in things so palpably evident, as to say -that outward civil peace cannot stand where religion is corrupt. When so -many stately kingdoms and governments in the world have long and long -enjoyed civil peace and quiet, notwithstanding their religion is so -corrupt, as that there is not the very name of Jesus Christ amongst them. -And this every historian, merchant, traveller, in Europe, Asia, Africa, -America, can testify: for so spake the Lord Jesus himself, John xvi. -[20,] The world shall sing and rejoice. - -Secondly, for that scripture, 2 Chron. xv. 3, &c., relating the miseries -of Israel and Judah, and God’s plagues upon that people for corruption of -their religion, it must still have reference to that peculiar state unto -which God called the seed of one man, Abraham, in a figure, dealing so -with them as he dealt not with any nation in the world, Ps. cxlvii., Rom. -ix. - -The antitype to this state I have proved to be the Christian church, -which consequently hath been and is afflicted with spiritual plagues, -desolations, and captivities, for corrupting of that religion which hath -been revealed unto them. This appears by the seven churches; and the -people of God, now so many hundred years in woful bondage and slavery to -the mystical Babel, until the time of their joyful deliverance. - -_Peace._ Yea; but they say that “such laws as are conversant about -religion may still be accounted civil laws, as on the contrary an oath -doth still remain religious, though conversant about civil matters.” - -_Truth._ Laws respecting religion are twofold. - -[Sidenote: Laws concerning religion, either religious or civil.] - -First, such as concern the acts of worship and the worship itself, -the ministers of it, their fitness or unfitness, to be suppressed or -established: and for such laws we find no footing in the New Testament of -Jesus Christ. - -[Sidenote: The very Indians abhor to disturb any conscience at worship.] - -Secondly, laws respecting religion may be such as merely concern the -civil state, bodies, and goods of such and such persons, professing these -and these religions; viz., that such and such persons, notorious for -mutinies, treasons, rebellions, massacres, be disarmed: again, that no -persons, papists, Jews, Turks, or Indians, be disturbed at their worship, -a thing which the very Indians abhor to practise toward any. Also, that -immunity and freedom from tax and toll may be granted unto the people of -such or such a religion, as the magistrate pleaseth, Ezra vii. 24. - -These and such as are of this nature, concerning only the bodies and -goods of such and such religious persons, I confess are merely civil. - -[Sidenote: Canons and constitutions pretended civil but indeed -ecclesiastical.] - -But now, on the other hand, that laws restraining persons from such and -such a worship, because the civil state judgeth it to be false:— - -That laws constraining to such and such a worship, because the civil -state judgeth this to be the only true way of worshipping God:— - -That such and such a reformation of worship be submitted unto by all -subjects in such a jurisdiction:— - -That such and such churches, ministers, ministries, be pulled down, and -such and such churches, ministries, and ministrations, set up:— - -That such laws properly concerning religion, God, the souls of men, -should be civil laws and constitutions, is as far from reason as -that the commandments of Paul, which he gave the churches concerning -Christ’s worship (1 Cor. xi. and 1 Cor. xiv.), were civil and earthly -constitutions: or that the canons and constitutions of either œcumenical -or national synods, concerning religion, should be civil and state -conclusions and arguments. - -[Sidenote: Laws merely concerning spiritual things must needs be -spiritual.] - -To that instance of an oath remaining religious, though conversant -about civil things; I answer and acknowledge, an oath may be spiritual, -though taken about earthly business; and accordingly it will prove, and -only prove, what before I have said, that a law may be civil though it -concern persons of this and of that religion, that is, as the persons -professing it are concerned in civil respects of bodies or goods, as I -have opened; whereas if it concern the souls and religions of men, simply -so considered in reference to God, it must of necessity put on the nature -of religious or spiritual ordinance or constitution. - -Beside, it is a most improper and fallacious instance; for an oath, being -an invocation of a true or false God to judge in a case, is an action of -a spiritual and religious nature, whatever the subject matter be about -which it is taken, whether civil or religious: but a law or constitution -may be civil or religious, as the subject about which it is conversant is -either civil, merely concerning bodies or goods; or religious, concerning -soul and worship. - - - - -CHAP. XCIV. - - -_Peace._ Their fifth head is concerning the magistrates’ power in making -of laws. - -“First, they have power to publish and apply such civil laws in a state, -as either are expressed in the word of God in Moses’s judicials—to wit, -so far as they are of general and moral equity, and so binding all -nations in all ages—to be deducted by way of general consequence and -proportion from the word of God. - -“For in a free state no magistrate hath power over the bodies, goods, -lands, liberties of a free people, but by their free consents. And -because free men are not free lords of their own estates, but are only -stewards unto God, therefore they may not give their free consents to -any magistrate to dispose of their bodies, goods, lands, liberties, at -large as themselves please, but as God, the sovereign Lord of all, alone. -And because the word is a perfect rule, as well of righteousness as of -holiness, it will be therefore necessary that neither the people give -consent, nor that the magistrate take power to dispose of the bodies, -goods, lands, liberties of the people, but according to the laws and -rules of the word of God. - -“Secondly, in making laws about civil and indifferent things about the -commonweal, - -“First, he hath no power given him of God to make what laws he please, -either in restraining from or constraining to the use of indifferent -things; because that which is indifferent in its nature, may sometimes -be inexpedient in its use, and consequently unlawful, 1 Cor. ii. 5, it -having been long since defended upon good ground, _Quicquid non expedit, -quatenus non expedit, non licet._ - -“Secondly, he hath no power to make any such laws about indifferent -things, wherein nothing good or evil is shown to the people, but only on -principally the mere authority or will of the imposer, for the observance -of them, Col. ii. 21, 22; 1 Cor. vii. 23, compared with Eph. vi. 6. - -“It is a prerogative proper to God to require obedience of the sons of -men, because of his authority and will. - -“The will of no man is _regula recti_, unless first it be _regula recta_. - -“It is an evil speech of some, that in some things the will of the law, -not the _ratio_ of it, must be the rule of conscience to walk by; and -that princes may forbid men to seek any other reason but their authority, -yea, when they command _frivola et dura_. And therefore it is the duty -of the magistrate, in all laws about indifferent things, to show the -reasons, not only the will: to show the expediency, as well as the -indifferency of things of that nature. - -“For we conceive in laws of this nature, it is not the will of the -lawgiver only, but the reason of the law which binds. _Ratio est rex -legis, et lex est rex regis._ - -“Thirdly, because the judgment of expedient and inexpedient things is -often difficult and diverse, it is meet that such laws should not proceed -without due consideration of the rules of expediency set down in the -word, which are these three: - -“First, the rule of piety, that they may make for the glory of God, 1 -Cor. x. 31. - -“Secondly, the rule of charity, that no scandal come hereby to any weak -brother, 1 Cor. viii. 13. - -“Thirdly, the rule of charity, that no man be forced to submit against -his conscience, Rom. xiv. 14, 23, nor be judged of contempt of lawful -authority, because he is not suddenly persuaded of the expediency -of indifferent things; for if the people be bound by God to receive -such laws about such things, without any trial or satisfaction to the -conscience, but must judge them expedient because the magistrate thinks -them so, then the one cannot be punished in following the other, in case -he shall sin in calling inexpedient expedient; but Christ saith the -contrary, _If the blind lead the blind, they shall both fall._” - -[Sidenote: The authors’ large confession of the liberty of conscience, -from the laws of civil authority in spiritual cases.] - -_Truth._ In this passage these worthy men lay down such a ground as the -gates of hell are not able to shake, concerning the magistrates’ walking -in indifferent things: and upon which ground that tower of Lebanon may -be raised, whereon there hang a thousand shields and bucklers, Cant. iv. -4, to wit, that invincible truth, that no man is to be persecuted for -cause of conscience. The ground is this, “The magistrate hath not power -to make what laws he please, either in restraining or constraining to the -use of indifferent things.” And further they confess, that the reason of -the law, not the will of it, must be the rule of conscience. And they add -this impregnable reason, viz. “If the people be bound to receive such -laws without satisfaction to conscience, then one cannot be punished for -following the other, in case he shall sin contrary to Christ Jesus, who -saith, _If the blind lead the blind, they shall both fall._” - -[Sidenote: Civil magistrates confessed not to have power to urge the -conscience in indifferent things.] - -Hence I argue, if the civil magistrate have no power to restrain or -constrain their subjects in things in their own nature indifferent, as -in eating of meats, wearing this or that garment, using this or that -gesture; but that they are bound to try and examine his commands, and -satisfy their own reason, conscience, and judgment before the Lord, -and that they shall sin, if they follow the magistrate’s command, not -being persuaded in their own soul and conscience that his commands -are according to God: it will be much more unlawful and heinous in -the magistrate to compel the subjects unto that which, according to -their consciences’ persuasion, is simply unlawful, as unto a falsely -constituted church, ministry, worship, administration, and they shall not -escape the ditch, by being led blindfold by the magistrate; but though he -fall in first, yet they shall [fall] in after him and upon him, to his -greater and more dreadful judgment. - -In particular thus, if the magistrate may restrain me from that gesture -in the supper of the Lord which I am persuaded I ought to practise, he -may also restrain me by his commands from that supper of the Lord itself -in such or such a church, according to my conscience. - -If he cannot, as they grant, constrain me to such or such a garment -in the worship of God, can he constrain me to worship God by such a -ministry, and with such worship, which my soul and conscience cannot be -persuaded is of God? - -If he cannot command me in that circumstance of time to worship God, this -or that day, can he command me to the worship itself? - -[Sidenote: A threefold guilt lying upon civil powers commanding the -subject’s soul in worship.] - -_Peace._ Methinks I discern a threefold guilt to lie upon such civil -powers as impose upon and enforce the conscience, though not unto the -ministration and participation of the seals,[208] yet either to depart -from that worship which it is persuaded of, or to any exercise or worship -which it hath not faith in. - -First. Of an appearance of that Arminian, popish doctrine of free-will, -as if it lay in their own power and ability to believe upon the -magistrate’s command, since it is confessed that what is submitted to by -any without faith it is sin, be it never so true and holy, Rom. xiv. 23. - -Secondly. Since God only openeth the heart and worketh the will, Phil. -ii. [13,] it seems to be a high presumption to suppose, that together -with a command restraining from or constraining to worship, that God -is also to be forced or commanded to give faith, to open the heart, to -incline the will, &c. - -Thirdly. A guilt of the hypocrisy of their subjects and people, in -forcing them to act and practise in matters of religion and worship -against the doubts and checks of their consciences, causing their bodies -to worship when their souls are far off, to draw near with their lips, -their hearts being far off, &c. - -[Sidenote: Persons may with less sin be forced to marry whom they cannot -love, than to worship where they cannot believe.] - -With less sin ten thousand-fold may a natural father force his daughter, -or the father of the commonweal force all the maidens in a country to the -marriage-beds of such and such men whom they cannot love, than the souls -of these and other subjects to such worship or ministry, which is either -a true or false bed, Cant. i. 16. - -_Truth._ Sweet Peace, your conclusions are undeniable, and oh! that they -might sink deep into those noble and honourable bosoms it so deeply -concerns! But proceed. - - - - -CHAP. XCV. - - -_Peace._ In that fifth head they further say thus:— - -“Thirdly. In matters ecclesiastical we believe, first, that civil -magistrates have no power to make or constitute laws about church -affairs, which the Lord Jesus hath not ordained in his word for the -well-ordering of the church; for the apostle solemnly chargeth Timothy, -and in him all governors of the church, before God and the Lord Jesus -Christ, _who is the only Potentate, the King of kings and Lord of lords_, -that the commandment given by him for the ordering of the church be kept -_without spot, unrebukeable, to the appearing of the Lord Jesus Christ_, -1 Tim. vi. 14, 15. And this commandment given in the word, the apostle -saith, _is able to make the man of God perfect in all righteousness_, 2 -Tim. iii. 17. And, indeed, the administration of all Christ’s affairs, -doth immediately aim at spiritual and divine ends, as the worship of God, -and the salvation of men’s souls: and, therefore, no law nor means can -be devised by the wisdom or wit of man that can be fit or able to reach -such ends; but use must be made of such only as the divine wisdom and -holy will of God hath ordained. - -“Secondly. We believe the magistrate’s power in making laws about church -affairs, is not only thus limited and restrained by Christ to matters -which concern the substance of God’s worship and of church government, -but also such as concern outward order: as in rites and ceremonies for -uniformity’s sake. For we find not in the gospel, that Christ hath -anywhere provided for the uniformity of churches, but only for their -unity. - -“Paul, in matters of Christian liberty, commendeth the unity of their -faith in the Holy Spirit, giving order that we should not judge nor -condemn one another, in difference of judgment and practice of such -things where men live to God on both sides, even though there were some -error on one side, Rom. xiv. 1-6. How much less in things indifferent, -where there may be no error on either side. - -“When the apostle directeth the church of Corinth, that _all things -be done decently and in order_, he meant not to give power to church -officers or to civil magistrates, to order whatever they should think -meet for decency and order; but only to provide that all the ordinances -of God be administered in the church decently, without unnatural or -uncivil uncomeliness, as that of long hair, or women’s prophesying, or -the like; and orderly, without confusion or disturbance of edification, -as the speaking of many at once in the church. - -“Thirdly. We do nevertheless willingly grant, that magistrates, upon -due and diligent search what is the counsel and will of God in his word -concerning the right ordering of the church, may and ought to publish -and declare, establish and ratify, such laws and ordinances as Christ -hath appointed in his word for the well ordering of church affairs: both -for the gathering of the church, and the right administration of all -the ordinances of God amongst them, in such a manner as the Lord hath -appointed to edification. The law of Artaxerxes, Ezra vii. 23, was not -usurpation over the church’s liberty; but a royal and just confirmation -of them: _Whatsoever is commanded by the God of heaven:—for why should -there be wrath against [the realm of] the king and his sons?_” - -_Truth._ Dear Peace, methinks I see before mine eyes a wall daubed up, -of which Ezekiel speaks, with untempered mortar. Here they restrain the -magistrate from making laws, either concerning the substance or ceremony -of religion, but such only as Christ hath commanded; and those, say they, -they must publish and declare after the example of Artaxerxes. - -I shall herein perform two things: first, examine this magistrate’s -duty to publish, declare, &c., such laws and ordinances as Christ hath -appointed. - -Secondly, I shall examine that proof from Artaxerxes, Ezra vii. 23. - -[Sidenote: God’s Israel desirous of Saul’s arm of flesh.] - -In the first, methinks I hear the voice of the people of Israel, 1 Sam. -viii. 5, _Make us a king_, that may rule over us after the manner of the -nations: rejecting the Lord ruling over them by his holy word, in the -mouth of his prophets, and sheltering themselves under an arm of flesh; -which arm of flesh God gave them in his anger, and cut off again in his -wrath, after he had persecuted David, the figure of Christ Jesus, who -hath given his people the sceptre and sword of his word and Spirit, and -refused a temporal crown or weapons in the dispensation of his kingdom. - -Where did the Lord Jesus or his messengers charge the civil magistrate, -or direct Christians to petition him, to publish, declare, or establish -by his arm of flesh and earthly weapons, the religion and worship of -Christ Jesus? - -I find the beast and false prophet, whose rise and doctrine is not from -heaven, but from the sea and earth, dreadful and terrible, by a civil -sword and dignity, Rev. xiii. 2. - -I find the beast hath gotten the power and might of the kings of the -earth, Rev. xvii. 13. - -[Sidenote: The seven-headed beast and the Lamb differ in their weapons.] - -But the Lamb’s weapons are spiritually mighty, 2 Cor. x. [4.] &c., -his sword is two-edged, coming out of his mouth, Rev. i. [16.] His -preparations for war are white horses and white harness, which are -confessed by all to be of a spiritual nature, Rev. xix. - -[Sidenote: Naboth’s case typical.] - -When that whore Jezebel stabbed Naboth with her pen, in stirring up the -people to stone him as a blasphemer of God and the king, what a glorious -mask or veil of holiness she put on? _Proclaim a fast_, set a day apart -for humiliation; and for confirmation, let all be ratified by the king’s -authority, name, and seal, 1 Kings xxi. 8, 9. - -Was not this recorded for all God’s Naboths, standing for their spiritual -interests in heavenly things—typed out by the typical earth and ground of -Canaan’s land—that they _through patience and comfort of the scriptures -might have hope_? Rom. xv. 4. - -Again, I demand, who shall here sit [to] judge, whether the magistrate -command any other substance or ceremony but what is Christ’s? - -By their former conclusions, every soul must judge what the magistrate -commandeth, and is not bound, even in indifferent things, to the -magistrates’ law, further than his own soul, conscience, and judgment -ascends to the reason of it. Here, the magistrate must make laws for that -substance and ceremony which Christ appointed. But yet he must not do -this with his eyes open, but blindfold and hoodwinked; for if he judge -that to be the religion of Christ, and such to be the order therein, -which their consciences judge otherwise, and assent not to, they profess -they must submit only to Christ’s laws, and therefore they are not bound -to obey him. - -[Sidenote: Civil powers abused as a guard about the bed of spiritual -whoredoms.] - -Oh! what is this but to make use of the civil powers and governors of the -world, as a guard about the spiritual bed of soul-whoredoms, in which the -kings of the earth commit spiritual fornication with the great whore, -Rev. xvii. 2,—as a guard, while the inhabitants of the earth are drinking -themselves drunk with the wine of her fornication? - -But oh! what terrifyings, what allurings are in Jeremy’s curse and -blessing! Jer. xvii. [5.] _Cursed is the man that trusteth in man, -that maketh flesh his arm_,—too, too common in spiritual matters—_and -whose heart departeth from Jehovah: he shall be as a heath in the -wilderness_—even in the spiritual and mystical wilderness—_and shall not -see when comfort comes, but shall abide in drought in the wilderness, in -a barren land_, &c. - - - - -CHAP. XCVI. - - -_Peace._ Oh! what mysteries are these to flesh and blood! how hard for -flesh to forsake the arm thereof! But pass on, dear Truth, to their proof -propounded, Ezra vii. 23, wherein Artaxerxes confirmed by law whatever -was commanded by the God of heaven. - -[Sidenote: Ezra vii. 23, discussed.] - -_Truth._ In this scripture I mind, first, the people of God captivated -under the dominion and government of the kings of Babel and Persia. - -Secondly. Artaxerxes’s favour to these captives, - -1. Of freedom to their consciences. - -2. Of bounty towards them. - -3. Of exempting of some of them from common charges. - -Thirdly. Punishments on offenders. - -Fourthly. The ground that carries him on to all this. - -Fifthly. Ezra praising of God for putting this into the heart of the king. - -[Sidenote: God’s people not subject to the kings of Babel or Persia in -spirituals.] - -Concerning the people of God the Jews, they were as lambs and sheep in -the jaws of the lion, the dearly beloved of his soul under the devouring -tyrants of the world, both the Babylonian and the Persian, far from their -own nation and the government of their own anointed kings, the figures of -the true King of the Jews, the Lord Jesus Christ. - -In this respect it is clear, that the Jews were no more subject to the -kings of Babylon and Persia in spiritual things, than the vessels of the -sanctuary were subject to the king of Babel’s use, Dan. v. - -Concerning this king, I consider, first, his person: a gentile idolater, -an oppressing tyrant, one of those devouring beasts, Dan. vii. and viii. -A hand of bloody conquest set the crown upon the head of these monarchs; -and although in civil things they might challenge subjection, yet why -should they now sit down in the throne of Israel, and govern the people -and church of God in spiritual things? - -[Sidenote: Tyrants’ hearts sometimes wonderfully mollified towards God’s -people.] - -Secondly. Consider his acts of favour, and they will not amount to a -positive command that any of the Jews should go up to build the temple, -nor that any of them should practise his own worship, which he kept and -judged the best for his own soul and people. - -It is true, he freely permits them and exerciseth a bounteous assistance -to them. All which argues no more, but that sometimes it pleaseth God to -open the hearts of tyrants greatly to favour and further his people. Such -favour found Nehemiah and Daniel, and others of God’s people have and -shall find, so often as it pleaseth him to honour them that honour him -before the sons of men. - -_Peace._ Who sees not how little this scripture contributes to their -tenent? But why, say some, should this king confirm all with such severe -punishments? and why for all this should Ezra give thanks to God, if it -were not imitable for after times? - -_Truth._ The law of God, which he confirmed, he knew not, and therefore -neither was, nor could he be a judge in the case. - -[Sidenote: Nebuchadnezzar, Darius, and Artaxerxes, their decrees -examined.] - -And for his ground, what was it but the common terrors and convictions of -an affrighted conscience? - -In such fits and pangs, what have not Pharaohs, Sauls, Ahabs, Herods, -Agrippas spoken? And what wonderful decrees have Nebuchadnezzar, Cyrus, -Darius, Artaxerxes, put forth concerning the God of Israel, Dan. iii. and -vi., and Ezra i. and vii., &c.; and yet as far from being charged with, -as they were from being affected to, the spiritual crown of governing the -worship of God, and the conscience of his people. - -[Sidenote: Ezra’s thanksgiving for the king’s decree examined.] - -It is true, Ezra most piously and justly gave thanks to God for putting -such a thing into the heart of the king; but what makes this a pattern -for the laws of civil governors now under the gospel? It suited well with -that national state of God’s church, that the gentile king should release -them, permit them to return to their own land, assist them with other -favours, and enable them to execute punishments upon offenders according -to their national state. - -But did God put such a thing as this into the heart of the king, viz., -to restrain upon pain of death all the millions of men under his dominion -from the idolatries of their several and respective countries? to -constrain them all, upon the like penalty, to conform to the worship of -the God of Israel, to build him a temple, erect an altar, ordain priests, -offer sacrifice, observe the fasts and feasts of Israel? Yea, did God -put it into the king’s heart to send Levites into all the parts of his -dominion, compelling them to hear? which is but a natural thing, as some -unsoundly speak,[209] unto which all are bound to submit. - -[Sidenote: The duty of all civil states toward the consciences of their -subjects.] - -Well, however, Ezra gives thanks to God for the king; and so should all -that fear God in all countries, if he would please to put it into the -hearts of the kings, states, and parliaments, to take off the yokes of -violence, and permit, at least, the consciences of their subjects, and -especially such as in truth make conscience of their worships to the God -of Israel: and yet, no cause for Ezra then, or God’s Ezras and Israelites -now, to acknowledge the care and charge of God’s worship, church, and -ordinances, to lie upon the shoulders of Artaxerxes, or any other civil -prince or ruler. - -[Sidenote: Christ needs no human confirmations.] - -Lastly. For the confirmation or ratification which they suppose -magistrates are bound to give to the laws of Christ, I answer, God’s -cause, Christ’s truth, and the two-edged sword of his word, never stood -in need of a temporal sword or a human witness to confirm and ratify -them. If we receive the witness of an honest man, the witness of the most -holy God is greater, 1 John v. 9. - -[Sidenote: The sum of the examples of gentile kings decreeing for God’s -worship in scripture.] - -The result and sum of the whole matter is this:—1. It may please God -sometimes to stir up the rulers of the earth to permit and tolerate, to -favour and countenance, God’s people in their worships, though only out -of some strong conviction of conscience or fear of wrath, &c.: and yet -themselves neither understand God’s worship, nor leave their own state, -idolatry, or country’s worship. - -For this God’s people ought to give thanks unto God; yea, and all -men from this example may learn, not to charge upon the magistrates’ -conscience—besides the care of the civil peace, the bodies and goods of -men—the spiritual peace, in the worship of God and souls of men; but -hence are magistrates instructed favourably to permit their subjects in -their worships, although themselves be not persuaded to submit to them, -as Nebuchadnezzar, Cyrus, Darius, and Artaxerxes did. - - - - -CHAP. XCVII. - - -_Peace._ The sixth question is this:—How far the church is subject to -their laws? - -“All those,” say they, “who are members of the commonweal are bound to -be subject to all the just and righteous laws thereof, and therefore, -membership in churches not cutting men off from membership in -commonweals, they are bound to be subject, even every soul, Rom. xiii. -1, as Christ himself and the apostles were in their places wherein they -lived. And therefore to exempt the clergy, as the papists do, from civil -subjection, and to say that _generatio clerici_ is _corruptio subditi_, -is both sinful and scandalous to the gospel of God; and though all are -equally subject, yet church members are more especially bound to yield -subjection, and the most eminent most especially bound, not only because -conscience doth more strongly bind, but also because their ill examples -are more infectious to others, pernicious to the state, and provoke -God’s wrath to bring vengeance on the state. - -“Hence, if the whole church, or officers of the church, shall sin against -the state, or any person, by sedition, contempt of authority, heresy, -blasphemy, oppression, slander, or shall withdraw any of their members -from the service of the state without the consent thereof, their persons -and estates are liable to civil punishments of magistrates, according -to their righteous and wholesome laws, Exod. xxii. 20; Levit. xxiv. 16; -Deut. xiii. 5, and xviii. 10.” - -_Truth._ What concerns this head in civil things, I gladly subscribe -unto: what concerns heresy, blasphemy, &c., I have plentifully before -spoken to, and shall here only say two things. - -First. Those scriptures produced concern only the people of God in a -church estate, and must have reference only to the church of Christ -Jesus, which, as Mr. Cotton confesseth,[210] is not national but -congregational, of so many as may meet in one place, 1 Cor. xiv. [23.] -and therefore no civil state can be the antitype and parallel: to which -purpose, upon the eleventh question, I shall at large show the difference -between the national church and state of Israel, and all other states and -nations in the world. - -[Sidenote: The law of putting to death blasphemers of Christ, cuts off -all hopes from the Jews of partaking in his blood.] - -Secondly. If the rulers of the earth are bound to put to death all -that worship other gods than the true God, or that blaspheme (that is, -speak evil of in a lesser or higher degree) that one true God: it must -unavoidably follow, that the _beloved for the Father’s sake_, the Jews, -whose very religion blasphemeth Christ in the highest degree—I say, they -are actually sons of death, and all to be immediately executed according -to those quoted scriptures. And— - -[Sidenote: The direful effects of fighting for conscience.] - -Secondly. The towns, cities, nations, and kingdoms of the world, must -generally be put to the sword, if they speedily renounce not their gods -and worships, and so cease to blaspheme the true God by their idolatries. -This bloody consequence cannot be avoided by any scripture rule, for if -that rule be of force, Deut. xiii. and xviii., not to spare or show mercy -upon person or city falling to idolatry, that bars out all favour or -partiality; and then what heaps upon heaps in the slaughter-houses and -shambles of civil laws must the world come to, as I have formerly noted; -and that unnecessarily, it being not required by the Lord Jesus for his -sake, and the magistrate’s power and weapons being essentially civil, -and so not reaching to the impiety or ungodliness but the incivility and -unrighteousness of tongue or hand. - - - - -CHAP. XCVIII. - - -_Peace._ Dear Truth, these are the poisoned daggers stabbing at my tender -heart! Oh, when shall the Prince of peace appear, and reconcile the -bloody sons of men! but let me now propose their seventh head: viz.,— - -“In what order may the magistrate execute punishment on a church or -church member that offendeth his laws? - -“First. Gross and public, notorious sins, which are against the light of -conscience, as heresy, &c., there the magistrate keeping him under safe -ward should send the offender first to the church to heal his conscience, -still provided that the church be both able and willing thereunto: by -which means the magistrate shall convince such a one’s conscience that he -seeketh his healing, rather than his hurt. - -“The censure also against him shall proceed with more power and blessing, -and none shall have cause to say that the magistrate persecutes men for -their consciences, but that he justly punishes such a one for sinning -rather against his conscience, Tit. iii. 10. - -“Secondly, in private offences how the magistrate may proceed, see chap. -xii. It is not material whether the church or magistrate take it first in -hand. Only with this caution, that if the state take it first in hand, -they are not to proceed to death or banishment, until the church hath -taken their course with him, to bring him to repentance, provided that -the church be willing and ready thereunto. - -“Secondly, in such sins wherein men plead conscience, as heresy,” &c. - -_Truth._ Here I have many just exceptions and considerations to present. - -First, they propose a distinction of some sins: some are against the -light of conscience, &c., and they instance in heresy. - -[Sidenote: Error is confident as well as truth.] - -_Ans._ I have before discussed this point of a heretic sinning against -light of conscience. And I shall add, that however they lay this down -as an infallible conclusion, that all heresy is against light of -conscience, yet—to pass by the discussion of the nature of heresy, in -which respect it may so be that even themselves may be found heretical, -yea, and that in fundamentals—how do all idolaters after light presented, -and exhortations powerfully pressed, either Turks or pagans, Jews or -anti-christians, strongly even to the death hold fast, or rather are held -fast by, their delusions. - -[Sidenote: God’s people as well as others will be found obstinate in -fundamental errors, in which sufferings and persecution doth harden.] - -Yea, God’s people themselves, being deluded and captivated, are strongly -confident even against some fundamentals, especially of worship: and yet -not against the light, but according to the light or eye of a deceived -conscience. - -Now all these consciences walk on confidently and constantly, even to -the suffering of death and torments; and are more strongly confirmed in -their belief and conscience, because such bloody and cruel courses of -persecution are used toward them. - -Secondly, speaks not the scripture expressly of the Jew, Isa. vi., Matt. -xiii., Acts xxviii., that God hath given them the spirit of slumber, -eyes that they should not see, &c.? all which must be spoken of the very -conscience, which He that hath the golden key of David can only shut and -open, and all the picklocks or swords in all the smiths’ shops in the -world can neither by force or fraud prevent his time. - -[Sidenote: Strong delusions.] - -Is it not said of anti-christians, 2 Thess. ii., that God hath sent them -strong delusions? so strong and efficacious that they believe a lie, -and that so confidently, and some so conscientiously, that death itself -cannot part between the delusion and their conscience. - -“Again, the magistrate, say they, keeping him in safe ward: that is, the -heretic, the blasphemer, idolater,” &c. - -_Peace._ I here ask all men that love even the civil peace, where the -Lord Jesus hath spoken a tittle of a prison or safe ward to this purpose? - -_Truth._ We find indeed a prison threatened by God to his irreconciled -enemies, neglecting to account with him, Matt. v. 25. - -We find a prison into which persecutors cast the saints. So John, so -Paul, and the apostles, Matt. xiv. 10, &c., were cast; and the great -commander of, and caster into prison, is the devil, Rev. ii. 10. - -[Sidenote: Spiritual prisons.] - -We find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19, -the spirits formerly rebellious against Christ Jesus, speaking by Noah -unto them, now kept in safe ward against the judgment of the great day. - -In excommunication, a soul obstinate in sin is delivered to Satan his -jailor, and he keeps him in safe ward, until it pleaseth God to release -him. - -There is a prison for the devil himself a thousand years, Rev. xx. [2, -3.] And a lake of eternal fire and brimstone, into which the beast and -false prophet, and all not written in the Lamb’s book, and the devil that -deceived them, shall eternally be there secured and tormented. - -[Sidenote: Christ Jesus appointed no material prisons for blasphemers of -him, &c.] - -But neither amongst these, nor in any other passage of the New Testament, -do we find a prison appointed by Christ Jesus for the heretic, -blasphemer, idolater, &c. being not otherwise guilty against the civil -state. - -[Sidenote: The bishops’ prisons.] - -It is true, anti-christ, by the help of civil powers, hath his prisons -to keep Christ Jesus and his members fast: such prisons may well be -called the bishops’ prisons, the pope’s, the devil’s prisons. These -inquisition-houses have ever been more terrible than the magistrate’s. - -At first, persecuting bishops borrowed prisons of the civil magistrate, -as now their successors do still in the world; but afterward they wrung -the keys out of the magistrates’ hands, and hung them at their own -girdles, and would have prisons of their own: as doubtless will that -generation still do, if God prevent them not. - - - - -CHAP. XCIX. - - -_Peace._ Again, say they, the magistrate should send him first to the -church to heal his conscience. - -[Sidenote: Like mother like daughter.] - -_Truth._ Is not this as the prophet speaks [Ezek. xvi. 44,] like -mother like daughter? So the mother of whoredoms, the church of Rome, -teacheth and practiseth with all her heretics: first let the holy church -convince them, and then deliver them to the secular power to receive the -punishment of heretics. - -[Sidenote: Conscience not so easily healed and cured.] - -_Peace._ Methinks also they approach near that popish tenent, _ex opere -operato_: for their exhortations and admonitions must necessarily be -so operative and prevalent, that if the heretic repent not, he now -sins against his conscience: not remembering that peradventure, 2 Tim. -ii. [25,] _If peradventure, God will give them repentance_; and how -strong delusions are, and believing of lies, and how hard it is to be -undeceived, especially in spirituals! - -_Truth._ And as it may so prove, when a heretic indeed is brought to -this college of physicians to have his conscience healed, and one -heretic is to cure another. So also when any of Christ’s witnesses, -supposed heretics, are brought before them, how doth the Lord Jesus -suffer whippings and stabs, when his name, and truths, and witnesses, and -ordinances, are all profaned and blasphemed. - -[Sidenote: Wounding instead of healing of consciences.] - -Besides, suppose a man to be a heretic, and yet suppose him brought -as the magistrate’s prisoner, though to a true church, to heal his -conscience: what promise of presence and blessing hath the Lord Jesus -made to his church and spouse in such a way? and how common is it -for heretics either to be desperately hardened by such cruel courses -(yet pretending soul-healing), or else through fear and terror to -practise gross hypocrisy, even against their consciences. So that these -chirurgeons and physicians pretending to heal consciences by such a -course, wound them deeper, and declare themselves chirurgeons and -physicians of no value. - -_Peace._ But what think you of the proviso added to their proposition, -viz., “Provided the church be able and willing?” - -[Sidenote: Christ’s spouse able and willing to heal wounded consciences.] - -_Truth._ Doubtless this proviso derogates not a little from the nature -of the spouse of Christ. For _she_, like that gracious woman, Prov. -xxxi. 26, _openeth her mouth with wisdom, and in her tongue is the law -of grace_: she is _the pillar and ground of truth_, 1 Tim. iii. 15, -the golden candlestick from whence true light shineth: the angels or -ministers thereof able to try false apostles, Rev. ii. 2, and _convince -the gainsayers_, Tit. i. 9. - -Again, according to their principles of suppressing persons and churches -falsely worshipping, how can they permit such a blind and dead church not -able and willing to heal a wounded conscience? - -_Peace._ What should be the reason of this their expression? - -_Truth._ Doubtless their consciences tell them how few of those churches -which they yet acknowledge churches, are able and willing to hold forth -Christ Jesus the Sun of righteousness, healing with his wings the -doubting and afflicted conscience. - -Lastly, their conscience tells them, that a servant of Christ Jesus may -possibly be sent as a heretic to be healed by a false church, which -church will never be willing to deal with him, or never be able to -convince him. - -_Peace._ Yea, but they say, “by such a course the magistrate shall -convince such a one’s conscience that he seeks his good,” &c. - -_Truth._ If a man thus bound be sent to a church to be healed in his -conscience, either he is a heretic or he is not. - -[Sidenote: A persecuting church disputes with a heretic as a cat with the -mouse; and with a true witness as a lion with a lamb in his paw.] - -Admit he be: yet he disputes in fear, as the poor thief; [or as] the -mouse disputes with a terrible persecuting cat, who while she seems to -play and gently toss, yet the conclusion is a proud, insulting, and -devouring cruelty. - -If no heretic, but an innocent and faithful witness of any truth of -Jesus, disputes he not as a lamb in the lion’s paw, being sure in the end -to be torn in pieces? - -_Peace._ They add, “The censure, this way, proceeds with more power and -blessing.” - -_Truth._ All power and blessing is from the blessed Son of God, unto whom -all power is given from the Father, in heaven and earth. He hath promised -his presence with his messengers, preaching and baptizing, to the world’s -end, ratifying in heaven what they bind or loose on earth. - -But let any man show me such a commission, instruction, and promise, -given by the Son of God to civil powers in these spiritual affairs of his -Christian kingdom and worship? - -_Peace._ Lastly, they conclude, “This course of first sending the heretic -to be healed by the church, takes away all excuse; for none can say -that he is persecuted for his conscience, but for sinning against his -conscience.” - -[Sidenote: Persecutors endure not so to be called.] - -_Truth._ Jezebel, placing poor Naboth before the elders as a blasphemer -of God and the king, and sanctifying the plotted and intended murder with -a day of humiliation, may seem to take away all excuse, and to conclude -the blasphemer worthy to be stoned. But Jehovah, the God of recompences -(Jer. li. 56), when he makes inquisition for blood, will find both -Jezebel and Ahab guilty, and make the dogs a feast with the flesh of -Jezebel, and leave not to Ahab a man to piss against the wall; for (as -Paul in his own plea) there was nothing committed worthy of death: and -against thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in -any civil fact against the state. - - - - -CHAP. C. - - -_Peace._ Their eighth question is this, viz., what power magistrates have -about the gathering of churches? - -“First, the magistrate hath power, and it is his duty to encourage and -countenance such persons as voluntarily join themselves in holy covenant, -both by his presence (if it may be) and promise of protection, they -accepting the right hand of fellowship from other neighbour churches. - -“Secondly, he hath power to forbid all idolatrous and corrupt assemblies, -who offer to put themselves under their patronage, and shall attempt to -join themselves into a church-estate, and if they shall not hearken, -to force them therefrom by the power of the sword, Ps. ci. 8. For our -tolerating many religions in a state in several churches, besides the -provoking of God, may in time not only corrupt, leaven, divide, and so -destroy the peace of the churches, but also dissolve the continuity of -the state, especially ours, whose walls are made of the stones of the -churches, it being also contrary to the end of our planting in this part -of the world, which was not only to enjoy the pure ordinances, but to -enjoy them all in purity. - -“Thirdly, he hath power to compel all men within his grant to hear the -word: for hearing the word of God is a duty, which the light of nature -leadeth even heathens to. The Ninevites heard Jonah, though a stranger, -and unknown unto them to be an extraordinary prophet, Jonah iii. And -Eglon, the king of Moab, hearing that Ehud had a message from God, he -rose out of his seat for more reverent attention, Judg. iii. 20. - -“Yet he hath no power to compel all men to become members of churches, -because he hath not power to make them fit members for the church, which -is not wrought by the power of the sword, but by the power of the word; -nor may we force the churches to accept of any for members but those whom -the churches themselves can freely approve of.” - -_Truth._ To the first branch of this head I answer, that the magistrate -should encourage and countenance the church, yea, and protect the persons -of the church from violence, disturbance, &c., it being truly noble and -glorious, by how much the spouse and queen of the Lord Jesus transcends -the ladies, queens, and empresses of the world in glory, beauty, -chastity, and innocency. - -It is true, all magistrates in the world do this: viz., encourage and -protect the church or assembly of worshippers which they judge to be true -and approve of; but not permitting other consciences than their own, it -hath come to pass in all ages, and yet doubtless will, that the Lord -Jesus and his queen are driven and persecuted out of the world. - -To the second, that the magistrate ought to suppress all churches which -he judgeth false, he quoteth Ps. ci. 8, _Betimes I will cut off the -wicked of the land; that I may cut off all evil doers from the city of -Jehovah_: unto which he addeth four reasons. - -_Peace._ Dear Truth, first, a word to that scripture, so often quoted, -and so much boasted of. - -[Sidenote: Ps. ci. 8, concerning the cutting off the wicked, examined.] - -_Truth._ Concerning that holy land of Canaan, concerning the city of -Jehovah, Jerusalem, out of which king David here resolves to cut off all -the wicked and evil doers, I shall speak more largely on the eleventh -head or question, in the differences between that and all other lands. - -[Sidenote: No land of Canaan, nor holy city, now.] - -At present I answer, there is no holy land or city of the Lord, no king -of Sion, &c., but the church of Jesus Christ, and the King thereof, -according to 1 Pet. ii. 9, _Ye are a holy nation_; and Jerusalem is -the holy people of God in the true profession of Christianity, Heb. -xii., Gal. iv., and Rev. xxi., out of which the Lord Jesus by his holy -ordinances, in such a government, and by such governors as he hath -appointed, he cuts off every wicked person and evil doer. - -[Sidenote: No difference of lands and cities since the coming, as was -before the coming, of the Lord Jesus.] - -If Christ Jesus had intended any difference of place, cities, or -countries, doubtless Jerusalem and Samaria had been thought of, or the -cities of Asia, wherein the Christian religion was so gloriously planted. - -But the Lord Jesus disclaims Jerusalem and Samaria from having any -respect of holiness more than other cities, John iv. 21. - -And the Spirit of God evidently testifieth that the churches were in the -cities and countries, not that the whole cities or countries were God’s -holy land and cities, out of which all false worshippers and wicked -persons were to be cut, Rev. ii. and iii. - -The devil’s throne was in the city of Pergamos in respect of the state -and persecution of it, and yet there was also the throne of the Lord -Jesus set up in his church or worshippers in Pergamos, out of which the -Balaamites, and Nicolaitanes, and every false worshipper, were to be -cast, though not out of the city of Pergamos: for then Pergamos must have -been thrown out of Pergamos, and the world out of the world. - - - - -CHAP. CI. - - -_Peace._ Oh! that my head were a fountain, and mine eyes rivers of tears, -to lament my children, the children of peace and light, thus darkening -that and other lightsome scriptures with such dark and direful clouds of -blood. - -[Sidenote: The bloody interpretation of Ps. ci.] - -_Truth._ Sweet Peace, thy tears are seasonable and precious, and bottled -up in the heavens; but let me add a second consideration from that -scripture. If that scripture may now literally be applied to nations and -cities, in a parallel to Canaan and Jerusalem, since the gospel, and -this Ps. ci. be literally to be applied to cities, towns, and countries -in Europe and America, not only such as essay to join themselves (as -they here speak) in a corrupt church estate, but such as know no church -estate, nor God, nor Christ, yea, every wicked person and evil doer, -must be hanged or stoned, &c., as it was in Israel; and if so, how many -thousands and millions of men and women in the several kingdoms and -governments of the world, must be cut off from their lands, and destroyed -from their cities, as this scripture speaks! - -Thirdly, since those persons in the New English plantations accounted -unfit for church estate, yet remain all members of the church of England, -from which New England dares not separate, no not in their sacraments -(as some of the independents have published), what riddle or mystery, or -rather fallacy of Satan is this![211] - -[Sidenote: The New English separate in America, but not in Europe.] - -_Peace._ It will not be offence to charity to make conjecture: first, -herein New England churches secretly call their mother whore, not -daring in America to join with their own mother’s children, though -unexcommunicate: no, nor permit them to worship God after their -consciences, and as their mother hath taught them this secretly and -silently, they have a mind to do, which publicly they would seem to -disclaim, and profess against. - -[Sidenote: The New English permit not their brethren of Old England -to enjoy their consciences, lest their own numbers might exceed their -own, or at least the greatness of their own assemblies and maintenances -decrease.] - -Secondly, if such members of Old England should be suffered to enjoy -their consciences in New England—however it is pretended they would -profane ordinances for which they are unfit (as true it is in that -natural persons are not fit for spiritual worship), yet this appears not -to be the bottom, for in Old England the New English join with Old in -the ministration of the word, prayer, singing, contribution, maintenance -of the ministry, &c.—if, I say, they should set up churches after their -conscience, the greatness and multitudes of their own assemblies would -decay, and with all the contributions and maintenance of their ministers, -unto which all or most have been forced. - -_Truth._ Dear Peace, these are more than conjectures, thousands now espy; -and all that love the purity of the worship of the living God should -lament such halting. I shall add this, not only do they partially neglect -to cut off the wicked of the land, but such as themselves esteemed -beloved and godly have they driven forth, and keep out others which -would come unto them, eminently godly by their own confession; because -differing in conscience and worship from them, and consequently not to -be suffered in their holy land of Canaan.[212] - -But having examined that scripture alleged, let us now weigh their -reasons. - -First, say they, the not cutting off by the sword, but tolerating many -religions in a state would provoke God: unto which— - -[Sidenote: Christ Jesus never appointed all religions but his own to be -cut off by the civil sword.] - -I answer, first (and here being no scripture produced to these reasons, -shall the sooner answer), that no proof can be made from the institutions -of the Lord Jesus that all religions but one are to be cut off by the -civil sword; that national church in that typical land of Canaan being -abolished and the Christian commonweal or church instituted. - -[Sidenote: A bloody mother.] - -Secondly. I affirm that the cutting off by the sword other consciences -and religions, is (contrarily) most provoking unto God, expressly against -his will concerning the tares, Matt. xiii., as I have before proved; -as also the bloody mother of all those monstrous mischiefs, where such -cutting off is used, both to the souls and bodies of men. - -Thirdly. Let conscience and experience speak how in the not cutting off -of their many religions, it hath pleased God not only not to be provoked, -but to prosper the state of the United Provinces, our next neighbours, -and that to admiration. - -_Peace._ The second reason is, such tolerating would leaven, divide, and -destroy the peace of the churches. - -[Sidenote: Christ’s spiritual power most powerful.] - -_Truth._ This must also be denied upon so many former scriptures -and reasons produced, proving the power of the Lord Jesus, and the -sufficiency of his spiritual power in his church, for the purging forth -and conquering of the least evil: yea, and for the bringing every thought -in subjection unto Christ Jesus, 2 Cor. x. - -[Sidenote: Christ forbidding his followers to permit leaven in the -church, doth not forbid to permit leaven in the world.] - -I add, they have not produced one scripture, nor can, to prove that the -permitting of leaven of false doctrine in the world or civil state, -will leaven the churches: only we find that the permission of leaven in -persons, doctrines, or practices in the church, that indeed will corrupt -and spread, 1 Cor. v., and Gal. v.; but this reason should never have -been alleged, were not the particular churches in New England but as so -many implicit parish churches in one implicit national church. - -_Peace._ Their third reason is, it will dissolve the continuity of the -state, especially theirs, where the walls are made of the stones of the -churches. - -[Sidenote: The wall, Cant. viii. 9, discussed.] - -_Truth._ I answer briefly to this bare affirmation thus: that the true -church is a wall spiritual and mystical, Cant. viii. 9. - -That consequently a false church or company is a false or pretended wall, -and none of Christ’s. - -The civil state, power, and government is a civil wall, &c., and— - -Lastly. The walls of earth or stone about a city, are the natural or -artificial wall or defence of it. - -Now, in consideration of these four walls, I desire it may be proved -from the scriptures of truth, how the false spiritual wall, or company -of false worshippers suffered in a city, can be able to destroy the true -Christian wall, or company of believers. - -[Sidenote: A spiritual wall cannot properly impair the civil.] - -Again, how this false spiritual wall, or false church permitted, -can destroy the civil wall, the state and government of the city and -citizens, any more than it can destroy the natural or artificial wall of -earth or stone. - -Spiritual may destroy spiritual, if a stronger and victorious; but -spiritual cannot reach to artificial or civil. - -_Peace._ Yea; but they fear the false spiritual wall may destroy their -civil, because it is made of the stones of churches. - -_Truth._ If this have reference to that practice amongst them, viz., -that none but members of churches enjoy civil freedom amongst them, -ordinarily,[213] in imitation of that national church or state of the -Jews, then I answer, they that follow Moses’s church constitution, which -the New English by such a practice implicitly do, must cease to pretend -to the Lord Jesus Christ and his institutions. - -[Sidenote: Many flourishing civil states where true churches are not -found.] - -Secondly. We shall find lawful civil states, both before and since Christ -Jesus, in which we find not any tidings of the true God or Christ. - -Lastly. Their civil New English state, framed out of their churches, may -yet stand, subsist, and flourish, although they did—as by the word of the -Lord they ought—permit either Jews, or Turks, or anti-christians to live -amongst them subject unto their civil government. - - - - -CHAP. CII. - - -_Peace._ One branch more, viz., the third, remains of this head, and it -concerns the hearing of the word; “Unto which,” say they, “all men are to -be compelled; because hearing of the word is a duty which even nature -leadeth heathens to.” For this they quote the practice of the Ninevites -hearing Jonah, and Eglon, king of Moab’s rising up to Ehud’s pretended -message from God, Judg. iii. - -[Sidenote: Hearing discussed. Every religion prefers its own priests and -ministers before all other.] - -_Truth._ I must deny that position: for light of nature leadeth men to -hear that only which nature conceiveth to be good for it, and therefore -not to hear a messenger, minister, or preacher, whom conscience persuades -is a false messenger or deceiver, and comes to deceive my soul: as -millions of men and women in their several respective religions and -consciences are so persuaded, conceiving their own to be true. - -[Sidenote: Jonah’s preaching to the Ninevites, and their hearing of his -message, examined.] - -Secondly. As concerning the instances. Jonah did not compel the Ninevites -to hear that message which he brought unto them. - -Besides, the matter of compulsion to a constant worship of the word in -church estate, which is the question, comes not near Jonah’s case. - -Nor did Christ Jesus, or any of his ambassadors, so practise; but if -persons refused to hear, the command of the Lord Jesus to his messengers -was only to depart from them, shaking off the dust of their feet with a -denunciation of God’s wrath against them, Matt. x.; Acts xiv. - -[Sidenote: Eglon’s rising up to Ehud’s message, examined.] - -Concerning Eglon’s rising up: first, Ehud compelled not that king -either to hear or reverence, and all that can be imitable in Eglon is a -voluntary and willing reverence, which persons ought to express to what -they are persuaded comes from God. - -But how do both these instances mightily convince and condemn themselves, -who not only profess to turn away from, but also persecute or hurt, all -such as shall dare to profess a ministry or church estate differing -from their own, though for personal godliness and excellency of gifts -reverenced by themselves. - -[Sidenote: A twofold ministry of Christ, converting and feeding.] - -Thirdly. To the point of compulsion: it hath pleased the Lord Jesus to -appoint a twofold ministry of his word. - -First. For unbelievers and their conversion, according to Matt. xxviii. -19, Mark xvi. 15, 16, and the constant practice of the apostles in the -first preaching of the gospel. - -Secondly. A ministry of feeding and nourishing up such as are converted -and brought into church estate, according to Ephes. iv. &c. Now to -neither of these do we find any compulsion appointed by the Lord Jesus, -or practised by any of his. - -The compulsion preached and practised in New England, is not to the -hearing of that ministry sent forth to convert unbelievers, and to -constitute churches, for such a ministry they practise not; but to the -hearing of the word of edification, exhortation, consolation, dispensed -only in the churches of worshippers. I apply,— - -When Paul came first to Corinth to preach Jesus Christ, by their rule -the magistrates of Corinth ought by the sword to have compelled all the -people of Corinth to hear Paul. - -[Sidenote: Paul never used any civil compulsion.] - -Secondly. After a church of Christ was gathered, by their rule, the -magistrates of Corinth ought to have compelled the people still, even -those who had refused his doctrine (for the few only of the church -embraced it) to have heard the word still, and to have kept one day in -seven to the Christian’s God, and to have come to the Christian’s church -all their days. And what is this but a settled formality of religion and -worship, unto which a people are brought by the power of the sword? - -[Sidenote: The New English forcing their subjects to church all their -days, and yet forcing them not to any religion (as they say), they force -the people then to be of no religion all their days.] - -And however they affirm that persons are not to be compelled to be -members of churches, nor the church compelled to receive any: yet if -persons be compelled to forsake their religion which their hearts cleave -to, and to come to church, to the worship of the word, prayers, psalms, -and contributions, and this all their days, I ask, whether this be not -this people’s religion, unto which submitting, they shall be quiet all -their days, without the enforcing them to the practice of any other -religion? And if this be not so, then I ask, will it not inevitably -follow, that they not only permit but enforce people to be of no religion -at all, all their days? - -This toleration of religion, or rather irreligious compulsion, is above -all tolerations monstrous, to wit, to compel men to be of no religion all -their days. I desire all men, and these worthy authors of this model, to -lay their hands upon their heart, and to consider whether this compulsion -of men to hear the word, as they say, whether it carries men, to wit, to -be of no religion all their days:—worse than the very Indians, who dare -not live without religion according as they are persuaded. - -[Sidenote: The civil state can no more lawfully compel the consciences of -men to church to hear the word, than to receive the sacraments.] - -Lastly, I add—From the ordinance of the Lord Jesus, and practice of the -apostles (Acts ii. 42), where the word and prayer is joined with the -exercise of their fellowship and breaking of bread, in which exercises -the church continued constantly—that it is apparent that a civil state -may as lawfully compel men by the civil sword to the breaking of bread, -or Lord’s supper, as to the word, or prayer, or fellowship. - -For, first, they are all of the same nature, ordinances in the church -(I speak of the feeding ministry in the church, unto which persons are -compelled) and church worship. Secondly, every conscience in the world -is fearful, at least shy of the priests and ministers of other gods and -worships, and of holding spiritual fellowship in any of their services; -which is the case of many a soul, viz. to question the ministers -themselves, as well as the supper itself. - - - - -CHAP. CIII. - - -_Peace._ Dear Truth, this pressing of men to the spiritual battles of -Christ Jesus, is the cause why (as it is commonly with pressed soldiers) -that so many thousands fly in the day of battle. But I present you with -the ninth question, viz. - -What power the magistrate hath in providing of church officers? - -“First, say they, the election of church officers being the proper act -of the church, therefore the magistrate hath no power, either as prince -or patron, to assume such power unto himself. Whom Christ sends to -preach by his supreme power, the magistrate may send forth by his power -subordinate, to gather churches, and may force people to hear them, but -not invest them with office amongst them. - -“Secondly, the maintenance of church-officers being to arise from all -those who are ordinarily taught thereby, Gal. vi. 6, hence it is the -duty of the civil magistrate to contend with the people, as Nehemiah -did, chap. xiii. 10, 11, who do neglect and forsake the due maintenance -of the church of God, and to command them to give such portion for the -maintenance of church officers, as the gospel commandeth to be offered to -them, freely and bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah -commanded the people to give to the priests and Levites the portions -appointed by the law, _that they might be encouraged in the law of the -Lord_, 2 Chron. xxxi. 4. - -“Thirdly, the furnishing the church with set officers, depending much -upon erecting and maintenance of schools, and good education of youth, -and it lying chiefly in the hand of the magistrate to provide for the -furthering thereof, they may therefore and should so far provide for the -churches as to erect schools, take care for fit governors and tutors: -and commend it to all the churches, if they see it meet, that in all -the churches within the jurisdiction, once in a year, and if it may be, -the sabbath before the general court of election, there be a free-will -offering of all people for the maintenance of such schools: and the -monies of every town so given, to be brought on the day of election to -the treasury of the college, and the monies to be disposed by such who -are so chosen for the disposing thereof.” - -_Truth._ In the choice of officers, it is very obscure what they mean by -this supreme power of Christ Jesus sending to preach. - -We know the commission of the Lord Jesus to his first messengers to go -into all nations to preach and gather churches, and they were immediately -sent forth by him. But Mr. Cotton elsewhere holdeth, that there is now -extant no immediate ministry from Christ, but mediate, that is, from the -church. - -Let us first see how they agree with themselves, and secondly how they -agree with the magistrate in this business. - -[Sidenote: In the first pattern there is a converting ministry to gather -the church or flock of Christ.] - -First, if they hold a sending forth to preach by Christ’s supreme power, -according to Matt. xxviii., Mark xvi., Rom. x., they must necessarily -grant a time when the church is not, but is to be constituted out of the -nations and peoples now converted by this preaching: whence, according to -the course of scripture, the nature of the work, and their own grant in -this place, it is apparent that there is a ministry before the church, -gathering and espousing the church to Christ: and therefore their own -tenent must needs be too light, viz. that there is no ministry but that -which is mediate from the church. - -_Peace._ Blessed Truth, this doctrine of a ministry before the church, -is harsh and deep, yet most true, most sweet. Yet you know their ground, -that two or three godly persons may join themselves together, become a -church, make officers, send them forth to preach, to convert, to baptize, -and gather new churches. - -[Sidenote: No precedent of any people in the gospel converting and -gathering themselves without some messenger sent from the Lord to effect -those ends.] - -_Truth._ I answer, first, we find not in the first institution and -pattern, that ever any such two, or three, or more, did gather and -constitute themselves a church of Christ, without a ministry sent from -God to invite and call them by the word, and to receive them unto -fellowship with God upon the receiving of that word and message. And -therefore it may very well be queried, how, without such a ministry, -two or three become a church? and how the power of Christ is conveyed -unto them? who espoused this people unto Jesus Christ, as the church at -Corinth was espoused by Paul? 2 Cor. xi. 2. If it be said, themselves: or -if it be said, the scriptures: let one instance be produced in the first -patterns and practices of such a practice. - -It hath been generally confessed, that there is no coming to the -marriage-feast without a messenger inviting, sent from God to the souls -of men, Matt. xxii., Luke xiv., Rom. x. - -We find when the Thessalonians turned to God from their idols, to serve -the living and true God, 1 Thess. i. 9, it pleased God to bring a word of -power unto them by the mouth of Paul, in the same place. - -_Peace._ You know, dear Truth, it is a common plea, that God’s people now -are converted already, and therefore may congregate themselves, &c. - -_Truth._ Two things must here be cleared. - -[Sidenote: Professed public conversion is not only from sins against the -second table in personal repentance, but from false worship also.] - -First, doth their conversion amount to external turning from idols, 1 -Thess. i. 9, beside their internal repentance, faith, love? &c. Secondly, -who wrought this conversion, who begot these children? for though the -Corinthians might have ten thousand teachers, yet Paul had begotten them -by the word. - -It is true, as Mr. Cotton himself elsewhere acknowledgeth, God sendeth -many preachers in the way of his providence, even in Babel mystical, -though not according to his ordinance and institution. So even in the -wilderness God provideth for the sustentation of the woman, Rev. xii.; by -which provision, even in the most popish times and places, yea, and by -most false and popish callings (now in this lightsome age confessed so to -be), God hath done great things to the personal conversion, consolation, -and salvation of his people. - -[Sidenote: A true ministry necessary before conversion, and therefore -before the church, in the first pattern.] - -But as there seems yet to be desired such constitution of the Christian -church, as the first institution and pattern calls for: so also such a -calling and converting of God’s people from anti-christian idols to the -Christian worship: and therefore such a ministry, according to the first -pattern, sent from Christ Jesus to renew and restore the worship and -ordinances of God in Christ. - -[Sidenote: The true way of the ministry sent with that commission, Matt. -xxviii. discussed.] - -Lastly, if it should be granted that without a ministry sent from Christ -to gather churches, that God’s people in this country may be called, -converted from anti-christian idols, to the true worship of God in the -true church estate and ordinances, will it not follow that in all other -countries of the world God’s elect must or may be so converted from their -several respective false worships and idolatries, and brought into the -true Christian church estate without such a ministry sent unto them? Or -are there two ways appointed by the Lord Jesus, one for this country, -and another for the rest of the world? Or lastly, if two or three more, -without a ministry, shall arise up, become a church, make ministers, -&c., I ask, whether those two or three, or more, must not be accounted -immediately and extraordinarily stirred up by God? and whether this be -that supreme power of Christ Jesus, which they speak of, sending forth -two or three private persons to make a church and ministers, without a -true ministry of Christ Jesus first sent unto themselves? Is this that -commission, which all ministers pretend unto, Matt. xxviii. 19, &c. -first, in the hands of two or three private persons becoming a church, -without a mediate call from which church, say they, there can be no true -ministry, and yet also confess that Christ sendeth forth to preach by -his supreme power, and the magistrate by his power subordinate to gather -churches? - - - - -CHAP. CIV. - - -_Peace._ You have taken great pains to show the irreconcilableness of -those their two assertions, viz., First, there is now no ministry, as -they say, but what is mediate from the church; and yet, secondly, Christ -Jesus sends preachers forth by his supreme power to gather the church. I -now wait to hear, how, as they say, “the magistrate may send forth by his -power subordinate to gather churches, enforcing the people to hear,” &c. - -[Sidenote: The civil magistrate not betrusted with gathering of churches.] - -_Truth._ If there be a ministry sent forth by Christ’s supreme power, and -a ministry sent forth by the magistrate’s subordinate power, to gather -churches—I ask, what is the difference between these two? Is there any -gathering of churches but by that commission, Matt. xxviii. Teach and -baptize? And is the civil magistrate entrusted with a power from Christ, -as his deputy, to give this commission, and so to send out ministers to -preach and baptize? - -[Sidenote: If the magistrate, then much more the people of the world, -from whom the magistrates receive their power.] - -As there is nothing in the Testament of Christ concerning such a -delegation or assignment of such power of Christ to the civil magistrate: -so I also ask, since in every free state civil magistrates have no power -but what the peoples of those states, lands, and countries betrust them -with, whether or no, by this means, it must not follow, that Christ -Jesus hath left with the peoples and nations of the world his spiritual -kingly power to grant commissions, and send out ministers to themselves, -to preach, convert, and baptize themselves? How inevitably this follows -upon their conclusion of power in magistrates to send, &c., and what -unchristian and unreasonable consequences must flow from hence, let all -consider in the fear of God. - -[Sidenote: Jehoshaphat (2 Chron. xvii.) a figure of Christ Jesus in his -church, not of the civil magistrate in the state.] - -Jehoshaphat’s sending forth the Levites to teach in Judah, &c., as they -allege it not, so elsewhere it shall more fully appear to be a type -and figure of Christ Jesus, the only king of his church, providing for -the feeding of his church and people by his true Christian priests and -Levites, viz., the ministry which in the gospel he hath appointed. - - - - -CHAP. CV. - - -_Peace._ We have examined the ministry, be pleased, dear Truth, to speak -to the second branch of this head: viz., the maintenance of it. They -affirm that the magistrate may force out the minister’s maintenance from -all that are taught by them, and that after the pattern of Israel; and -the argument from 1 Cor. ix., Gal. vi. 6. - -_Truth._ This theme, viz., concerning the maintenance of the priests and -ministers of worship, is indeed the apple of the eye, the Diana of the -[Ephesians,[214]] &c.; yet all that love Christ Jesus in sincerity, and -souls in and from him, will readily profess to abhor filthy lucre, Tit. -i. 7, and the wages of Balaam, both more common and frequent than easily -is discernible. - -[Sidenote: Gal. vi. 6, concerning the maintenance of the ministry, -examined.] - -To that scripture, Gal. vi. 6, _Let him that is taught in the word make -him that teacheth partaker of all his goods_: I answer, that teaching was -of persons converted, believers entered into the school and family of -Christ, the church; which church being rightly gathered, is also rightly -invested with the power of the Lord Jesus, to force every soul therein by -spiritual weapons and penalties to do its duty. - -But this forcing of the magistrate is intended and practised to all sorts -of persons, without as well as within the church, unconverted, natural -and dead in sin, as well as those that live and, feeding, enjoy the -benefits of spiritual food. - -[Sidenote: Christ Jesus never appointed a maintenance of ministers from -the unconverted, and unbelieving.] - -Now for those sorts of persons to whom Christ Jesus sends his word out of -church estate, Jews or Gentiles, according to the parable of Matt. xiii. -highway hearers, stony ground, and thorny ground hearers, we never find -tittle of any maintenance to be expected, least of all to be forced and -exacted, from them. By civil power they cannot be forced, for it is no -civil payment or business, no matter of Cæsar, but concerning God: nor by -spiritual power, which hath nothing to do with those which are without, 1 -Cor. v. - -It is reasonable to expect and demand of such as live within the state a -civil maintenance of their civil officers, and to force it where it is -denied. It is reasonable for a schoolmaster to demand his recompence for -his labour in his school; but it is not reasonable to expect or force -it from strangers, enemies, rebels to that city, from such as come not -within, or else would not be received into the school. What is the church -of Christ Jesus, but the city, the school, and family of Christ? the -officers of this city, school, family, may reasonably expect maintenance -from such they minister unto, but not from strangers, enemies, &c. - -[Sidenote: They that compel men to hear, compel men also to pay for their -hearing and conversion.] - -_Peace._ It is most true that sin goes in a link; for that tenent, that -all the men of the world may be compelled to hear Christ preached, and -enjoy the labours of the teacher as well as the church itself, forceth on -another also as evil, viz., that they should also be compelled to pay, as -being most equal and reasonable to pay for their conversion. - -[Sidenote: Luke xiv. _Compel them_, examined.] - -_Truth._ Some use to urge that text of Luke xiv. 23, _Compel them to -come in_. Compel them to mass, say the papists; compel them to church -and common prayer, say the protestants; compel them to the meeting, say -the New English.[215] In all these compulsions they disagree amongst -themselves; but in this, viz., Compel them to pay, in this they all agree. - -[Sidenote: Two sorts of compulsion.] - -There is a double violence, which both error and falsehood use to the -souls of men. - -[Sidenote: Moral and civil compulsion.] - -First, moral and persuasive; such was the persuasion first used to Joseph -by his mistress: such was the persuasions of Tamar from Ammon; such was -the compelling of the young man by the harlot, Prov. vii., she caught -him by her much fair speech and kisses. And thus is the whole world -compelled to the worship of the golden image, Dan. iii. - -The second compulsion is civil; such as Joseph’s mistress began -to practise upon Joseph, to attain her whorish desires: such as -Ammon practised on Tamar, to satisfy his brutish lust; and such was -Nebuchadnezzar’s second compulsion, his fiery furnace, Dan. iii.; and -mystical Nebuchadnezzar’s killing all that receive not his mark, Rev. -xiii. - -[Sidenote: The ministers of Christ Jesus compel with no other sword than -that of Christ’s mouth, the sword of the Spirit with two edges.] - -The first sort of these violences, to wit, by powerful argument and -persuasion, the ministers of the gospel also use. Hence all those -powerful persuasions of wisdom’s maidens, Prov. ix. Hence, saith Paul, -_knowing the terror of the Lord, we persuade men_, 2 Cor. v.; and pull -some out of the fire, saith Jude; such must that compulsion be, Luke xiv. -23, viz., the powerful persuasions of the word, being that two-edged -sword coming out of the mouth of Christ Jesus in his true ministers, sent -forth to invite poor sinners to partake of the feast of the Lamb of God. -The civil ministers of the commonweal cannot be sent upon this business -with their civil weapons and compulsions, but the spiritual minister of -the gospel, with his spiritual sword of Christ’s mouth, a sword with two -edges. - -[Sidenote: The maintenance of the ministry spiritual.] - -But more particularly, the contributions of Christ’s kingdom are all holy -and spiritual, though consisting of material earthly substance, (as is -water in baptism, bread and wine in the supper,) and joined with prayer -and the Lord’s supper, Acts ii. 42. - -Hence as prayer is called God’s sacrifice, so are the contributions and -mutual supplies of the saints, sacrifices, Phil. iv. [18.] - -[Sidenote: Natural men can neither truly worship nor maintain it.] - -Hence, also, as it is impossible for natural men to be capable of -God’s worship, and to feed, be nourished, and edified by any spiritual -ordinance, no more than a dead child can suck the breast, or a dead -man feast; so also is it as impossible for a dead man, yet lodged in -the grave of nature, to contribute spiritually, I mean according to -scripture’s rule, as for a dead man to pay a reckoning. - -I question not but natural men may for the outward act preach, pray, -contribute, &c.; but neither are they worshippers suitable to him who is -a Spirit, John iv. 24; nor can they, least of all, be forced to worship, -or the maintenance of it, without a guilt of their hypocrisy. - -_Peace._ They will say, what is to be done for their souls? - -_Truth._ The apostles, whom we profess to imitate, preached the word -of the Lord to unbelievers without mingling in worship with them, and -such preachers and preaching such as pretend to be the true ministry of -Christ ought to be and practise: not forcing them all their days to come -to church and pay their duties, either so confessing that this is their -religion unto which they are forced; or else that, as before, they are -forced to be of no religion all their days. - -[Sidenote: Rebels not subdued by compliance, but resistance.] - -The way to subdue rebels is not by correspondence and communion with -them, by forcing them to keep the city watches, and pay assessments, &c., -which all may be practised, upon compulsion, treacherously; the first -work with such is powerfully to subdue their judgments and wills, to lay -down their weapons, and yield willing subjection, then come they orderly -into the city, and so to city privileges. - - - - -CHAP. CVI. - - -_Peace._ Please you now, dear Truth, to discuss the scriptures from the -Old Testament, Neh. xiii., and 2 Chron. xxxi. - -[Sidenote: The national church of the Jews might well be forced to a -settled maintenance of their priests, but not so the Christian church.] - -_Truth._ God gave unto that national church of the Jews that excellent -land of Canaan, and therein houses furnished, orchards, gardens, -vineyards, olive-yards, fields, wells, &c.; they might well, in this -settled abundance, and the promised continuation and increase of it, -afford a large temporal supply to their priests and Levites, even to the -tenth of all they did possess. - -God’s people are now, in the gospel, brought into a spiritual land -of Canaan, flowing with spiritual milk and honey, and they abound -with spiritual and heavenly comforts, though in a poor and persecuted -condition; therefore an enforced settled maintenance is not suitable to -the gospel, as it was to the ministry of priests and Levites in the law. - -Secondly, in the change of the church estate, there was also a change of -the priesthood and of the law, Heb. vii. [12.] Nor did the Lord Jesus -appoint that in his church, and for the maintenance of his ministry, -the civil sword of the magistrate; but that the spiritual sword of the -ministry should alone compel. - -[Sidenote: The civil sword of the national church of the Jews, could not -type out a civil but a spiritual sword of the Christian church.] - -3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the -civil and corporal sword, a type (in that typical state) not of another -material and corporal, but of a heavenly and spiritual, even the sword of -the Spirit, with which Christ fighteth, Rev. ii. [12.] which is exceeding -sharp, entering in between the soul and spirit, Heb. iv. [12.] and -bringing every thought into captivity to the obedience of Christ Jesus. -He that submits not at the shaking of this sword, is cut off by it; and -he that despiseth this sword, all the power in the world cannot make him -a true worshipper, or by his purse a maintainer of God’s worship. - -[Sidenote: No man should be bound to worship, nor maintain a worship, -against his own consent.] - -Lastly, if any man professing to be a minister of Christ Jesus, shall -bring men before the magistrate, as the practice hath been, both in Old -and New England,[216] for not paying him his wages or his due: I ask, if -the voluntary consent of the party hath not obliged him, how can either -the officers of the parish, church, or of the civil state, compel this -or that man to pay so much, more or less, to maintain such a worship -or ministry? I ask further, if the determining what is each man’s due -to pay, why may they not determine the tenth and more, as some desired -(others opposing) in New England, and force men not only to maintenance, -but to a Jewish maintenance? - -_Peace._ Yea; but, say they, is not the labourer worthy of his hire? - -[Sidenote: Christ’s labourers worthy of their hire, but from them that -hire them.] - -_Truth._ Yes, from them that hire him, from the church, to whom he -laboureth or ministereth, not from the civil state: no more than the -minister of the civil state is worthy of his hire from the church, but -from the civil state: in which I grant the persons in the church ought to -be assistant in their civil respects. - -_Peace._ What maintenance, say they, shall the ministry of the gospel -have? - -[Sidenote: What maintenance Christ hath appointed his ministers in the -gospel.] - -_Truth._ We find two ways of maintenance for the ministry of the gospel -proposed for our direction in the New Testament. - -First, the free and willing contribution of the saints, according to 1 -Cor. xvi., Luke viii. 3, &c., upon which both the Lord Jesus, and his -ministers lived. - -Secondly, the diligent work and labour of their own hands, as Paul tells -the Thessalonians, and that in two cases: - -1. Either in the inabilities and necessities of the church. - -2. Or for the greater advantage of Christ’s truth. As when Paul saw it -would more advantage the name of Christ, he denies himself, and falls to -work amongst the Corinthians and Thessalonians. - -Let none call these cases extraordinary: for if persecution be the -portion of Christ’s sheep, and the business or work of Christ must be -dearer to us than our right eye or lives, such as will follow Paul, and -follow the Lord Jesus, must not think much at, but rejoice in, poverties, -necessities, hunger, cold, nakedness, &c. The stewards of Christ Jesus -must be like their Lord, and abhor to steal as the evil steward, -pretending that he shamed to beg, but peremptorily dig he could not. - - - - -CHAP. CVII. - - -_Peace._ One and the last branch, dear Truth, remains concerning schools. - -“The churches,” say they, “much depend upon the schools, and the schools -upon the magistrates.” - -[Sidenote: Universities of Europe a cause of universal sins and plagues; -yet schools honourable for tongues and arts.] - -_Truth._ I honour schools for tongues and arts; but the institution of -Europe’s universities, devoting persons (as is said) for scholars in a -monastical way, forbidding marriage, and labour too, I hold as far from -the mind of Jesus Christ as it is from propagating his name and worship. - -We count the universities the fountains, the seminaries, or seed-plots of -all piety; but have not those fountains ever sent what streams the times -have liked? and ever changed their taste and colour to the prince’s eye -and palate? - -For any depending of the church of Christ upon such schools, I find not a -tittle in the Testament of Christ Jesus. - -[Sidenote: Christ’s church his school, and all believers scholars.] - -I find the church of Christ frequently compared to a school. All -believers are his disciples or scholars, yea, women also, Acts ix. 36, -_There was a certain disciple_, or scholar, _called Dorcas_. - -Have not the universities sacrilegiously stolen this blessed name of -Christ’s scholars from his people? Is not the very scripture language -itself become absurd, to wit, to call God’s people, especially women, as -Dorcas, scholars? - -_Peace._ Some will object, how shall the scriptures be brought to light -from out of popish darkness, except these schools of prophets convey them -to us? - -_Truth._ I know no schools of prophets in the New Testament, but the -particular congregation of Christ Jesus, 1 Cor. xiv. And I question -whether any thing but sin stopped and dried up the current of the Spirit -in those rare gifts of tongues to God’s sons and daughters, serving so -admirably both for the understanding of the original scriptures, and also -for the propagating of the name of Christ. - -[Sidenote: Who knows but God may again pour forth the gifts of tongues?] - -Who knows but that it may please the Lord again to clothe his people with -a spirit of zeal and courage for the name of Christ; yea, and pour forth -those fiery streams again of tongues and prophecy in the restoration of -Zion? - -[Sidenote: Tongues attainable out of Oxford or Cambridge.] - -If it be not his holy pleasure so to do, but that his people with daily -study and labour must dig to come at the original fountains, God’s people -have many ways, besides the university, lazy and monkish, to attain to an -excellent measure of the knowledge of those tongues. - -[Sidenote: Mr. Ainsworth.] - -That most despised while living, and now much honoured Mr. -Ainsworth,[217] had scarce his peer amongst a thousand academians for the -scripture originals, and yet he scarce set foot within a college-walls. - - - - -CHAP. CVIII. - - -_Peace._ I shall now present you with their tenth head, viz., concerning -the magistrates’ power in matters of doctrine. - -“That which is unjustly ascribed to the pope, is as unjustly ascribed to -the magistrates, viz., to have power of making new articles of faith, -or rules of life, or of pressing upon the churches to give such public -honour to the apocrypha writings, or homilies of men, as to read them to -the people in the room of the oracles of God.” - -_Truth._ This position, simply considered, I acknowledge a most holy -truth of God, both against the pope, and the civil magistrates’ -challenge, both pretending to be the vicars of Christ Jesus upon the -earth. Yet two things here I shall propose to consideration:— - -[Sidenote: King Henry the Eighth set down in the pope’s chair in England.] - -First, since the parliament of England thrust the pope out of his chair -in England, and set down King Henry the Eighth and his successors in -the pope’s room, establishing them supreme governors of the church of -England: since such an absolute government is given by all men to them to -be guardians of the first table and worship of God, to set up the true -worship, to suppress all false, and that by the power of the sword; and -therefore consequently they must judge and determine what the true is, -and what the false:— - -[Sidenote: If the magistrate must punish in spiritual cases, he must of -necessity be judge in spiritual causes also.] - -And since the magistrate is bound, by these authors’ principles, to see -the church, the church officers, and members do their duty, he must -therefore judge what is the church’s duty, and when she performs or not -performs it, or when she exceeds; so likewise when the ministers perform -their duty, or when they exceed it:— - -And if the magistrate must judge, then certainly by his own eye, and not -by the eyes of others, though assembled in a national or general council:— - -Then also, upon his judgment must the people rest, as upon the mind and -judgment of Christ, or else it must be confessed that he hath no such -power left him by Christ to compel the souls of men in matters of God’s -worship. - -[Sidenote: Apocrypha, Common-prayer, and homilies, precious to our -forefathers.] - -Secondly, concerning the apocrypha writings and homilies to be urged by -the magistrate to be read unto the people as the oracles of God: I ask, -if the homilies of England contain not in them much precious and heavenly -matter? Secondly, if they were not penned, at least many of them, by -excellent men for learning, holiness, and witness of Christ’s truth -incomparable? Thirdly, were they not authorized by that most rare and -pious prince, Edward VI., then head of the church of England?[218] With -what great solemnity and rejoicing were they received of thousands! - -Yet now, behold their children after them sharply censure them for -apocrypha writings, and homilies thrust into the room of the word of -God, and so falling into the consideration of a false and counterfeit -scripture. - -[Sidenote: A case.] - -I demand of these worthy men, whether a servant of God might then -lawfully have refused to read or hear such a false scripture? - -Secondly, if so, whether King Edward might have lawfully compelled such -a man to yield and submit, or else have persecuted him; yea, according -to the authors’ principles, whether he ought to have spared him; because -after the admonitions of such pious and learned men, this man shall now -prove a heretic, and as an obstinate person sinning against the light of -his own conscience? - -In this case what shall the consciences of the subject do, awed by the -dread of the Most High? What shall the magistrate do, zealous for his -glorious reformation, being constantly persuaded by his clergy of his -lieutenantship received from Christ? - -[Sidenote: Reformations are fallible. Bloody conclusions.] - -Again, what privilege have those worthy servants of God, either in -Old or New England, to be exempted from the mistakes into which those -glorious worthies in King Edward’s time did fall? and if so, what bloody -conclusions are presented to the world, persuading men to pluck up by -the roots from the land of the living, all such as seem in their eyes -heretical or obstinate! - - - - -CHAP. CIX. - - -_Peace._ Dear Truth, what dark and dismal bloody paths do we walk in? How -is thy name and mine in all ages cried up, yet as an English flag in a -Spanish bottom, not in truth, but dangerous treachery and abuse both of -truth and peace! - -[Sidenote: Eleventh head.] - -We are now come to the eleventh head, which concerns the magistrates’ -power in worship? - -“First, they have power,” say they, “to reform things in the worship of -God in a church corrupted, and to establish the pure worship of God, -defending the same by the power of the sword against all those who shall -attempt to corrupt it. - -“For first, the reigning of idolatry and corruption in religion is -imputed to the want of a king, Judges xvii. 5, 6. - -“Secondly, remissness in reforming religion is a fault imputed to them -who suffered the high places in Israel, and in Gallio who cared not for -such things, Acts xviii. 17. - -“Thirdly, forwardness this way is a duty not only for kings in the Old -Testament, but for princes under the New, 1 Tim. ii. 2; Rom. xiii. 4; -Esay. xlix. 23. Neither did the kings of Israel reform things amiss -as types of Christ, but as civil magistrates, and so exemplary to all -Christians. And here reformation in religion is commendable in a Persian -king, Ezra vii. 23. And it is well known that remissness in princes -of Christendom in matters of religion and worship, devolving the care -thereof only to the clergy, and so setting the horns thereof upon the -church’s head, hath been the cause of anti-christian inventions, -usurpations, and corruptions, in the worship and temple of God. - -“Secondly, they have not power to press upon the churches stinted -prayers, or set liturgies, whether new or old, popish or others, under -colour of uniformity of worship, or moral goodness of them both for -matter and form, conceiving our arguments sent to our brethren in England -concerning this question to evince this truth.[219] - -“Thirdly, they have no power to press upon the churches, neither by law, -as hath been said before, nor by proclamation and command, any sacred -significant ceremonies, whether more or less popish or Jewish rite, or -any other device of man, be it never so little in the worship of God, -under what colour soever of indifferency, civility, using them without -opinion of sanctity, public peace, or obedience to righteous authority, -as surplice, cross, kneeling at sacrament, salt and spittle in baptism, -holy days; they having been so accursed of God, so abused by man, the -imposing of some ever making way for the urging of more, the receiving of -some making the conscience bow to the burden of all. - -“Fourthly, they have not power to govern and rule the acts of worship in -the church of God. - -“It is with a magistrate in a state in respect of the acts of those who -worship in a church, as it is with a prince in a ship, wherein, though -he be governor of their persons, else he should not be their prince, yet -is not governor of the actions of the mariners, then he should be pilot: -indeed if the pilot shall manifestly err in his action, he may reprove -him, and so any other passenger may: or if he offend against the life -and goods of any, he may in due time and place civilly punish him, which -no other passenger can do; for, it is proper to Christ, the head of the -church, as to prescribe so to rule the actions of his own worship in the -ways of his servants, Esay. ix. 6, 7. The government of the church is -upon his shoulder, which no civil officer ought to attempt. And therefore -magistrates have no power to limit a minister, either to what he shall -preach or pray, or in what manner they shall worship God, lest hereby -they shall advance themselves above Christ, and limit his Spirit.”[220] - -_Truth._ In this general head are proposed two things. - -First, what the magistrate _ought_ to do positively, concerning the -worship of God. - -Secondly. What he _may_ do in the worship of God. - -What he ought to do is comprised in these particulars:— - -First. He ought to reform the worship of God when it is corrupted. - -Secondly. He ought to establish a pure worship of God. - -Thirdly. He ought to defend it by the sword: he ought to restrain -idolatry by the sword, and to cut off offenders, as former passages have -opened. - -For the proof of this positive part of his duty, are propounded three -sorts of scriptures. - -First. From the practice of the kings of Israel and Judah. - -Secondly. Some from the New Testament. - -Thirdly. From the practice of kings of other nations. - -Unto which I answer,— - -[Sidenote: The argument from the Babylonian and Persian kings reminded.] - -First. Concerning this latter, the Babylonian and Persian -kings—Nebuchadnezzar, Cyrus, Darius, Artaxerxes—I conceive I have -sufficiently before proved, that these idolatrous princes making such -acts concerning the God of Israel, whom they did not worship nor know, -nor meant so to do, did only permit, and tolerate, and countenance the -Jewish worship; and out of strong convictions that this God of Israel was -able to do them good, as well as their own gods, to bring wrath upon them -and their kingdoms, as they believed their own also did, in which respect -all the kings of the world may be easily brought to the like; but [they] -are no precedent or pattern for all princes and civil magistrates in the -world, to challenge or assume the power of ruling or governing the church -of Christ, and of wearing the spiritual crown of the Lord, which he alone -weareth in a spiritual way by his officers and governors after his own -holy appointment. - -Secondly. For those of the New Testament I have, as I believe, fully and -sufficiently answered. - -So also that prophecy of Isa. xlix. [23.] - -[Sidenote: The precedent of the kings and governors of Israel and Judah, -examined. The state of Israel relating to spiritual matters proved -typical.] - -Lastly. However I have often touched those scriptures produced from the -practice of the kings of Israel and Judah, yet, because so great a weight -of this controversy lies upon this precedent of the Old Testament, from -the duties of this nature enjoined to those kings and governors and their -practices, obeying or disobeying, accordingly commended or reproved, I -shall, with the help of Christ Jesus, the true King of Israel, declare -and demonstrate how weak and brittle this supposed pillar of marble is, -to bear up and sustain such a mighty burden and weight of so many high -concernments as are laid upon it. In which I shall evidently prove, -that the state of Israel as a national state, made up of spiritual -and civil power, so far as it attended upon the spiritual, was merely -figurative, and typing out the Christian churches consisting of both Jews -and Gentiles, enjoying the true power of the Lord Jesus, establishing, -reforming, correcting, defending in all cases concerning the kingdom and -government. - - - - -CHAP. CX. - - -_Peace._ Blessed be the God of truth, the God of peace, who hath so long -preserved us in this our retired conference without interruptions. His -mercy still shields us while you express and I listen to that so much -imitated, yet most inimitable state of Israel. - -Yet, before you descend to particulars, dear Truth, let me cast one mite -into your great treasury, concerning that instance, just now mentioned, -of the Persian kings. - -[Sidenote: The Persian kings make evidently against such as produce them -for maintenance of the doctrine of persecution.] - -Methinks those precedents of Cyrus, Darius, and Artaxerxes, are strong -against New England’s tenent and practice. Those princes professedly -gave free permission and bountiful encouragement to the consciences of -the Jews to use and practise their religion, which religion was most -eminently contrary to their own religion and their country’s worship. - -_Truth._ I shall, sweet Peace, with more delight pass on these rough -ways, from your kind acceptance and unwearied patience in attention. - -In this discovery of that vast and mighty difference between that state -of Israel and all other states, only to be matched and paralleled by -the Christian church or Israel, I shall select some main and principal -considerations concerning that state, wherein the irreconcilable -differences and disproportion may appear. - -First. I shall consider the very land and country of Canaan itself, and -present some considerations proving it to be a non-such. - -[Sidenote: The land of Canaan chosen by God to be the seat of the church; -but under the New Testament all nations alike.] - -First. This land was espied out, and chosen by the Lord, out of all the -countries of the world, to be the seat of his church and people, Ezek. -xx. 6. - -But now there is no respect of earth, of places, or countries with -the Lord. So testified the Lord Jesus Christ himself to the woman of -Samaria, John iv. [21,] professing that neither at that mountain, nor at -Jerusalem, should men worship the Father. - -While that national state of the church of the Jews remained, the tribes -were bound to go up to Jerusalem to worship, Ps. cxxii. But now, _in -every nation_, not the whole land or country as it was with Canaan, _he -that feareth God and worketh righteousness, is accepted with him_, Acts -x. 35. This then appeared in that large commission of the Lord Jesus to -his first ministers: _Go into all nations_, and not only into Canaan, to -carry tidings of mercy, &c. - -Secondly. The former inhabitants thereof, seven great and mighty nations, -Deut. vii. 1, were all devoted to destruction by the Lord’s own mouth, -which was to be performed by the impartial hand of the children of -Israel, without any sparing or showing mercy. - -[Sidenote: The inhabitants of Canaan’s land, every soul, to be put to -death, that the Israelites might enjoy their possessions: not so now.] - -But so now it hath not pleased the Lord to devote any people to present -destruction, commanding his people to kill and slay without covenant or -compassion, Deut. vii. 2. - -Where have emperors, kings, or generals an immediate call from God to -destroy whole cities, city after city, men, women, children, old and -young, as Joshua practised? Josh. vi. and x., &c. - -This did Israel to these seven nations, that they themselves might -succeed them in their cities, habitations, and possessions. - -This only is true in a spiritual antitype, when God’s people by the -sword, the two-edged sword of God’s Spirit, slay the ungodly and become -heirs, yea, fellow heirs with Christ Jesus, Rom. viii. 17. God’s meek -people inherit the earth, Matt. v. [5.] They mystically, like Noah, Heb. -xi. 7, condemn the whole unbelieving world, both by present and future -sentence, 1 Cor. vi. 2. - - - - -CHAP. CXI. - - -[Sidenote: The very material, gold and silver, of Canaan’s images, -typically to be abhorred.] - -Thirdly. The very materials, the gold and silver of the idols of this -land, were odious and abominable, and dangerous to the people of Israel, -that they might not desire it, nor take it to themselves, Deut. vii. 25, -26, lest themselves also become a curse, and like unto those cursed, -abominable things. Whereas we find not any such accursed nature in the -materials of idols or images now; but that, the idolatrous forms being -changed, the silver and gold may be cast and coined, and other materials -lawfully employed and used. - -Yet this we find in the antitype, that gold, silver: yea, house, land: -yea, wives, children: yea, life itself, as they allure and draw us from -God in Christ, are to be abominated and hated by us, without which hatred -and indignation, against the most plausible and pleasing enticings, from -CHRIST JESUS, it is impossible for any man to be a true Christian, Luke -xiv. 26. - -[Sidenote: The land of Canaan ceremonially holy.] - -Fourthly. This land, this earth, was a holy land, Zech. ii. 12. -Ceremonially and typically holy, fields, gardens, orchards, houses, &c., -which holiness the world knows not now in one land or country, house, -field, garden, &c., one above another. - -[Sidenote: Greater holiness in the antitype under the gospel, than in the -types under the law.] - -Yet in the spiritual land of Canaan, the Christian church, all things -are made holy and pure, in all lands, to the pure, Tit. i. [15;] meats -and drinks are sanctified, that is, dedicated to the holy use of the -thankful believers, 1 Tim. iv. 5; yea, and the unbelieving husband, wife, -and their children, are sanctified and made holy to believers, insomuch -that that golden inscription, peculiar to the forehead of the high -priest, _Holiness to Jehovah_, shall be written upon the very bridles of -the horses, as all are dedicated to the service of Christ Jesus in the -gospel’s peace and holiness. - -[Sidenote: The land of Canaan Jehovah’s land.] - -Fifthly. The Lord expressly calls it his own land, Lev. xxv. 23; Hos. ix. -3, _Jehovah’s land_, a term proper unto spiritual Canaan, the church of -God, which must needs be in respect of his choice of that land to be the -seat and residence of his church and ordinances. - -But now the partition-wall is broken down, and in respect of the Lord’s -special propriety to one country more than another, what difference -between Asia and Africa, between Europe and America, between England and -Turkey, London and Constantinople? - -[Sidenote: Emanuel’s land: so no land or country more than another.] - -This land, among many other glorious titles given to it, was called -Emanuel’s land, that is, God with us, Christ’s land, or Christian land, -Isa. viii. 8. - -But now, Jerusalem from above is not material and earthly, but spiritual, -Gal. iv. [25;] Heb. xii. [22.] Material Jerusalem is no more the Lord’s -city than Jericho, Nineveh, or Babel, in respect of place or country: -for even at Babel literal, was a church of Jesus Christ, 1 Pet. v. [13.] - -It is true, that anti-christ hath christened all those countries whereon -the whore sitteth, Rev. xvii., with the title of Christ’s land, or -Christian land. - -[Sidenote: The blasphemous titles of the christened and Christian world.] - -And Hundius, in his map of the Christian world, makes this land to -extend to all Asia, a great part of Africa, all Europe, and a vast -part of America, even so far as his unchristian christening hath gone. -But as every false Christ hath false teachers, false Christians, false -faith, hope, love, &c., and in the end false salvation, so doth he also -counterfeit the false name of Christ, Christians, Christian land or -country. - -[Sidenote: The material land of Canaan was to keep her sabbaths, so no -material land or country now.] - -Sixthly. This land was to keep her sabbaths unto God. Six years they were -to sow their fields, and prune their vines, but in the seventh year they -were not to sow their fields, nor prune their vineyards, but to eat that -which grew of itself or own accord. - -But such observations doth not God now lay upon any fields, vineyards, -&c., under the gospel. - -[Sidenote: God feedeth his sometimes immediately.] - -Yet, in the spiritual land of Canaan, the true church, there is a -spiritual soul-rest or sabbath, a quiet depending upon God, a living by -faith in him, a making him our portion, and casting all care upon him who -careth for us: yea, sometimes he feedeth his by immediate, gracious works -of providence, when comforts arise out of the earth, without secondary -means or causes, as here, or as elsewhere, manna descended from heaven. - -Seventhly. Such portions and possessions of lands, fields, houses, -vineyards, were sold with caution or proviso of returning again in the -year of jubilee to the right owners, Lev. xxv. 23. - -Such cautions, such provisos, are not now enjoined by God in the sale -of lands, fields, inheritances, nor no such jubilee or redemption to be -expected. - -[Sidenote: The jubilee of Canaan a type of restitution and redemption in -the gospel.] - -Yea, this also finds a fulfilling in the spiritual Canaan, or church of -God, unto which the silver trumpet of jubilee, the gospel, hath sounded -a spiritual restitution of all their spiritual rights and inheritances, -which either they have lost in the fall of the first man Adam, or in -their particular falls, when they are captive, and sold unto sin, Rom. -vii. [14,] or, lastly, in the spiritual captivity of Babel’s bondage. How -sweet then is the name of a Saviour, in whom is the joyful sound of a -deliverance and redemption! - -[Sidenote: Canaan’s land a type of the kingdom of God on earth and in -heaven. Why Naboth refused to part with a garden plot to his king, upon -hazard of his life.] - -Eighthly. This land or country was a figure or type of the kingdom of -heaven above, begun here below in the church and kingdom of God, Heb. -iv. 8; Heb. xi. 9, 10. Hence was a birthright so precious in Canaan’s -land: hence Naboth so inexorable and resolute in refusing to part with -his inheritance to King Ahab, counting all Ahab’s seeming reasonable -offers most unreasonable, as soliciting him to part with a garden plot of -Canaan’s land, though his refusal cost him his very life. - -What land, what country now is Israel’s parallel and antitype, but that -holy mystical nation, the church of God, peculiar and called out to -him out of every nation and country, 1 Pet. ii. 9. In which every true -spiritual Naboth hath his spiritual inheritance, which he dares not part -with, though it be to his king or sovereign, and though such his refusal -cost him this present life. - - - - -CHAP. CXII. - - -_Peace._ Doubtless that Canaan land was not a pattern for all lands: it -was a non-such, unparallelled, and unmatchable. - -[Sidenote: The difference of the people of Israel and all other peoples.] - -_Truth._ Many other considerations of the same nature I might annex, but -I pick here and there a flower, and pass on to a second head concerning -the people themselves, wherein the state of the people shall appear -unmatchable: but only by the true church and Israel of God. - -[Sidenote: The people of Israel the seed of one man.] - -First. The people of Israel were all the seed or offspring of one man, -Abraham, Psalm cv. 6, and so downward the seed of Isaac and Jacob, hence -called the Israel of God, that is, wrestlers and prevailers with God, -distinguished into twelve tribes, all sprung out of Israel’s loins. - -But now, few nations of the world but are a mixed seed; the people of -England especially: the Britons, Picts, Romans, Saxons, Danes, and -Normans, by a wonderful providence of God, being become one English -people. - -[Sidenote: Only made good in the spiritual seed, the regenerate, or -new-born.] - -Only the spiritual Israel and seed of God, the new born, are but one. -Christ is the seed, Gal. iii. [16,] and they only that are Christ’s are -only Abraham’s seed, and heirs according to the promise. - -This spiritual seed is the only antitype of the former figurative and -typical. A seed which all Christians ought to propagate, yea, even the -unmarried men and women who are not capable of natural offspring, for -thus is this called the seed of Christ (who lived and died unmarried), -Isa. lix. 21. - -Secondly. This people was selected and separated to the Lord, his -covenant and worship, from all the people and nations of the world -beside, to be his peculiar and only people, Lev. xx. 26, &c. - -[Sidenote: The people of Israel separate from all nations in spiritual, -and in some civil things.] - -Therefore, such as returned from Babylon to Jerusalem, they separated -themselves to eat the passover, Ezra vi. [21.] And in that solemn -humiliation and confession before the Lord, Neh. ix. [2,] the children of -Israel separated themselves from all strangers. - -This separation of theirs was so famous, that it extended not only to -circumcision, the passover, and matters of God’s worship, but even to -temporal and civil things: thus (Ezra ix.) they separated or put away -their very wives, which they had taken of the strange nations, contrary -to the commandment of the Lord. - -[Sidenote: No nation so separated to God in the gospel, but only the -new-born Israel that fear God in every nation.] - -But where hath the God of heaven, in the gospel, separated whole nations -or kingdoms, English, Scotch, Irish, French, Dutch, &c., as a peculiar -people and antitype of the people of Israel? Yea, where the least footing -in all the scripture for a national church after Christ’s coming? - -Can any people in the world pattern this sampler but the new-born Israel, -such as fear God in every nation, Acts x. 35, commanded to come forth, -and separate from all unclean things or persons? 2 Cor. vi. [17,] and -though not bound to put away strange wives as Israel did, because of that -peculiar respect upon them in civil things, yet to be holy or set apart -to the Lord in all manner of civil conversation, 1 Pet. i. 15: only to -marry in the Lord, yea, and to marry as if they married not, 1 Cor. vii. -[29:] yea, to hate wife and children, father, mother, house, and land, -yea, and life itself for the Lord Jesus, Luke xiv. 26. - -[Sidenote: The whole people of Israel miraculously brought forth of -Egypt.] - -Thirdly. This seed of Abraham thus separate from all people unto the -Lord, was wonderfully redeemed and brought from Egypt bondage, through -the Red Sea, and the wilderness, unto the land of Canaan, by many strange -signs and wonderful miracles, wrought by the out-stretched hand of the -Lord, famous and dreadful, and to be admired by all succeeding peoples -and generations, Deut. iv. 32-34, _Ask now from one side of the heaven -unto the other, whether there hath been such a thing as this?_ &c. - -[Sidenote: Not so any whole nation now.] - -And we may ask again from one side of the heaven unto the other, whether -the Lord hath now so miraculously redeemed and brought unto himself any -nation or people, as he did this people of Israel. - -_Peace._ The English, Scotch, Dutch, &c., are apt to make themselves the -parallels, as wonderfully come forth of popery, &c. - -_Truth._ 1. But first, whole nations are no churches under the gospel. - -[Sidenote: Popery not so easily turned from as is conceived.] - -2. Secondly, bring the nations of Europe professing protestantism to the -balance of the sanctuary, and ponder well whether the body, bulk, the -general, or one hundredth part of such peoples, be truly turned to God -from popery:— - -Who knows not how easy it is to turn, and turn, and turn again, whole -nations from one religion to another? - -[Sidenote: Wonderful turnings in religion in twelve years’ compass in -England.] - -Who knows not that within the compass of one poor span of twelve years’ -revolution, all England hath become from half papist, half protestant, to -be absolute protestants; from absolute protestants, to absolute papists; -from absolute papists, changing as fashions, to absolute protestants? - -[Sidenote: The pope not unlike to recover his monarchy over Europe before -his downfall.] - -I will not say, as some worthy witnesses of Christ have uttered, that -all England and Europe must again submit their fair necks to the pope’s -yoke; but this I say, many scriptures concerning the destruction of the -beast and the whore look that way. And I add, they that feel the pulse of -the people seriously, must confess that a victorious sword and a Spanish -inquisition will soon make millions face about as they were in the -forefathers’ time. - - - - -CHAP. CXIII. - - -_Peace._ Oh! that the steersmen of the nations might remember this, be -wise and kiss the Son, lest he go on in this his dreadful anger, and dash -them in pieces here and eternally. - -[Sidenote: Who are now the true seed of Abraham.] - -_Truth._ I therefore, thirdly, add, that only such as are Abraham’s -seed, circumcised in heart, new-born, Israel (or wrestlers with God), -are the antitype of the former Israel; these are only the holy nation, -1 Pet. ii. 9; wonderfully redeemed from the Egypt of this world, Tit. -ii. 14; brought through the Red Sea of baptism, 1 Cor. x. 2; through -the wilderness of afflictions, and of the peoples, Deut. viii., Ezek. -xx., into the kingdom of heaven begun below, even that Christian land of -promise where flow the everlasting streams and rivers of spiritual milk -and honey. - -[Sidenote: The people of Israel all holy in a typical holiness.] - -Fourthly, all this people universally, in typical and ceremonial respect, -were holy and clean in this their separation and sequestration unto God, -Exod. xix. 5. Hence, even in respect of their natural birth in that -land, they were a holy seed, and Ezra makes it the matter of his great -complaint, Ezra ix. 1, 2,—_The holy seed have mingled themselves._ - -But where is now that nation, or country, upon the face of the earth, -thus clean and holy unto God, and bound to so many ceremonial cleansings -and purgings? - -[Sidenote: All nations now alike since the coming of the Lord Jesus.] - -Are not all the nations of the earth alike clean unto God? or rather, -alike unclean, until it pleaseth the Father of mercies to call some -out to the knowledge and grace of his Son, making them to see their -filthiness, and strangeness from the commonweal of Israel, and to wash in -the blood of the Lamb of God? - -This taking away the difference between nation and nation, country and -country, is most fully and admirably declared in that great vision of -all sorts of living creatures presented unto Peter, Acts x.; whereby it -pleased the Lord to inform Peter of the abolishing of the difference -between Jew and Gentile in any holy or unholy, clean or unclean respect. - -[Sidenote: The children of Israel a figure of the Israel, or people, of -God only under the gospel.] - -Fifthly—not only to speak of all, but to select one or two more—this -people of Israel in that national state were a type of all the children -of God in all ages under the profession of the gospel, who are therefore -called the children of Abraham, and the Israel of God, Gal. iii. and Gal. -vi. [16.] A kingly priesthood and holy nation, 1 Pet. ii. 9, in a clear -and manifest antitype to the former Israel, Exod. xix. 6. - -Hence Christians now are figuratively, in this respect, called Jews, Rev. -iii. [9.] where lies a clear distinction of the true and false Christian -under the consideration of the true and false Jew: _Behold I will make -them of the synagogue of Satan that say they are Jews and are not, but do -lie_, Rev. iii. [9.] But such a typical respect we find not now upon any -people, nation, or country of the whole world; but out of all nations, -tongues, and languages is God pleased to call some, and redeem them to -himself, Rev. v. 9; and hath made no difference between the Jews and -Gentiles, Greeks and Scythians, Gal. iii. [28.] who by regeneration, or -second birth, become the Israel of God, Gal. vi. [16.] the temple of God, -1 Cor. iii. [17.] and the true Jerusalem, Heb. xii. [22.] - -[Sidenote: The people of Israel different from all the world in their -figurative and ceremonial worships.] - -Lastly, all this whole nation, or people, as they were of one typical -seed of Abraham, and sealed with a shameful and painful ordinance of -cutting off the foreskin, which differenced them from all the world -beside: so also were they bound to such and such solemnities of -figurative worships. Amongst many others I shall end this passage -concerning the people with a famous observation out of Num. ix. 13, viz., -all that whole nation was bound to celebrate and keep the feast of the -passover in his season, or else they were to be put to death. But doth -God require a whole nation, country, or kingdom now thus to celebrate the -spiritual passover, the supper and feast of the Lamb Christ Jesus, at -such a time once a year, and that whosoever shall not so do shall be put -to death? What horrible profanations, what gross hypocrisies, yea, what -wonderful desolations, sooner or later, must needs follow upon such a -course! - -[Sidenote: Israel, God’s only church, might well renew that national -covenant and ceremonial worship, which other nations cannot imitate.] - -It is true, the people of Israel, brought into covenant with God in -Abraham, and so successively born in covenant with God, might, in that -state of a national church, solemnly covenant and swear that whosoever -would not seek Jehovah, the God of Israel, should be put to death, 2 -Chron. xv. [12, 13.] whether small or great, whether man or woman. - -But may whole nations or kingdoms now, according to any one tittle -expressed by Christ Jesus to that purpose, follow that pattern of Israel, -and put to death all, both men and women, great and small, that according -to the rules of the gospel are not born again, penitent, humble, -heavenly, patient? &c. What a world of hypocrisy from hence is practised -by thousands, that for fear will stoop to give that God their bodies in a -form, whom yet in truth their hearts affect not! - -[Sidenote: The hypocrisy, profanations, and slaughters which such -imitations now in the gospel produce.] - -Yea, also what a world of profanation of the holy name and holy -ordinances of the Lord, in prostituting the holy things of God, like -the vessels of the sanctuary, Dan. v., to profane, impenitent, and -unregenerate persons! - -Lastly, what slaughters, both of men and women, must this necessarily -bring into the world, by the insurrections and civil wars about religion -and conscience! Yea, what slaughters of the innocent and faithful -witnesses of Christ Jesus, who choose to be slain all the day long for -Christ’s sake, and to fight for their Lord and Master Christ, only with -spiritual and Christian weapons! - - - - -CHAP. CXIV. - - -_Peace._ It seems, dear Truth, a mighty gulf between that people and -nation, and the nations of the world then extant and ever since. - -_Truth._ As sure as the blessed substance to all those shadows, Christ -Jesus, is come, so unmatchable and never to be parallelled by any -national state was that Israel in the figure, or shadow. - -And yet the Israel of God now, the regenerate or new born, the -circumcised in heart by repentance and mortification, who willingly -submit unto the Lord Jesus as their only King and Head, may fitly -parallel and answer that Israel in the type, without such danger of -hypocrisy, of such horrible profanations, and of firing the civil state -in such bloody combustions, as all ages have brought forth upon this -compelling a whole nation or kingdom to be the antitype of Israel. - -[Sidenote: The difference of the kings and governors of Israel from all -kings and governors of the world. First, they were all members of the -church.] - -_Peace._ Were this light entertained, some hopes would shine forth for my -return and restoration. - -_Truth._ I have yet to add a third consideration, concerning the kings -and governors of that land and people. - -They were to be, unless in their captivities, of their brethren, members -of the true church of God: as appears in the history of Moses, the elders -of Israel, and the judges and kings of Israel afterward. - -But first, who can deny but that there may be now many lawful governors, -magistrates, and kings, in the nations of the world, where is no true -church of Jesus Christ? - -[Sidenote: Excellent talents vouchsafed by God to unregenerate persons.] - -Secondly, we know the many excellent gifts wherewith it hath pleased God -to furnish many, enabling them for public service to their countries both -in peace and war, as all ages and experience testify, on whose souls -he hath not yet pleased to shine in the face of Jesus Christ: which -gifts and talents must all lie buried in the earth, unless such persons -may lawfully be called and chosen to, and improved in public service, -notwithstanding their different or contrary conscience or worship. - -[Sidenote: A doctrine contrary to all true piety and humanity itself.] - -Thirdly, if none but true Christians, members of Christ Jesus, might -be civil magistrates, and publicly entrusted with civil affairs, then -none but members of churches, Christians, should be husbands of wives, -fathers of children, masters of servants. But against this doctrine the -whole creation, the whole world, may justly rise up in arms, as not only -contrary to true piety, but common humanity itself. For if a commonweal -be lawful amongst men that have not heard of God nor Christ, certainly -their officers, ministers, and governors must be lawful also. - -[Sidenote: The papists’ doctrine of deposing magistrates, confessed in -effect to be true by the protestants.] - -Fourthly, it is notoriously known to be the dangerous doctrine professed -by some papists, that princes degenerating from their religion, and -turning heretics, are to be deposed, and their subjects actually -discharged from their obedience. Which doctrine all such must necessarily -hold, however most loath to own it, that hold the magistrate guardian of -both tables; and consequently such a one as is enabled to judge, yea, -and to demonstrate to all men the worship of God: yea, and being thus -governor and head of the church, he must necessarily be a part of it -himself; which when by heresy he falls from—though it may be by truth, -miscalled heresy—he falls from his calling of magistracy, and is utterly -disabled from his (pretended) guardianship and government of the church. - -[Sidenote: No civil magistrate Christian in Christ’s time.] - -Lastly, we may remember the practice of the Lord Jesus and his followers, -commanding and practising obedience to the higher powers, though we find -not one civil magistrate a Christian in all the first churches. But -contrarily, the civil magistrate at that time was the bloody beast, made -up (as Daniel seems to imply concerning the Roman state, Dan. vii. 7) of -the lion, the bear, and the leopard, Rev. xiii. 2. - - - - -CHAP. CXV. - - -_Peace._ By these weights we may try the weight of that commonly received -and not questioned opinion, viz., that the civil state and the spiritual, -the church and the commonweal, they are like Hippocrates’ twins, they are -born together, grow up together, laugh together, weep together, sicken -and die together. - -[Sidenote: Five demonstrative arguments proving the unsoundness of that -maxim: the church and the commonwealth are like Hippocrates’ twins.] - -Truth. A witty, yet a most dangerous fiction of the father of lies, who, -hardened in rebellion against God, persuades God’s people to drink down -such deadly poison, though he knows the truth of these five particulars, -which I shall remind you of:— - -[Sidenote: Many flourishing states without a true church.] - -First, many flourishing states in the world have been and are at this -day, which hear not of Jesus Christ, and therefore have not the presence -and concurrence of a church of Christ with them. - -[Sidenote: Many of God’s people far off from a true church state, yet fit -for civil services.] - -Secondly, there have been many thousands of God’s people, who in their -personal estate and life of grace were awake to God; but in respect of -church estate, they knew no other than a church of dead stones, the -parish church; or though some light be of late come in through some -cranny, yet they seek not after, or least of all are joined to any true -church of God, consisting of living and believing stones. - -So that by these New English ministers’ principles, not only is the door -of calling to magistracy shut against natural and unregenerate men, -though excellently fitted for civil offices, but also against the best -and ablest servants of God, except they be entered into church estate: so -that thousands of God’s own people, excellently qualified, not knowing or -not entering into such a church estate, shall not be accounted fit for -civil services. - -[Sidenote: God’s people permitted and favoured by idolaters.] - -Thirdly, admit that a civil magistrate be neither a member of a true -church of Christ, if any be in his dominions, nor in his person fear God, -yet may he (possibly) give free permission without molestation, yea, -and sometimes encouragement and assistance, to the service and church -of God. Thus we find Abraham permitted to build and set up an altar to -his God wheresoever he came, amongst the idolatrous nations in the land -of Canaan. Thus Cyrus proclaims liberty to all the people of God in his -dominions, freely to go up and build the temple of God at Jerusalem, and -Artaxerxes after him confirmed it. - -Thus the Roman emperors, and governors under them, permitted the church -of God, the Jews, in the Lord Christ’s time, their temple and worship, -although in civil things they were subject to the Romans. - -[Sidenote: Christ’s church gathered and governed without the help of an -arm of flesh.] - -Fourthly, the scriptures of truth and the records of time concur in -this, that the first churches of Christ Jesus, the lights, patterns, and -precedents to all succeeding ages, were gathered and governed without -the aid, assistance, or countenance of any civil authority, from which -they suffered great persecutions for the name of the Lord Jesus professed -amongst them. - -The nations, rulers, and kings of the earth, tumultuously rage against -the Lord and his anointed, Ps. ii. 1, 2. Yet, ver. 6, it hath pleased the -Father to set the Lord Jesus King upon his holy hill of Zion. - -Christ Jesus would not be pleased to make use of the civil magistrate -to assist him in his spiritual kingdom, nor would he yet be daunted or -discouraged in his servants by all their threats and terrors: for love is -strong as death, and the coals thereof give a most vehement flame, and -are not quenched by all the waters and floods of mightiest opposition, -Cant. viii. [6, 7.] - -[Sidenote: Christ’s true spouse, chaste and faithful to Christ Jesus, in -the midst of fears or favours from the world.] - -Christ’s church is like a chaste and loving wife, in whose heart is fixed -her husband’s love, who hath found the tenderness of his love towards -her, and hath been made fruitful by him, and therefore seeks she not the -smiles, nor fears the frowns, of all the emperors in the world to bring -her Christ unto her, or keep him from her. - -[Sidenote: The ten horns, Rev. xiii. and xvii.] - -Lastly, we find in the tyrannical usurpations of the Romish anti-christ, -the ten horns—which some of good note conceive to be the ten kingdoms -into which the Roman empire was quartered and divided—are expressly said, -Rev. xvii. 13, to have one mind to give their power and strength unto the -beast; yea, ver. 17, their kingdom unto the beast, until the works of -God shall be fulfilled. Whence it follows, that all those nations that -are gilded over with the name of Christ, have under that mask or vizard -(as some executioners and tormenters in the inquisition use to torment) -persecuted the Lord Jesus Christ, either with a more open, gross, and -bloody, or with a more subtle, secret, and gentle violence. - -[Sidenote: The great mystery of persecution unfolded. Christian Naboths -slaughtered.] - -Let us cast our eyes about, turn over the records, and examine the -experience of past and present generations, and see if all particular -observations amount not to this sum, viz., that the great whore hath -committed fornication with the kings of the earth, and made drunk -thereof nations with the cup of the wine of her fornications: in which -drunkenness and whoredom (as whores use to practise) she hath robbed -the kings and nations of their power and strength, and, Jezebel like, -having procured the kings’ names and seals, she drinks [herself] drunk, -Rev. xvii. [6,] with the blood of Naboth, who, because he dares not part -with his rightful inheritance in the land of Canaan, the blessed land -of promise and salvation in Christ, as a traitor to the civil state and -blasphemer against God, she, under the colour of a day of humiliation in -prayer and fasting, stones to death. - - - - -CHAP. CXVI. - - -_Peace._ Dear Truth, how art thou hidden from the eyes of men in these -mysteries! how should men weep abundantly with John, that the Lamb may -please to open these blessed seals unto them! - -_Truth._ Oh that men more prized their Maker’s fear! then should they be -more acquainted with their Maker’s councils, for his secret is with them -that fear him, Ps. xxv. 14. - -I pass on to a second difference. - -[Sidenote: Second difference. The mystery of the anointing the kings of -Israel and Judah.] - -The kings of Israel and Judah were all solemnly anointed with oil, Ps. -lxxxix. 20, _I have found David my servant, with my oil have I anointed -him._ Whence the kings of Israel and Judah were honoured with that -mystical and glorious title of the anointed, or Christ of the Lord, Lam. -iv. 20, _The breath of our nostrils, the anointed of Jehovah, was taken -in their pits_, &c. - -Which anointing and title however, the man of sin, together with the -crown and diadem of spiritual Israel, the church of God, he hath given to -some of the kings of the earth, that so he may in lieu thereof dispose -of their civil crowns the easier: yet shall we find it an incommunicable -privilege and prerogative of the saints and people of God. - -For as the Lord Jesus himself in the antitype was not anointed with -material but spiritual oil, Ps. xlv. 7, _with the oil of gladness_; and -Luke iv. 18, from Isaiah lxi. 1, with the Spirit of God, _The Spirit of -the Lord is upon me, the Lord hath anointed me to preach good tidings_, -&c.; so also all his members are anointed with the Holy Spirit of God, 2 -Cor. i. 21, and 1 John ii. 20. - -[Sidenote: The name Christian, or anointed.] - -Hence is it that Christians rejoice in that name, as carrying the very -express title of the anointed of the Lord; which most superstitiously and -sacrilegiously hath been applied only unto kings. - -[Sidenote: A sacrilegious monopoly of the name Christian.] - -_Peace._ O dear Truth, how doth the great Searcher of all hearts find -out the thefts of the anti-christian world! how are men carried in the -dark they know not whither! How is that heavenly charge, _Touch not mine -anointed_, &c., Ps. cv. 15, common to all Christians, or anointed [ones] -with Christ their head, by way of monopoly or privilege appropriated to -kings and princes! - -[Sidenote: The crown of Christ’s kingly power.] - -_Truth._ It will not be here unseasonable to call to mind that admirable -prophecy, Ezek. xxi. 26, 27, _Thus saith Jehovah God, remove the diadem, -take away the crown; this shall not be the same; exalt him that is low, -and abase him that is high; I will overturn, overturn, overturn, until he -come whose right it is; and I will give it him._ The matter is a crown -and diadem to be taken from a usurper’s head, and set upon the head of -the right owner. - -_Peace._ Doubtless this mystically intends the spiritual crown of the -Lord Jesus, for these many hundred years set upon the heads of the -competitors and co-rivals of the Lord Jesus, upon whose glorious head, -in his messengers and churches, the crown shall be established. The -anointing, the title, and the crown and power, must return to the Lord -Jesus in his saints, unto whom alone belongs his power and authority in -ecclesiastical or spiritual cases. - - - - -CHAP. CXVII. - - -[Sidenote: Third. The kings of Israel and Judah invested with a spiritual -power.] - -_Truth._ I therefore proceed to a third difference between those kings -and governors of Israel and Judah, and all other kings and rulers of the -earth. Look upon the administrations of the kings of Israel and Judah, -and well weigh the power and authority which those kings of Israel and -Judah exercised in ecclesiastical and spiritual causes; and upon a due -search we shall not find the same sceptre of spiritual power in the hand -of civil authority, which was settled in the hands of the kings of Israel -and Judah. - -David appointed the orders of the priests and singers, he brought the ark -to Jerusalem, he prepared for the building of the Temple, the pattern -whereof he delivered to Solomon: yet David herein could not be a type -of the kings and rulers of the earth, but of the king of heaven, Christ -Jesus: for, - -First, David, as he was a king, so was he also a prophet, Acts ii. 30; -and therefore a type, as Moses also was, of that great prophet, the Son -of God. And they that plead for David’s kingly power, must also by the -same rule plead for his prophetical, by which he swayed the sceptre of -Israel in church affairs. - -[Sidenote: David immediately inspired by the Spirit of God, in his -ordering of church matters.] - -Secondly, it is expressly said, 1 Chron. xxviii. 11, 12, 13, that the -pattern which David gave to Solomon, concerning the matter of the temple -and worship of God, he had it by the Spirit, which was no other but a -figure of the immediate inspiration of the Spirit of God unto the Lord -Jesus, the true spiritual king of Israel, John i. 49, _Rabbi, thou art -the Son of God; Rabbi, thou art the King of Israel._ - -[Sidenote: Solomon’s deposing Abiathar (1 Kings ii. 26, 27,) discussed.] - -Again, what civil magistrate may now act as Solomon, a type of Christ, -doth act, 1 Kings ii. 26, 27? Solomon thrust out Abiathar from being -priest unto Jehovah. - -_Peace._ Some object that Abiathar was a man of death, ver. 26, worthy to -die, as having followed Adonijah; and therefore Solomon executed no more -than civil justice upon him. - -[Sidenote: Solomon’s putting Abiathar from the priesthood, examined.] - -_Truth._ Solomon remits the civil punishment, and inflicts upon him a -spiritual; but by what right, but as he was king of the church, a figure -of Christ? - -Abiathar’s life is spared with respect to his former good service in -following after David; but yet he is turned out from the priesthood. - -[Sidenote: A case put upon occasion of Abiathar’s case.] - -But now put the case: suppose that any of the officers of the New England -churches should prove false to the state, and be discovered joining -with a French Monsieur, or Spanish Don, thirsting after conquest and -dominion, to further their invasions of that country; yet for some -former faithful service to the state, he should not be adjudged to civil -punishment:—I ask now, might their governors, or their general court -(their parliament), depose such a man, a pastor, teacher, or elder, from -his holy calling or office in God’s house? - -[Sidenote: Another case.] - -Or suppose, in a partial and corrupt state, a member or officer of a -church should escape with his life upon the commission of murder, ought -not a church of Christ upon repentance to receive him? I suppose it will -not be said, that he ought to execute himself; or that the church may -use a civil sword against him. In these cases may such persons, spared -in civil punishments for some reason of or by partiality of state, be -punished spiritually by the civil magistrate, as Abiathar was. Let the -very enemies of Zion be judges. - -Secondly, if Solomon in thrusting out of Abiathar was a pattern and -precedent unto all civil magistrates, why not also in putting Zadok -in his room, ver. 35? But against this the pope, the bishops, the -presbyterians, and the independents, will all cry out against such a -practice, in their several respective claims and challenges for their -ministries. - -[Sidenote: The liberties of Christ’s churches in the choice of their -officers.] - -We find the liberty of the subjects of Christ in the choice of an -apostle, Acts i.; of a deacon, Acts vi.; of elders, Acts xiv.; and guided -by the assistance either of the apostles or evangelists, 1 Tim. i., Tit. -i., without the least influence of any civil magistrate: which shows the -beauty of their liberty. - -[Sidenote: A civil influence dangerous to the saints’ liberties.] - -The parliaments of England have by right free choice of their speaker: -yet some princes have thus far been gratified as to nominate, yea, and -implicitly to commend a speaker to them. Wise men have seen the evil -consequences of those influences, though but in civil things: how much -far greater and stronger are those snares, when the golden keys of the -Son of God are delivered into the hands of civil authority! - -_Peace._ You know the noise raised concerning those famous acts of Asa, -Hezekiah, Jehoshaphat, Josiah. What think you of the fast proclaimed by -Jehoshaphat? 2 Chron. xx. 3. - -_Truth._ I find it to be the duty of kings and all in authority, to -encourage Christ’s messengers of truth proclaiming repentance, &c. - -But under the gospel, to enforce all natural and unregenerate people to -acts of worship, what precedent hath Christ Jesus given us? - -[Sidenote: Jehoshaphat’s fast examined.] - -First, it is true Jehoshaphat proclaimed a fast, &c.; but was he not in -matters spiritual a type of Christ, the true king of Israel? - -Secondly, Jehoshaphat calls the members of the true church to church -service and worship of God. - -[Sidenote: If civil powers may enjoin the time of the church’s worship, -they may also forbid her times.] - -But consider, if civil powers now may judge of and determine the actions -of worship proper to the saints: if they may appoint the time of the -church’s worship, fasting, and prayer, &c., why may they not as well -forbid those times which a church of Christ shall make choice of, seeing -it is a branch of the same root to forbid what liketh not, as well as to -enjoin what pleaseth? - -And if in those most solemn duties and exercises, why not also in other -ordinary meetings and worships? And if so, where is the power of the Lord -Jesus, bequeathed to his ministers and churches, of which the power of -those kings was but a shadow? - - - - -CHAP. CXVIII. - - -_Peace._ The liberty of the subject sounds most sweet London and Oxford -both profess to fight for: how much infinitely more sweet is that true -soul liberty according to Christ Jesus! - -[Sidenote: God will not wrong Cæsar, and Cæsar should not wrong God.] - -I know you would not take from Cæsar aught, although it were to give to -God; and what is God’s and his people’s I wish that Cæsar may not take. -Yet, for the satisfaction of some, be pleased to glance upon Josiah, his -famous acts in the church of God, concerning the worship of God, the -priests, Levites, and their services, compelling the people to keep the -passover, making himself a covenant before the Lord, and compelling all -that were found in Jerusalem and Benjamin to stand to it. - -_Truth._ To these famous practices of Josiah, I shall parallel the -practices of England’s kings; and first, _de jure_, a word or two of -their right: then, _de facto_, discuss what hath been done. - -[Sidenote: The famous acts of Josiah, examined.] - -First, _de jure_; Josiah was a precious branch of that royal root king -David, who was immediately designed by God: and when the golden links -of the royal chain broke in the usurpations of the Roman conqueror, it -pleased the most wise God to send a son of David, a Son of God, to begin -again that royal line, to sit upon the throne of his father David, Luke -i. 32; Acts ii. 30. - -[Sidenote: Magistracy in general from God, the particular forms from the -people.] - -It is not so with the Gentile princes, rulers, and magistrates, whether -monarchical, aristocratical, or democratical; who, though government in -general be from God, yet, receive their callings, power, and authority, -both kings and parliaments, mediately from the people. - -Secondly. Josiah and those kings, were kings and governors over the then -true and only church of God national, brought into the covenant of God in -Abraham, and so downward: and they might well be forced to stand to that -covenant into which, with such immediate signs and miracles, they had -been brought. - -[Sidenote: Israel confirmed in a national covenant by relations, signs, -and miracles, but so not England.] - -But what commission from Christ Jesus had Henry VIII., Edward VI., or -any, Josiah like, to force the many hundred thousands of English men and -women, without such immediate signs and miracles that Israel had, to -enter into a holy and spiritual covenant with the invisible God, the -Father of spirits, or upon pain of death, as in Josiah’s time, to stand -to that which they never made, nor before evangelical repentance are -possibly capable of? - -[Sidenote: Henry VIII. the first head and governor of the church of -England.] - -Now secondly, _de facto_: let it be well remembered concerning the kings -of England professing reformation. The foundation of all was laid in -Henry VIII. The pope challengeth to be the vicar of Christ Jesus here -upon earth, to have power of reforming the church, redressing abuses, -&c.: Henry VIII. falls out with the pope, and challengeth that very power -to himself of which he had despoiled the pope, as appears by that act of -parliament establishing Henry VIII. the supreme head and governor in all -cases ecclesiastical, &c.[221] It pleased the most high God to plague the -pope by Henry VIII.’s means: but neither pope nor king can ever prove -such power from Christ derived to either of them. - -[Sidenote: The wonderful formings and reformings of religion by England’s -kings. Kings and states often plant, and often pluck up religions.] - -Secondly, as before intimated, let us view the works and acts of -England’s imitation of Josiah’s practice. Henry VII. leaves England under -the slavish bondage of the pope’s yoke. Henry VIII. reforms all England -to a new fashion, half papist, half protestant. King Edward VI. turns -about the wheels of the state, and works the whole land to absolute -protestantism. Queen Mary, succeeding to the helm, steers a direct -contrary course, breaks in pieces all that Edward wrought, and brings -forth an old edition of England’s reformation all popish. Mary not living -out half her days, as the prophet speaks of bloody persons, Elizabeth, -like Joseph, advanced from the prison to the palace, and from the irons -to the crown, she plucks up all her sister Mary’s plants, and sounds a -trumpet all protestant. - -What sober man stands not amazed at these revolutions? and yet, like -mother like daughter: and how zealous are we, their offspring, for -another impression, and better edition of a national Canaan, in imitation -of Judah and Josiah! which, if attained, who knows how soon succeeding -kings or parliaments will quite pull down and abrogate?[222] - -[Sidenote: A national church ever subject to turn and return, &c.] - -Thirdly, in all these formings and reformings, a national church of -natural, unregenerate men, was (like wax) the subject matter of all -these forms and changes, whether popish or protestant: concerning which -national state, the time is yet to come whenever the Lord Jesus hath -given a word of institution and appointment. - - - - -CHAP. CXIX. - - -[Sidenote: A woman, papissa, or head of the church.] - -_Peace._ You bring to mind, dear Truth, a plea of some wiser papists for -the pope’s supremacy, viz., that it was no such exorbitant or unheard -of power and jurisdiction which the pope challenged, but the very same -which a woman, Queen Elizabeth herself, challenged, styling her papissa -or she-pope: withal pleading, that in point of reason it was far more -suitable that the Lord Jesus would delegate his power rather to a -clergyman than a layman, as Henry VIII.; or a woman, as his daughter -Elizabeth. - -[Sidenote: The papists nearer to the truth, concerning the government of -the church, than most protestants.] - -_Truth._ I believe that neither one or the other hit the white;[223] yet -I believe the papists’ arrows fall the nearest to it in this particular, -viz., that the government of the church of Christ should rather belong -to such as profess a ministry or office spiritual, than to such as are -merely temporal and civil. - -So that in conclusion, the whole controversy concerning the government -of Christ’s kingdom or church, will be found to lie between the true and -false ministry, both challenging the true commission, power, and keys -from Christ. - -[Sidenote: The kingly power of the Lord Jesus troubles all the kings and -rulers of the world.] - -_Peace._ This all glorious diadem of the kingly power of the Lord Jesus -hath been the eye-sore of the world, and that which the kings and rulers -of the world have always lift up their hands unto. - -The first report of a new king of the Jews puts Herod and all Jerusalem -into frights; and the power of this most glorious King of kings over the -souls and consciences of men, or over their lives and worships, is still -the white that all the princes of this world shoot at, and are enraged at -the tidings of the true heir, the Lord Jesus, in his servants. - -[Sidenote: A twofold exaltation of Christ.] - -_Truth._ You well mind, dear Peace, a twofold exaltation of the Lord -Jesus; one in the souls and spirits of men, and so he is exalted by all -that truly love him, though yet remaining in Babel’s captivity, and -before they hearken to the voice of the Lord, “Come forth of Babel, my -people.” - -A second exaltation of Christ Jesus, upon the throne of David his father, -in his church and congregation, which is his spiritual kingdom here below. - -[Sidenote: The world stormeth at both.] - -I confess there is a tumultuous rage at his entrance into his throne in -the soul and consciences of any of his chosen; but against his second -exaltation in his true kingly power and government, either monarchical in -himself, or ministerial in the hands of his ministers and churches, are -mustered up, and shall be in the battles of Christ yet to be fought, all -the powers of the gates of earth and hell. - -[Sidenote: A fourth difference.] - -But I shall mention one difference more between the kings of Israel and -Judah, and all other kings and rulers of the Gentiles. - -[Sidenote: Kings of Israel types.] - -Those kings as kings of Israel were all invested with a typical and -figurative respect, with which now no civil power in the world can be -invested. - -[Sidenote: They wore a double crown.] - -They wore a double crown: first, civil; secondly, spiritual: in which -respect they typed out the spiritual king of Israel, Christ Jesus. - -When I say they were types, I make them not in all respects so to be; but -as kings and governors over the church and kingdom of God, therein types. - -[Sidenote: The saviours of the Jews, figures of the Saviour of the world.] - -Hence all those saviours and deliverers, which it pleased God to stir -up extraordinarily to his people, Gideon, Baruc, Sampson, &c.; in that -respect of their being saviours, judges, and deliverers of God’s people, -so were they types of Jesus Christ, either monarchically ruling by -himself immediately, or ministerially by such whom he pleaseth to send to -vindicate the liberties and inheritances of his people. - - - - -CHAP. CXX. - - -_Peace._ It must needs be confessed, that since the kings of Israel were -ceremonially anointed with oil: and— - -Secondly, in that they sat upon the throne of David, which is expressly -applied to Christ Jesus, Luke i. 32; Acts ii. 30; John i. 49, their -crowns were figurative and ceremonial; but some here question, whether -or no they were not types of civil powers and rulers now, when kings and -queens shall be nursing fathers and nursing mothers, &c. - -[Sidenote: The monarchical and ministerial power of Christ.] - -_Truth._ For answer unto such, let them first remember that the dispute -lies not concerning the monarchical power of the Lord Jesus, the power -of making laws, and making ordinances to his saints and subjects; but -concerning a deputed and ministerial power, and this distinction the very -pope himself acknowledgeth. - -[Sidenote: Three great competitors for the ministerial power of Christ. -The popes great pretenders for the ministerial power of Christ.] - -There are three great competitors for this deputed or ministerial power -of the Lord Jesus. - -First. The arch-vicar of Satan, the pretended vicar of Christ on earth, -who sits as God over the temple of God, exalting himself not only above -all that is called God, but over the souls and consciences of all his -vassals, yea, over the Spirit of Christ, over the holy scriptures, yea, -and God himself, Dan. viii. and xi., and Rev. xv., together with 2 Thess. -ii. - -[Sidenote: They also upon the point challenge the monarchical also.] - -This pretender, although he professeth to claim but the ministerial -power of Christ, to declare his ordinances, to preach, baptize, ordain -ministers, and yet doth he upon the point challenge the monarchical or -absolute power also, being full of self-exalting and blaspheming, Dan. -vii. 25, and xi. 36; Rev. xiii. 6, speaking blasphemies against the -God of heaven, thinking to change times and laws; but he is the son of -perdition arising out of the bottomless pit, and comes to destruction, -Rev. xvii., for so hath the Lord Jesus decreed to consume him by the -breath of his mouth, 2 Thess. ii. - -[Sidenote: The second great pretender, the civil magistrate.] - -The second great competitor to this crown of the Lord Jesus is the civil -magistrate, whether emperors, kings, or other inferior officers of state, -who are made to believe, by the false prophets of the world, that they -are the antitypes of the kings of Israel and Judah, and wear the crown of -Christ. - -[Sidenote: Three great factions challenging an arm of flesh.] - -Under the wing of the civil magistrate do three great factions shelter -themselves, and mutually oppose each other, striving as for life who -shall sit down under the shadow of that arm of flesh. - -[Sidenote: 1. The prelacy.] - -First, the prelacy: who, though some extravagants of late have inclined -to waive the king, and to creep under the wings of the pope, yet so far -depends upon the king, that it is justly said they are the king’s bishops. - -[Sidenote: 2. The presbytery. The pope and presbytery make use of the -civil magistrate but as of an executioner.] - -Secondly, the presbytery: who, though in truth they ascribe not so much -to the civil magistrate as some too grossly do, yet they give so much to -the civil magistrate as to make him absolutely the head of the church: -for, if they make him the reformer of the church, the suppressor of -schismatics and heretics, the protector and defender of the church, &c., -what is this, in true, plain English, but to make him the judge of the -true and false church, judge of what is truth and what error, who is -schismatical, who heretical? unless they make him only an executioner, as -the pope doth in his punishing of heretics. - -I doubt not but the aristocratical government of presbyterians may well -subsist in a monarchy, not only regulated but also tyrannical; yet doth -it more naturally delight in the element of an aristocratical government -of state, and so may properly be said to be—as the prelates the king’s, -so these—the state-bishop’s. - -[Sidenote: 3. Independents. The independents: who come nearest to the -bishops.] - -The third, though not so great, yet growing faction is that (so called) -independent: I prejudice not the personal worth of any of the three -sorts: this latter, as I believe this discourse hath manifested, jumps -with the prelates, and, though not more fully, yet more explicitly than -the presbyterians, cast down the crown of the Lord Jesus at the feet of -the civil magistrate. And although they pretend to receive their ministry -from the choice of two or three private persons in church covenant, -yet would they fain persuade the mother of Old England to imitate her -daughter New England’s practice, viz., to keep out the presbyterians, -and only to embrace themselves, both as the state’s and the people’s -bishops. - -[Sidenote: The third competition, of those that separate.] - -The third competition for this crown and power of the Lord Jesus is of -those that separate both from one and the other, yet divided also amongst -themselves into many several professions. - -Of these, they that go furthest profess they must yet come nearer to the -ways of the Son of God: and doubtless, so far as they have gone, they bid -the most, and make the fairest plea for the purity and power of Christ -Jesus,—let the rest of the inhabitants of the world be judges. - -[Sidenote: Their nearer conformity to Christ. The churches of the -separation ought in humanity and subjects’ liberty not to be oppressed, -but (at least) permitted.] - -Let all the former well be viewed in their external state, pomp, riches, -conformity to the world, &c. And on the other side, let the latter be -considered, in their more thorough departure from sin and sinful worship, -their condescending (generally) to the lowest and meanest contentments -of this life, their exposing of themselves for Christ to greater -sufferings, and their desiring no civil sword nor arm of flesh, but the -two-edged sword of God’s Spirit to try out the matter by: and then let -the inhabitants of the world judge which come nearest to the doctrine, -holiness, poverty, patience, and practice of the Lord Jesus Christ; and -whether or no these latter deserve not so much of humanity and subjects’ -liberty, as (not offending the civil state) in the freedom of their -souls, to enjoy the common air to breathe in. - - - - -CHAP. CXX.[224] - - -_Peace._ Dear Truth, you have shown me a little draught of Zion’s -sorrows, her children tearing out their mother’s bowels. Oh! when will He -that stablisheth, comforteth, and builds up Zion, look down from heaven, -and have mercy on her? &c. - -_Truth._ The vision yet doth tarry, saith Habakkuk, but will most surely -come; and therefore the patient and believing must wait for it. - -[Sidenote: Seven reasons, proving that the kings of Israel and Judah -cannot have any other but a spiritual antitype. Civil types and figures -must needs be answered by spiritual antitypes.] - -But to your last proposition, whether the kings of Israel and Judah were -not types of civil magistrates? Now, I suppose, by what hath been already -spoken, these things will be evident:— - -First. That those former types of the land, of the people, of their -worships, were types and figures of a spiritual land, spiritual people, -and spiritual worship under Christ. Therefore, consequently, their -saviours, redeemers, deliverers, judges, kings, must also have their -spiritual antitypes, and so consequently not civil but spiritual -governors and rulers, lest the very essential nature of types, figures, -and shadows be overthrown. - -[Sidenote: Civil compulsion was proper in the national church of the -Jews, but most improper in the Christian, which is not national.] - -Secondly. Although the magistrate by a civil sword might well compel that -national church to the external exercise of their national worship: yet -it is not possible, according to the rule of the New Testament, to compel -whole nations to true repentance and regeneration, without which (so far -as may be discerned true) the worship and holy name of God is profaned -and blasphemed. - -An arm of flesh and sword of steel cannot reach to cut the darkness of -the mind, the hardness and unbelief of the heart, and kindly operate upon -the soul’s affections to forsake a long-continued father’s worship, and -to embrace a new, though the best and truest. This work performs alone -that sword out of the mouth of Christ, with two edges, Rev. i. and iii. - -[Sidenote: Neither Christ Jesus nor his messengers have made the civil -magistrate Israel’s antitype, but the contrary.] - -Thirdly. We have not one tittle, in the New Testament of Christ Jesus, -concerning such a parallel, neither from himself nor from his ministers, -with whom he conversed forty days after his resurrection, instructing -them in the matters of his kingdom, Acts i. 3. - -Neither find we any such commission or direction given to the civil -magistrate to this purpose, nor to the saints for their submission in -matters spiritual, but the contrary, Acts iv. and v.; 1 Cor. vii. 23; -Col. ii. 18. - -[Sidenote: Civil magistracy essentially civil, and the same in all parts -of the world.] - -Fourthly. We have formerly viewed the very matter and essence of a civil -magistrate, and find it the same in all parts of the world, wherever -people live upon the face of the earth, agreeing together in towns, -cities, provinces, kingdoms:—I say the same essentially civil, both from, -1. The rise and fountain whence it springs, to wit, the people’s choice -and free consent. 2. The object of it, viz., the commonweal, or safety -of such a people in their bodies and goods, as the authors of this model -have themselves confessed. - -[Sidenote: Christianity adds not to the nature of a civil commonweal, nor -doth want of Christianity diminish it.] - -This civil nature of the magistrate we have proved to receive no addition -of power from the magistrate being a Christian, no more than it receives -diminution from his not being a Christian, even as the commonweal is -a true commonweal, although it have not heard of Christianity; and -Christianity professed in it, as in Pergamos, Ephesus, &c., makes -it never no more a commonweal; and Christianity taken away, and the -candlestick removed, makes it nevertheless a commonweal. - -[Sidenote: Rom. xiii. evidently proves the civil work and wages of the -civil magistrate.] - -Fifthly. The Spirit of God expressly relates the work of the civil -magistrate under the gospel, Rom. xiii., expressly mentioning, as the -magistrates’ object, the duties of the second table, concerning the -bodies and goods of the subject. - -2. The reward or wages which people owe for such a work, to wit, not -the contribution of the church for any spiritual work, but tribute, -toll, custom, which are wages payable by all sorts of men, natives and -foreigners, who enjoy the same benefit of public peace and commerce in -the nation. - -[Sidenote: Most strange, yet most true consequences from the civil -magistrates now being the antitype of the kings of Israel and Judah.] - -Sixthly. Since civil magistrates, whether kings or parliaments, states, -and governors, can receive no more in justice than what the people give: -and are, therefore, but the eyes, and hands, and instruments of the -people, simply considered, without respect to this or that religion; it -must inevitably follow, as formerly I have touched, that if magistrates -have received their power from the people, then the greatest number -of the people of every land has received from Christ Jesus a power to -establish, correct, reform his saints and servants, his wife and spouse, -the church: and she that by the express word of the Lord, Ps. cxlix. -8, binds kings in chains, and nobles in links of iron, must herself be -subject to the changeable pleasures of the people of the world, which -lies in wickedness, 1 John v. 19, even in matters of heavenly and -spiritual nature. - -Hence, therefore, in all controversies concerning the church, ministry -and worship, the last appeal must come to the bar of the people or -commonweal, where all may personally meet, as in some commonweals of -small number, or in greater by their representatives. - -[Sidenote: If no religion but that which the commonweal approves, then no -Christ, no God, but at the pleasure of this world, 2 John 9.] - -Hence, then, no person esteemed a believer, and added to the church:— - -No officer chosen and ordained:— - -No person cast forth and excommunicated, but as the commonweal and -people please; and in conclusion, no church of Christ in this land or -world, and consequently no visible Christ the head of it. Yea, yet -higher, consequently no God in the world worshipped according to the -institutions of Christ Jesus—except the several peoples of the nations of -the world shall give allowance. - -_Peace._ Dear Truth, oh! whither have our forefathers and teachers -led us? Higher than to God himself, by these doctrines driven out of -the world, you cannot rise: and yet so high must the inevitable and -undeniable consequences of these their doctrines reach, if men walk by -their own common principles. - -[Sidenote: The true antitype of the kings of Israel and Judah.] - -_Truth._ I may therefore here seasonably add a seventh, which is a -necessary consequence of all the former arguments, and an argument -itself: viz., we find expressly a spiritual power of Christ Jesus in the -hands of his saints, ministers, and churches, to be the true antitype of -those former figures in all the prophecies concerning Christ’s spiritual -power, Isa. ix., Dan. vii., Mich. iv., &c., compared with Luke i. 32, -Acts ii. 30, 1 Cor. v., Matt. xviii., Mark xiii. 34, &c. - - - - -CHAP. CXXI. - - -_Peace._ Glorious and conquering Truth, methinks I see most evidently thy -glorious conquests: how mighty are thy spiritual weapons, 2 Cor. x. 4, -to break down those mighty and strong holds and castles, which men have -fortified themselves withal against thee? Oh! that even the thoughts of -men may submit and bow down to the captivity of Jesus Christ! - -[Sidenote: A fourth difference of laws and statutes from all others.] - -_Truth._ Your kind encouragement makes me proceed more cheerfully to a -fourth difference from the laws and statutes of this land, different -from all the laws and statutes of the world, and paralleled only by the -laws and ordinances of spiritual Israel. - -[Sidenote: Moses a type of Christ.] - -First, then, consider we the law-maker, or rather the law-publisher, or -prophet, as Moses calls himself, Deut. xviii. [15,] and Acts iii. [22,] -he is expressly called that prophet who figured out Christ Jesus who was -to come like unto Moses, greater than Moses, as the son is greater than -the servant. - -Such lawgivers, or law-publishers, never had any state or people as Moses -the type, or Christ Jesus, miraculously stirred up and sent as the mouth -of God between God and his people. - -[Sidenote: The laws of Israel unparalleled.] - -Secondly, concerning the laws themselves: it is true, the second table -contains the law of nature, the law moral and civil, yet such a law was -also given to this people as never to any people in the world: such was -the law of worship, Ps. cxlvii., peculiarly given to Jacob, and God did -not deal so with other nations: which laws for the matter of the worship -in all those wonderful significant sacrifices, and for the manner by such -a priesthood, such a place of tabernacle, and afterward of temple, such -times and solemnities of festivals, were never to be paralleled by any -other nation, but only by the true Christian Israel established by Jesus -Christ amongst Jews and Gentiles throughout the world. - -[Sidenote: God’s own finger penned laws for Israel.] - -Thirdly, the law of the ten words, Deut. x., the epitome of all the rest, -it pleased the most high God to frame and pen twice, with his own most -holy and dreadful finger, upon Mount Sinai, which he never did to any -other nation before or since, but only to that spiritual Israel, the -people and the church of God, in whose hearts of flesh he writes his -laws, according to Jer. xxxi., Heb. viii. and x. - -_Peace._ Such promulgation of such laws, by such a prophet, must needs be -matchless and unparalleled. - -[Sidenote: Fifth difference.] - -_Truth._ In the fifth place, consider we the punishments and rewards -annexed to the breach or observation of these laws. - -[Sidenote: Temporal prosperity most proper to the temporal national state -of the Jews.] - -First, those which were of a temporal and present consideration of this -life: blessings and curses of all sorts opened at large, Lev. xxvi. and -Deut. xxviii., which cannot possibly be made good in any state, country, -or kingdom, but in a spiritual sense in the church and kingdom of Christ. - -[Sidenote: The spiritual prosperity of God’s people now, the antitype.] - -The reason is this: such a temporal prosperity of outward peace and -plenty of all things, of increase of children, of cattle, of honour, of -health, of success, of victory, suits not temporally with the afflicted -and persecuted estate of God’s people now: and therefore spiritual and -soul-blessedness must be the antitype, viz., in the midst of revilings, -and all manner of evil speeches for Christ’s sake, soul-blessedness. In -the midst of afflictions and persecutions, soul-blessedness, Matt. v. and -Luke vi. And yet herein the Israel of God should enjoy their spiritual -peace, Gal. vi. 16. - -[Sidenote: What Israel’s excommunication was.] - -Out of that blessed temporal estate to be cast, or carried captive, was -their excommunication or casting out of God’s sight, 2 Kings xvii. 23. -Therefore was the blasphemer, the false prophet, the idolater, to be cast -out or cut off from this holy land: which punishment cannot be paralleled -by the punishment of any state or kingdom in the world, but only by the -excommunicating or out-casting of person or church from the fellowship of -the saints and churches of Christ Jesus in the gospel. - -[Sidenote: The corporal stoning in the law, typed out spiritual stoning -in the gospel.] - -And therefore, as before I have noted, the putting away of the false -prophet, by stoning him to death, Deut. xiii., is fitly answered, and -that in the very same words, in the antitype: when, by the general -consent or stoning of the whole assembly, any wicked person is put away -from amongst them, that is, spiritually cut off out of the land of the -spiritually living, the people or church of God, 1 Cor. v., Gal. v. - -[Sidenote: The rewards or punishments of the laws of Israel not to be -paralleled.] - -Lastly, the great and high reward or punishment of the keeping or breach -of these laws to Israel, was such as cannot suit with any state or -kingdom in the world beside. The reward of the observation was life, -eternal life. The breach of any one of these laws was death, eternal -death, or damnation from the presence of the Lord. So Rom. x., James ii. -Such a covenant God made not before nor since with any state or people -in the world. For, _Christ is the end of the law for righteousness to -every one that believeth_, Rom. x. 4. And, _he that believeth in that Son -of God, hath eternal life; he that believeth not hath not life, but is -condemned already_, John iii. and 1 John v. - - - - -CHAP. CXXII. - - -[Sidenote: The wars of Israel typical.] - -_Peace._ Dear Truth, you have most lively set forth the unparalleled -state of that typical land and people of the Jews in their peace and -quiet government: let me now request you, in the last place, to glance at -the difference of the wars of this people from the wars of other nations, -and of their having no antitype but the churches of Christ Jesus. - -[Sidenote: Israel’s enemies round about.] - -[_Truth._] First, all nations round about Israel, more or less, some -time or other, had indignation against this people—Egyptians, Edomites, -Moabites, Ammonites, Midians, Philistines, Assyrians, and Babylonians, -&c., as appears in the history of Moses, Samuel, Judges, and Kings, and -in all the prophets: you have an express catalogue of them, Ps. lxxxiii., -sometimes many hundred thousand enemies in pitched field against them: of -Ethiopians ten hundred thousand at once in the days of Asa, 2 Chron. xiv. -[9,] and at other times as the sand upon the sea shore. - -[Sidenote: The enemies of mystical Israel.] - -Such enemies the Lord Jesus foretold his Israel, The world shall hate -you, John xv. [18, 19.] You shall be hated of all men for my name’s -sake, Matt. xxiv. [9.] All that will live godly in Christ Jesus must be -persecuted, or hunted, 2 Tim. iii. [12.] And not only by flesh and blood, -but also by principalities, powers, spiritual wickedness in high places, -Eph. vi. [12,] by the whole pagan world under the Roman emperors, and the -whole anti-christian world under the Roman popes, Rev. xii. and xiii., by -the kings of the earth, Rev. xvii. And Gog and Magog, like the sand upon -the shore, (Rev. xx.) - -_Peace._ Such enemies, such armies, no history, no experience proves ever -to have come against one poor nation as against Israel in the type; and -never was nor shall be known to come against any state or country now, -but the Israel of God, the spiritual Jews, Christ’s true followers in all -parts and quarters of the world. - -[Sidenote: Enemies against Israel in her own bowels.] - -[_Truth._] Beside all these without, Israel is betrayed within her own -bowels: bloody Sauls, Absaloms, Shebas, Adonijahs, Jeroboams, Athaliahs, -raising insurrections, conspiracies, tumults, in the antitype and -parallel, the spiritual state of the Christian church. - -Secondly, consider we the famous and wonderful battles, victories, -captivities, deliverances, which it pleased the God of Israel to dispense -to that people and nation, and let us search if they can be paralleled by -any state or people, but mystically and spiritually the true Christian -Israel of God, Gal. vi. 16. - -[Sidenote: The famous typical captivities of the Jews.] - -How famous was the bondage and slavery of that people and nation 430 -years in the land of Egypt, and as famous, glorious, and miraculous was -their return through the Red Sea, a figure of baptism, 1 Cor. x. [2,] and -Egypt a figure of an Egypt now, Rev. xi. 8. - -How famous was the seventy years’ captivity of the Jews in Babel, -transported from the land of Canaan, and at the full period returned -again to Jerusalem, a type of the captivity of God’s people now, -spiritually captivated in spiritual Babel, Rev. xviii. 4. - -[Sidenote: Their wonderful victories.] - -Time would fail me to speak of Joshua’s conquest of literal Canaan, the -slaughter of thirty-one kings, of the miraculous taking of Jericho and -other cities: Gideon’s miraculous battle against the Midianites: Jonathan -and his armour-bearer against the Philistines: David, by his five smooth -stones against Goliah: Asa, Jehoshaphat, Hezekiah, their mighty and -miraculous victories against so many hundred thousand enemies, and that -sometimes without a blow given. - -What state, what kingdom, what wars and combats, victories and -deliverances, can parallel this people, but the spiritual and mystical -Israel of God in every nation and country of the world, typed out by that -small typical handful, in that little spot of ground, the land of Canaan? - -[Sidenote: The mystical battles of God’s Israel now.] - -The Israel of God now, men and women, fight under the great Lord General, -the Lord Jesus Christ: their weapons, armour, and artillery, are like -themselves, spiritual, set forth from top to toe, Eph. vi.; so mighty and -so potent that they break down the strongest holds and castles, yea, in -the very souls of men, and carry into captivity the very thoughts of men, -subjecting them to Christ Jesus. They are spiritual conquerors, as in all -the seven churches of Asia, _He that overcometh_: _He that overcometh_, -Rev. ii. and iii. - -Their victories and conquests in this country are contrary to those -of this world, for when they are slain and slaughtered, yet then they -conquer. So overcame they the devil in the Roman emperors, Rev. xii. -[11,] _By the blood of the Lamb_: 2. _By the word of their testimony_: -3. The cheerful spilling of their own blood for Christ; for _they loved -not their lives unto the death_: and in all this they _are more than -conquerors through him that loved_ them, Rom. viii. 37. - -[Sidenote: The mystical army of white troopers, Rev. xix.] - -This glorious army of white troopers, horses and harness—Christ Jesus and -his true Israel, Rev. xix.—gloriously conquer and overcome the beast, the -false prophet, and the kings of the earth, up in arms against them, Rev. -xix.; and, lastly, reigning with Christ a thousand years, they conquer -the devil himself, and the numberless armies, like the sand on the sea -shore, of Gog and Magog: and yet not a tittle of mention of any sword, -helmet, breastplate, shield, or horse, but what is spiritual and of a -heavenly nature. All which wars of Israel have been, may be, and shall be -fulfilled mystically and spiritually. - -I could further insist on other particulars of Israel’s unparalleled -state, and might display those excellent passages which it pleaseth God -to mention, Neh. ix. - - - - -CHAP. CXXIII. - - -_Peace._ You have, dear Truth, as in a glass, presented the face of old -and new Israel, and as in water face answereth to face, so doth the face -of typical Israel to the face of the antitype, between whom, and not -between Canaan and the civil nations and countries of the world now, -there is an admirable consent and harmony. But I have heard some say, was -not the civil state and judicials of that people precedential? - -[Sidenote: Whether the civil state of Israel was precedential.] - -_Truth._ I have in part, and might farther discover, that from the king -and his throne to the very beasts, yea, [to] the excrements of their -bodies (as we see in their going to war, Deut. xxiii. 12,) their civils, -morals, and naturals were carried on in types; and however I acknowledge -that what was simply moral, civil, and natural in Israel’s state, in -their constitutions, laws, punishments, may be imitated and followed -by the states, countries, cities, and kingdoms of the world: yet who -can question the lawfulness of other forms of government, laws, and -punishments which differ, since civil constitutions are men’s ordinances -(or creation, 2 Pet. ii. 13), unto which God’s people are commanded even -for the Lord’s sake to submit themselves, which if they were unlawful -they ought not to do? - -_Peace._ Having thus far proceeded in examining whether God hath charged -the civil state with the establishing of the spiritual and religious, -what conceive you of that next assertion, viz., “It is well known that -the remissness of princes in Christendom in matters of religion and -worship, devolving the care thereof only to the clergy, and so setting -their horns upon the church’s head, hath been the cause of anti-christian -invention, usurpation, and corruption in the worship and temple of God.” - -[Sidenote: The true Christendom.] - -_Truth._ It is lamentably come to pass by God’s just permission, Satan’s -policy, the people’s sin, the malice of the wicked against Christ, and -the corruption of princes and magistrates, that so many inventions, -usurpations, and corruptions are risen in the worship and temple of God, -throughout that part of the world which is called Christian, and may most -properly be called the pope’s Christendom in opposition to Christ Jesus’s -true Christian commonweal, or church, the true Christendom; but that -this hath arisen from princes’ remissness in not keeping their watch to -establish the purity of religion, doctrine, and worship, and to punish, -according to Israel’s pattern, all false ministers, by rooting them and -their worships out of the world, that, I say, can never be evinced; and -the many thousands of glorious souls under the altar whose blood hath -been spilt by this position, and the many hundred thousand souls, driven -out of their bodies by civil wars, and the many millions of souls forced -to hypocrisy and ruin eternal, by enforced uniformities in worship, will -to all eternity proclaim the contrary. - -[Sidenote: Great unfaithfulness in ministers to cast the chiefest burden -of judging and establishing true Christianity upon the commonweal or -world itself.] - -Indeed, it shows a most injurious idleness and unfaithfulness in such as -profess to be messengers of Christ Jesus, to cast the heaviest weight -of their care upon the kings and rulers of the earth, yea, upon the -very commonweals, bodies of people, that is, the world itself, who have -fundamentally in themselves the root of power, to set up what government -and governors they shall agree upon. - -Secondly, it shows abundance of carnal diffidence and distrust of the -glorious power and gracious presence of the Lord Jesus, who hath given -his promise and word to be with such his messengers to the end of the -world, Matt. xxviii. 20. - -That dog that fears to meet a man in the path, runs on with boldness at -his master’s coming and presence at his back. - -[Sidenote: To govern and judge in civil affairs load enough on the civil -magistrate. Magistrates can have no more power than the common consent of -the people shall betrust them with.] - -Thirdly, what imprudence and indiscretion is it in the most common -affairs of life, to conceive that emperors, kings, and rulers of the -earth, must not only be qualified with political and state abilities to -make and execute such civil laws which may concern the common rights, -peace, and safety, which is work and business, load and burden enough for -the ablest shoulders in the commonweal; but also furnished with such -spiritual and heavenly abilities to govern the spiritual and Christian -commonweal, the flock and church of Christ, to pull down, and set up -religion, to judge, determine, and punish in spiritual controversies, -even to death or banishment. And, beside, that not only the several sorts -of civil officers, which the people shall choose and set up, must be so -authorized, but that all respective commonweals or bodies of people are -charged (much more) by God with this work and business, radically and -fundamentally, because all true civil magistrates, have not the least -inch of civil power, but what is measured out to them from the free -consent of the whole: even as a committee of parliament cannot further -act than the power of the house shall arm and enable them. - -[Sidenote: Thousands of lawful magistrates, who never hear of the true -church of God.] - -Concerning that objection which may arise from the kings of Israel and -Judah, who were born members of God’s church, and trained up therein all -their days, which thousands of lawful magistrates in the world, possibly -born and bred in false worships, pagan or anti-christian, never heard of, -and were therein types of the great anointed, the King of Israel, I have -spoken sufficiently to such as have an ear to hear: and therefore, - -[Sidenote: The spiritual and civil sword cannot be managed by one and the -same person. The Lord Jesus refused to manage both.] - -Lastly, so unsuitable is the commixing and entangling of the civil with -the spiritual charge and government, that (except it was for subsistence, -as we see in Paul and Barnabas working with their own hands) the Lord -Jesus, and his apostles, kept themselves to one. If ever any in this -world was able to manage both the spiritual and civil, church and -commonweal, it was the Lord Jesus, wisdom itself: yea, he was the true -heir to the crown of Israel, being the son of David: yet being sought for -by the people to be made a king, John vi. [15,] he refused, and would not -give a precedent to any king, prince, or ruler, to manage both swords, -and to assume the charge of both tables. - -Now concerning princes, I desire it may be remembered, who were most -injurious and dangerous to Christianity, whether Nero, Domitian, Julian, -&c., persecutors: or Constantine, Theodosius, &c., who assumed this power -and authority in and over the church in spiritual things. It is confessed -by the answerer and others of note, that under these latter, the church, -the Christian state, religion, and worship, were most corrupted: under -Constantine, Christians fell asleep on the beds of carnal ease and -liberty; insomuch that some apply to his times that sleep of the church, -Cant. v. 2, _I sleep, though mine heart waketh._[225] - - - - -CHAP. CXXIV. - - -_Peace._ Yea; but some will say, this was not through their assuming of -this power, but the ill-managing of it. - -_Truth._ Yet are they commonly brought as the great precedents for -all succeeding princes and rulers in after ages: and in this very -controversy, their practices are brought as precedential to establish -persecution for conscience. - -[Sidenote: Who force the consciences of others, yet are not willing to be -forced themselves.] - -Secondly, those emperors and other princes and magistrates acted in -religion according to their consciences’ persuasion, and beyond the light -and persuasion of conscience can no man living walk in any fear of God. -Hence have they forced their subjects to uniformity and conformity unto -their own consciences, whatever they were, though not willing to have -been forced themselves in the matters of God and conscience. - -[Sidenote: Constantine and others wanted not so much affection as -information of conscience.] - -Thirdly, had not the light of their eye of conscience, and the -consciences also of their teachers, been darkened, they could not have -been condemned for want of heavenly affection, rare devotion, wonderful -care and diligence, propounding to themselves the best patterns of the -kings of Judah, David, Solomon, Asa, Jehoshaphat, Josiah, Hezekiah. But -here they lost the path, and themselves, in persuading themselves to be -the parallels and antitypes to those figurative and typical princes: -whence they conceived themselves bound to make their cities, kingdoms, -empires, new holy lands of Canaan, and themselves governors and judges in -spiritual causes, compelling all consciences to Christ, and persecuting -the contrary with fire and sword. - -[Sidenote: Sad consequences of charging the civil powers with the care of -spirituals.] - -Upon these roots, how was, how is it possible, but that such bitter -fruits should grow of corruption of Christianity, persecution of such -godly who happily see more of Christ than such rulers themselves: their -dominions and jurisdictions being overwhelmed with enforced dissimulation -and hypocrisy, and (where power of resistance) with flames of civil -combustion: as at this very day, he that runs may read and tremble at? - -_Peace._ They add further, that the princes of Christendom setting their -horns upon the church’s head, have been the cause of anti-christian -inventions, &c. - -[Sidenote: Civil rulers giving and lending their horns or authority to -bishops, both dangerous to the truth of Christ. The spiritual power of -the Lord Jesus compared in scripture to the incomparable horn of the -rhinoceros.] - -_Truth._ If they mean that the princes of Europe, giving their power and -authority to the seven-headed and ten-horned beast of Rome, have been -the cause, &c., I confess it to be one concurring cause: yet withal it -must be remembered, that even before such princes set their horns, or -authority, upon the beast’s head, even when they did, as I may say, but -lend their horns to the bishops, even then rose up many anti-christian -abominations. And though I confess there is but small difference, in -some respects, between the setting their horns upon the priests’ heads, -whereby they are enabled immediately to push and gore whoever cross their -doctrine and practice, and the lending of their horns, that is, pushing -and goring such themselves, as are declared by their bishops and priests -to be heretical, as was and is practised in some countries before and -since the pope rose: yet I confidently affirm, that neither the Lord -Jesus nor his first ordained ministers and churches (gathered by such -ministers), did ever wear, or crave the help of such horns in spiritual -and Christian affairs. The spiritual power of the Lord Jesus in the hands -of his true ministers and churches, according to Balaam’s prophecy, Num. -xxiii., is the horn of that unicorn, or rhinoceros, Ps. xcii. [10,] which -is the strongest horn in the world: in comparison of which the strongest -horns of the bulls of Bashan break as sticks and reeds. History tells us -how that unicorn, or one-horned beast the rhinoceros, took up a bull like -a tennis ball, in the theatre at Rome, before the emperor, according to -that record of the poet:[226] - - Quantus erat cornu cui pila taurus erat! - -Unto this spiritual power of the Lord Jesus, the souls and thoughts of -the highest kings and emperors must [be] subject, Matt. xvi. and xviii., -1 Cor. v. and x. - - - - -CHAP. CXXV. - - -_Peace._ Dear Truth, you know the noise is made from those prophecies, -Isaiah xlix. 23, kings and queens shall be nursing fathers, &c., and -Rev. xxi. 24, the kings of the earth shall bring their glory and honour -to the new Jerusalem, &c. - -[Sidenote: A time when God’s people are wholly at a loss for God’s -worship.] - -_Truth._ I answer with that mournful prophet, Ps. lxxiv., I see not that -man, that prophet, that can tell us how long. How many excellent penmen -fight each against other with their pens (like swords) in the application -of those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel, -Zechariah, John, when and how those prophecies shall be fulfilled! - -[Sidenote: Nursing fathers and mothers.] - -Secondly, whenever those prophecies are fulfilled, yet shall those kings -not be heads, governors, and judges in ecclesiastical or spiritual -causes; but be themselves judged and ruled, if within the church, by the -power of the Lord Jesus therein. Hence saith Isaiah, those kings and -queens shall lick the dust of thy feet, &c. - -_Peace._ Some will here ask, What may the magistrate then lawfully do -with his civil horn, or power, in matters of religion? - -[Sidenote: The civil horn or power being of a human constitution cannot -but be of a human operation.] - -_Truth._ His horn not being the horn of that unicorn, or rhinoceros, the -power of the Lord Jesus in spiritual cases: his sword not the two-edged -sword of the Spirit, the word of God, hanging not about the loins or -side, but at the lips, and proceeding out of the mouth of his ministers, -but of a human and civil nature and constitution; it must consequently -be of a human and civil operation: for who knows not that operation -follows constitution? and therefore I shall end this passage with this -consideration: - -[Sidenote: The civil power owes three things to the true church of -Christ.] - -The civil magistrate either respecteth that religion and worship which -his conscience is persuaded is true, and upon which he ventures his soul: -or else that and those which he is persuaded are false. - -Concerning the first; if that which the magistrate believeth to be true, -be true, I say he owes a threefold duty unto it: - -[Sidenote: 1. Approbation.] - -First, Approbation and countenance, a reverent esteem and honourable -testimony, according to Isaiah xlix., Rev. xxi., with a tender respect of -truth, and the professors of it. - -[Sidenote: 2. Submission.] - -Secondly, Personal submission of his own soul to the power of the Lord -Jesus in that spiritual government and kingdom, according to Matt. -xviii., 1 Cor. v. - -[Sidenote: 3. Protection.] - -Thirdly, Protection of such true professors of Christ, whether apart, -or met together, as also of their estates from violence and injury, -according to Rom. xiii. - -[Sidenote: The civil magistrate owes to false worshippers.] - -Now secondly, if it be a false religion, unto which the civil magistrate -dare not adjoin: yet, he owes, - -[Sidenote: 1. Permission.] - -First, Permission, for approbation he owes not to what is evil, and this -according to Matt. xiii. 30, for public peace and quiet’s sake. - -[Sidenote: 2. Protection.] - -Secondly, he owes protection to the persons of his subjects, though of a -false worship, that no injury be offered either to the persons or goods -of any, Rom. xiii. - -_Peace._ Dear Truth, in this eleventh head concerning the magistrates’ -power in worship, you have examined what is affirmed the magistrate _may -do_ in point of worship; there remains a second, to wit, that which they -say the magistrate _may not do_ in worship. - -They say, “The magistrate may not bring in set forms of prayer: nor -secondly, bring in significant ceremonies: nor thirdly, not govern and -rule the acts of worship in the church of God;” for which they bring an -excellent similitude of a prince or magistrate in a ship, where he hath -no governing power over the actions of the mariners: and secondly, that -excellent prophecy concerning Christ Jesus, that his government should be -upon his shoulders, Isa. ix. 6, 7. - -[Sidenote: The civil magistrate’s conscience torn and distracted between -the divers and contrary affirmations, even of the most godly reformers.] - -_Truth._ Unto all this I willingly subscribe: yet can I not pass by -a most injurious and unequal practice toward the civil magistrate: -ceremonies, holy days, common prayer, and whatever else dislikes their -consciences, _that_ the magistrate must not bring in. Others again, as -learned, as godly, as wise, have conceived the magistrate may approve or -permit these in the church, and all men are bound in obedience to obey -him. How shall the magistrate’s conscience be herein (between both) torn -and distracted, if indeed the power either of establishing or abolishing -in church matters be committed to him! - -[Sidenote: The authors of these positions deal with the civil magistrate -as the soldiers dealt with the Lord Jesus.] - -Secondly, methinks in this case they deal with the civil magistrate as -the soldiers dealt with the Lord Jesus: First, they take off his own -clothes, and put upon him a purple robe, plat a crown of thorns on his -head, bow the knee, and salute him by the name of King of the Jews. - -They tell him that he is the keeper of both tables, he must see the -church do her duty, he must establish the true church, true ministry, -true ordinances, he must keep her in this purity. Again, he must abolish -superstition, and punish false churches, false ministers, even to -banishment and death. - -[Sidenote: The rise of high commissions.] - -Thus indeed do they make the blood run down the head of the civil -magistrate, from the thorny vexation of that power which sometimes -they crown him with; whence in great states, kingdoms, or monarchies, -necessarily arise delegations of that spiritual power, high commissions, -&c. - -[Sidenote: Pious magistrates and ministers’ consciences are persuaded for -that which other magistrates’ consciences condemn.] - -Anon again they take off this purple robe, put him into his own -clothes, and tell him that he hath no power to command what is against -their conscience. They cannot conform to a set form of prayer, nor to -ceremonies, nor holy days, &c., although the civil magistrate (that -most pious prince, Edw. VI., and his famous bishops, afterwards burnt -for Christ) were of another conscience. Which of these two consciences -shall stand? if either, [the] magistrate must put forth his civil power -in these cases: the strongest arm of flesh, and most conquering, bloody -sword of steel can alone decide the question. - -[Sidenote: To profess the magistrate must force the church to her duty, -and yet must not judge what that is, what is it but to play in spiritual -things?] - -I confess it is most true, that no magistrate, as no other superior, -is to be obeyed in any matter displeasing to God: yet, when in matters -of worship we ascribe the absolute headship and government to the -magistrate, as to keep the church pure, and force her to her duty, -ministers and people, and yet take unto ourselves power to judge what -is right in our own eyes, and to judge the magistrate in and for those -very things wherein we confess he hath power to see us do our duty, and -therefore consequently must judge what our duty is: what is this but to -play with magistrates, with the souls of men, with heaven, with God, with -Christ Jesus? &c. - - - - -CHAP. CXXVI. - - -[Sidenote: An apt similitude discussed, concerning the civil magistrate.] - -_Peace._ Pass on, holy Truth, to that similitude whereby they illustrate -that negative assertion: “The prince in the ship,” say they, “is governor -over the bodies of all in the ship; but he hath no power to govern the -ship or the mariners in the actions of it. If the pilot manifestly err -in his action, the prince may reprove him,” and so, say they, may any -passenger; “if he offend against the life or goods of any, the prince may -in due time and place punish him, which no private person may.” - -_Truth._ Although, dear Peace, we both agree that civil powers may not -enjoin such devices, no nor enforce on any God’s institutions, since -Christ Jesus’s coming: yet, for further illustration, I shall propose -some queries concerning the civil magistrate’s passing in the ship of the -church, wherein Christ Jesus hath appointed his ministers and officers as -governors and pilots, &c. - -[Sidenote: First query: what if the prince command the master or pilot -to steer such a course, which they know will never bring them to the -harbour?] - -If in a ship at sea, wherein the governor or pilot of a ship undertakes -to carry the ship to such a port, the civil magistrate (suppose a king -or emperor) shall command the master such and such a course, to steer -upon such or such a point, which the master knows is not their course, -and which if they steer he shall never bring the ship to that port or -harbour: what shall the master do? Surely all men will say, the master of -the ship or pilot is to present reasons and arguments from his mariner’s -art, if the prince be capable of them, or else in humble and submissive -manner to persuade the prince not to interrupt them in their course and -duty properly belonging to them, to wit, governing of the ship, steering -of the course, &c. - -[Sidenote: 2. Query, If the master of the ship command the mariners thus, -and the prince command the contrary, who is to be obeyed?] - -If the master of the ship command the mariners thus and thus, in cunning -the ship, managing the helm, trimming the sail, and the prince command -the mariners a different or contrary course, who is to be obeyed? - -It is confessed that the mariners may lawfully disobey the prince, and -obey the governor of the ship in the actions of the ship. - -[Sidenote: 3. If the prince have as much skill as the master or pilot, -&c.] - -Thirdly, what if the prince have as much skill, which is rare, as the -pilot himself? I conceive it will be answered, that the master of the -ship and pilot, in what concerns the ship, are chief and above, in -respect of their office, the prince himself, and their commands ought to -be attended by all the mariners: unless it be in manifest error, wherein -it is granted any passenger may reprove the pilot. - -[Sidenote: 4. Query, Whether the meanest sailor (in respect of his skill -and service) be not to be preferred before the prince himself?] - -Fourthly, I ask, if the prince and his attendants be unskilful in the -ship’s affairs, whether every sailor and mariner, the youngest and -lowest, be not, so far as concerns the ship, to be preferred before -the prince’s followers, and the prince himself? and their counsel and -advice more to be attended to, and their service more to be desired -and respected, and the prince to be requested to stand by and let the -business alone in their hands? - -[Sidenote: 5. Query.] - -Fifthly, in case a wilful king and his attendants, out of opinion of -their skill, or wilfulness of passion, would so steer the course, trim -sail, &c., as that in the judgment of the master and seamen the ship and -lives shall be endangered: whether, in case humble persuasions prevail -not, ought not the ship’s company to refuse to act in such a course, yea, -and, in case power be in their hands, resist and suppress these dangerous -practices of the prince and his followers, and so save the ship? - -[Sidenote: 6. Query, Whether, if the master of the ship gratify the -prince to the casting away of the ship and prince, &c., he be not guilty, -and liable to answer?] - -Lastly, suppose the master, out of base fear and cowardice, or covetous -desire of reward, shall yield to gratify the mind of the prince, contrary -to the rules of art and experience, &c., and the ship come in danger, and -perish, and the prince with it: if the master get to shore, whether may -he not be justly questioned, yea, and suffer as guilty of the prince’s -death, and those that perished with him? These cases are clear, wherein, -according to this similitude, the prince ought not to govern and rule the -actions of the ship, but such whose office, and charge, and skill it is. - -[Sidenote: The application in general of the ship to the church, &c.] - -The result of all is this: the church of Christ is the ship, wherein the -prince—if a member, for otherwise the case is altered—is a passenger. -In this ship the officers and governors, such as are appointed by the -Lord Jesus, they are the chief, and in those respects above the prince -himself, and are to be obeyed and submitted to in their works and -administrations, even before the prince himself. - -[Sidenote: The meanest Christian according to his knowledge and grace to -be preferred before the highest, who have received none or less grace of -Christ.] - -In this respect every Christian in the church, man or woman, if of more -knowledge and grace of Christ, ought to be of higher esteem, concerning -religion and Christianity, than all the princes in the world who have -either none or less grace or knowledge of Christ: although in civil -things all civil reverence, honour, and obedience ought to be yielded by -all men. - -[Sidenote: A true minister of Christ ought to walk by another rule than -the command of civil authority in spiritual causes.] - -Therefore, if in matters of religion the king command what is contrary -to Christ’s rule, though according to his persuasion and conscience, who -sees not that, according to the similitude, he ought not to be obeyed? -Yea, and (in case) boldly, with spiritual force and power, he ought to -be resisted. And if any officer of the church of Christ shall out of -baseness yield to the command of the prince, to the danger of the church -and souls committed to his charge, the souls that perish, notwithstanding -the prince’s command, shall be laid to his charge. - -[Sidenote: Former positions compared with this similitude, and found to -contradict each other.] - -If so, then I rejoin thus: how agree these truths of this similitude -with those former positions, viz., that the civil magistrate is keeper -of both tables, that he is to see the church do her duty, that he ought -to establish the true religion, suppress and punish the false, and so -consequently must discern, judge, and determine what the true gathering -and governing of the church is, what the duty of every minister of Christ -is, what the true ordinances are, and what the true administrations of -them; and where men fail, correct, punish, and reform by the civil sword? -I desire it may be answered, in the fear and presence of Him whose eyes -are as a flame of fire, if this be not—according to the similitude, -though contrary to their scope in proposing of it—to be governor of the -ship of the church, to see the master, pilot, and mariners do their duty, -in setting the course, steering the ship, trimming the sails, keeping -the watch, &c., and where they fail, to punish them; and therefore, by -undeniable consequence, to judge and determine what their duties are, -when they do right, and when they do wrong: and this not only to manifest -error, (for then they say every passenger may reprove) but in their -ordinary course and practice. - -[Sidenote: The similitude of the magistrate prescribing to the physician -in civil things, but the physician to the magistrate concerning his body.] - -The similitude of a physician obeying the prince in the body politic, -but prescribing to the prince concerning the prince’s body, wherein -the prince, unless the physician manifestly err, is to be obedient -to the physician, and not to be judge of the physician in his art, -but to be ruled and judged as touching the state of his body by the -physician:—I say this similitude and many others suiting with the former -of a ship, might be alleged to prove the distinction of the civil and -spiritual estate, and that according to the rule of the Lord Jesus in -the gospel, the civil magistrate is only to attend the calling of the -civil magistracy concerning the bodies and goods of the subjects, and is -himself, if a member of the church and within, subject to the power of -the Lord Jesus therein, as any member of the church is, 1 Cor. v. - - - - -CHAP. CXXVII. - - -_Peace._ Dear Truth, you have uprightly and aptly untied the knots of -that eleventh head; let me present you with the twelfth head, which is, - -Concerning the magistrates’ power in the censures of the church. - -[Sidenote: The twelfth head examined.] - -“First,” say they, “he hath no power to execute, or to substitute any -civil officer to execute, any church censure, under the notion of civil -or ecclesiastical men. - -“Secondly, though a magistrate may immediately civilly censure such an -offender, whose secret sins are made manifest by their casting out to be -injurious to the good of the state, yet such offences of excommunicate -persons, which manifestly hurt not the good of the state, he ought not -to proceed against them, sooner or later, until the church hath made her -complaint to him, and given in their just reasons for help from them. -For to give liberty to magistrates, without exception, to punish all -excommunicate persons within so many months, may prove injurious to the -person who needs, to the church who may desire, and to God who calls for -longer indulgence from the hands of them. - -“Thirdly, for persons not excommunicate, the magistrate hath no power -immediately to censure such offences of the church members by the power -of the sword, but only for such as do immediately hurt the peace of the -state: because the proper end of civil government being the preservation -of the peace and welfare of the state, they ought not to break down those -bounds, and so to censure immediately for such sins which hurt not their -peace. - -“Hence, first, magistrates have no power to censure for secret sins, as -deadness [or] unbelief, because they are secret, and not yet come forth -immediately to hurt the peace of the state; we say immediately, for every -sin, even original sin, remotely hurts the civil state. - -“Secondly, hence they have no power to censure for such private sins in -church members, which being not heinous may be best healed in a private -way by the churches themselves. For that which may be best healed by -the church, and yet is prosecuted by the state, may make a deeper wound -and greater rent in the peace both of church and state: the magistrates -also being members of the church, are bound to the rule of Christ, viz., -not to produce any thing in public against a brother, which may be best -healed in a private way. - -“Now we call that private, - -“First, which is only remaining in families, not known of others: and -therefore a magistrate to hear and prosecute the complaint of children -against their parents, servants against masters, wives against their -husbands, without acquainting the church first, transgresseth the rule of -Christ. - -“Secondly, that which is between members of the same church, or of divers -churches: for it was a double fault of the Corinthians, 1 Cor. vi., -first to go to law, secondly, to do it before an infidel, seeing the -church was able to judge of such kind of differences by some arbitrators -among themselves. So that the magistrates should refer the differences -of church members to private healing, and try that way first: by means -whereof the churches should be free from much scandal, and the state from -much trouble, and the hearts of the godly from much grief in beholding -such breaches. - -“Thirdly, such offences which the conscience of a brother dealing with -another privately, dares not as yet publish openly, coming to the notice -of the magistrate accidentally, he ought not to make public as yet, nor -to require the grand jury to present the same, no more than the other -private brother, who is dealing with him, until he see some issue of the -private way. - -“Thirdly, hence they have no power to put any to an oath, _ex officio_, -to accuse themselves, or the brethren, in case either _criminis -suspecti_, or _prætensi_, because this preserves not, but hurts many ways -the peace of the state, and abuseth the ordinance of an oath, which is -ordained to end controversies, not to begin them, Heb. vi. 16. - -“Fourthly, hence they have no power to censure any for such offences as -break either no civil law of God, or law of the state published according -to it: for the peace of the state being preserved by wholesome laws, when -they are not hurt, the peace is not hurt.” - -_Truth._ In this passage, as I said before, I observe how weakly and -partially they deal with the souls of magistrates, in telling them they -are the guardians of both tables, must see the church do her duty, -punish, &c.; and yet in this passage the elders or ministers of the -churches not only sit judges over the magistrates’ actions in church -affairs, but in civil also, straitening and enlarging his commission -according to the particular interests of their own ends, or at the best -their consciences. - -[Sidenote: To give the government of the church to the civil magistrate -(as before), and yet to abridge his conscience, what is it but to sport -with holy things? &c.] - -I grant the word of the Lord is the only rule, light, and lantern in all -cases concerning God or man, and that the ministers of the gospel are to -teach this way, hold out this lantern unto the feet of all men; but to -give such an absolute power in spiritual things to the civil magistrate, -and yet after their own ends or consciences to abridge it, is but the -former sporting with holy things, and to walk in contradictions, as -before I noted. - -Many of the particulars I acknowledge true, where the magistrate is a -member of the church; yet some passages call for explication, and some -for observation. - -First, in that they say the civil magistrate ought not to proceed against -the offences of an excommunicate person, which manifestly hurt not the -good of the state, until the church hath made her complaint for help from -them, I observe two things:— - -[Sidenote: An evident contradiction. An excellent confession of the -proper end of civil government. When civil laws are not broken, it is -confessed that civil peace is not hurt.] - -First, a clear grant that when the church complaineth for help, then the -magistrate may punish such offences as hurt not the good of the state: -and yet in a few lines after they say, the magistrates have no power to -censure such offences of church members by the power of the civil sword, -but only such as do immediately hurt the peace of the civil state; and -they add the reason, because the proper end of the civil government being -the preservation of the peace and welfare of the state, they ought not -to break down those bounds, and so to censure immediately for such sins -which hurt not their peace. And in the last place, they acknowledge the -magistrate hath no power to punish any for any such offences as break no -civil law of God, or law of the state published according to it: “for the -peace of the state,” say they, “being preserved by wholesome laws, when -they are not hurt, the peace is not hurt.” - - - - -CHAP. CXXVIII. - - -_Peace._ Dear Truth, here are excellent confessions, unto which both -truth and grace may gladly assent; but what is your second observation -from hence? - -[Sidenote: A grievous charge against the Christian church, and the King -of it.] - -_Truth._ I observe secondly, what a deep charge of weakness is laid -upon the church of Christ, the laws, government, and officers thereof, -and consequently upon the Lord Jesus himself: to wit, that the church -is not enabled with all the power of Christ to censure sufficiently an -offender—on whom yet they have executed the deepest censure in the world, -to wit, cutting off from Christ, shutting out of heaven, casting to the -devil—which offender’s crime reacheth not to hurt the good of the civil -state; but that she is forced to make complaint to the civil state, and -the officers thereof, for their help. - -Oh! let not this be told in Gath, nor heard in Askelon! and oh! how dim -must needs that eye be, which is bloodshot with that bloody and cruel -tenent of persecution for cause of conscience! - -_Peace._ But what should be meant by this passage, viz., “That they -cannot give liberty to the magistrate to punish without exception all -excommunicate persons, within so many months?” - -[Sidenote: A strange law in New England formerly, against excommunicate -persons.] - -_Truth._ It may be this hath reference to a law made formerly in New -England, that if an excommunicate person repented not within, as I have -heard, three months after sentence of excommunication, then the civil -magistrate might proceed with him. - -[Sidenote: A dangerous doctrine against all civil magistrates.] - -These worthy men see cause to question this law upon good reasons -rendered, though it appears not by their words that they wholly condemn -it, only they desire a longer time, implying that after some longer time -the magistrate may proceed: and indeed I see not, but according to such -principles, if the magistrate himself should be cast out, he ought to -be proceeded against by the civil state, and consequently deposed and -punished, as the pope teacheth: yea, though happily [haply?] he had not -offended against either bodies or goods of any subject. - -[Sidenote: Many sins prohibited to be punished by the magistrate, and yet -they also charge him to punish all sin, Rom. xiii.] - -Thirdly, from this confession, that the magistrate ought not to punish -for many sins above-mentioned, I observe how they cross the plea which -commonly they bring for the magistrates punishing of false doctrines, -heretics, &c., (viz., Rom. xiii., The magistrate is to punish them that -do evil); and when it is answered, True, evil against the second table, -which is there only spoken of, and against the bodies and goods of the -subject, which are the proper object of the civil magistrate, as they -confess: it is replied, Why? is not idolatry sin? heresy, sin? schism -and false worship, sin? Yet here in this passage many evils, many sins, -even of parents against their children, masters against their servants, -husbands against their wives, the magistrate ought not to meddle with. - -[Sidenote: Original sin charged to hurt remotely (but falsely) the civil -state.] - -Fourthly. I dare not assent to that assertion, “That even original [sin] -remotely hurts the civil state.” It is true some do, as inclinations -to murder, theft, whoredom, slander, disobedience to parents, and -magistrates; but blindness of mind, hardness of heart, inclination to -choose or worship this or that God, this or that Christ, beside the true, -these hurt not remotely the civil state, as not concerning it, but the -spiritual. - -[Sidenote: Magistrates strangely forbidden to hear civil complaints.] - -_Peace._ Let me, in the last place, remind you of their charge against -the magistrate, and which will necessarily turn to my wrong and -prejudice: they say, the magistrate, in hearing and prosecuting the -complaints of children against their parents, of servants against their -masters, of wives against their husbands, without acquainting the church -first, transgresseth the rule of Christ. - -_Truth._ Sweet Peace, they that pretend to be thy dearest friends, will -prove thy bitter enemies. - -First, I ask for one rule out of the Testament of the Lord Jesus, to -prove this deep charge and accusation against the civil magistrate? - -[Sidenote: Thousands of commonweals where no true church of Christ.] - -Secondly, this is built upon a supposition of what rarely falls out in -the world, to wit, that there must necessarily be a true church of Christ -in every lawful state, unto whom these complaints must go: whereas, how -many thousand commonweals have been and are, where the name of Christ -hath not (or not truly) been founded! - -[Sidenote: The complaints of families properly fall into the cognizance -of the civil magistrate.] - -Thirdly, the magistrates’ office, according to their own grant, properly -respecting the bodies and goods of their subjects, and the whole body of -the commonweal being made up of families, as the members constituting -that body, I see not how, according to the rule of Christ, Rom. xiii., -the magistrate may refuse to hear and help the just complaints of any -such petitioners—children, wives, and servants—against oppression, &c. - -[Sidenote: They who give to magistrates more than is due, are most apt to -disrobe them of what is theirs.] - -_Peace._ I have long observed, that such as have been ready to ascribe to -the civil magistrate and his sword more than God hath ascribed, have also -been most ready to cut off the skirts, and, in case of his inclining to -another conscience than their own, to spoil him of the robe of that due -authority with which it hath pleased God and the people to invest and -clothe him. - -But I shall now present you with the thirteenth head, whose title is,— - - - - -CHAP. CXXIX. - - -[Sidenote: 13th head.] - -_What power magistrates have in public assemblies of churches._ - -“First,” say they, “the churches have power to assemble and continue -such assemblies for the performance of all God’s ordinances, without or -against the consent of the magistrate, _renuente magistratu_, because— - -“Christians are commanded so to do, Matt. xxviii. 18-20. - -“Also, because an angel from God commanded the apostles so to do, Acts v. -20. - -“Likewise from the practice of the apostles, who were not rebellious or -seditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28. - -“Further, from the practice of the primitive church at Jerusalem, who did -meet, preach, pray, minister sacraments, censures, Acts iv. 23, _renuente -magistratu_. - -“Moreover, from the exhortation to the Hebrews, [chap.] x. 25, not to -forsake their assemblies, though it were in dangerous times; and if -they might do this under professed enemies, then we may much more under -Christian magistrates, else we were worse under Christian magistrates -than heathen: therefore magistrates may not hinder them herein, as -Pharaoh did the people from sacrificing, for wrath will be upon the -realm, and the king and his sons, Ezra vii. 23. - -“Secondly, it hath been a usurpation of foreign countries and magistrates -to take upon them to determine times and places of worship; rather let -the churches be left herein to their inoffensive liberty. - -“Thirdly, concerning the power of synod assemblies:— - -“First, in corrupt times, the magistrate, desirous to make reformation of -religion, may and should call those who are most fit in several churches -to assemble together in a synod, to discuss and declare from the word of -God matters of doctrine and worship, and to help forward the reformation -of the churches of God: this did Josiah. - -“Secondly, in the reformed times, he ought to give liberty to the -elders of several churches to assemble themselves by their own manual -and voluntary agreement, at convenient times, as the means appointed by -God whereby he may mediately reform matters amiss in churches, which -immediately he cannot nor ought not to do. - -“Thirdly, those meetings for this end we conceive may be of two sorts. - -“1. Monthly, of some of the elders and messengers of the churches. - -“2. Annual, of all the messengers and elders of the churches. - -“First. Monthly, of some: first, those members of churches which are -nearest together, and so may most conveniently assemble together, may, by -mutual agreement, once in a month, consult of such things as make for the -good of the churches. - -“Secondly. The time of this meeting may be sometimes at one place, -sometimes at another, upon the lecture day of every church where -lectures are: and let the lecture that day be ended by eleven of the -clock. - -“Thirdly. Let the end of this assembly be to do nothing by way of -authority, but by way of counsel, as the need of churches shall require. - -“Secondly, annual, of all the elders within our jurisdiction or others, -whereto the churches may send once in the year to consult together for -the public welfare of all the churches. - -“First. Let the place be sometimes at one church, sometimes at another, -as reasons for the present may require. - -“Secondly. Let all the churches send their weighty questions and cases, -six weeks or a month before the set time, to the church where the -assembly is to be held, and the officers thereof disperse them speedily -to all the churches, that so they may have time to come prepared to the -discussing of them. - -“Thirdly. Let this assembly do nothing by authority, but only by counsel, -in all cases which fall out, leaving the determination of all things to -particular churches within themselves, who are to judge and so to receive -all doctrines and directions agreeing only with the word of God.” - -_The grounds of these assemblies._ - -“First. Need of each other’s help, in regard of daily emergent troubles, -doubts, and controversies. - -“Secondly, Love of each other’s fellowship. - -“Thirdly. Of God’s glory, out of a public spirit to seek the welfare of -the churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28. - -“Fourthly. The great blessing and special presence of God upon such -assemblies hitherto. - -“Fifthly. The good report the elders and brethren of churches shall -have hereby, by whose communion of love others shall know they are the -disciples of Christ.” - - - - -CHAP. CXXX. - - -[Sidenote: A strange double picture.] - -_Truth._ I may well compare this passage to a double picture; on the -first part or side of it a most fair and beautiful countenance of the -pure and holy word of God: on the latter side or part, a most sour and -uncomely, deformed look of a mere human invention. - -[Sidenote: The great privileges of the true spouse, or church of Christ.] - -Concerning the former, they prove the true and unquestionable power and -privilege of the churches of Christ to assemble and practise all the holy -ordinances of God, without or against the consent of the magistrate. - -Their arguments from Christ’s and the angels’ voice, from the apostles’ -and churches’ practice, I desire may take deep impression, written by the -point of a diamond, the finger of God’s Spirit, in all hearts whom it may -concern. - -This liberty of the churches of Christ, he enlargeth and amplifieth so -far, that he calls it a usurpation of some magistrates to determine the -time and place of worship: and says, that rather the churches should be -left to their inoffensive liberty. - -[Sidenote: To hold with light and walk in darkness.] - -Upon which grant I must renew my former query, whether this be not to -walk in contradictions, to hold with light yet walk in darkness? for,— - -[Sidenote: The magistrate lift up to be the chief governor of the church, -and yet cast down not to have power to appoint the place or time of -meeting.] - -How can they say the magistrate is appointed by God and Christ the -guardian of the Christian church and worship, bound to set up the true -church, ministry, and ordinances, to see the church do her duty, that -is, to force her to it by the civil sword: bound to suppress the false -church, ministry, and ordinances, and therefore, consequently, to judge -and determine which is the true church, which is the false, and what is -the duty of the church officers and members of it, and what not: and -yet, say they, the churches must assemble, and practise all ordinances, -without his consent, yea, against it. Yea, and he hath not so much power -as to judge what is a convenient time and place for the churches to -assemble in; which if he should do, he should be a usurper, and should -abridge the church of her inoffensive liberty. - -[Sidenote: Two similitudes, illustrating the magistrate cannot be both -governor of the church, and yet usurper in commanding.] - -As if the master or governor of a ship had power to judge who were true -and fit officers, mariners, &c., for the managing of the ship, and were -bound to see them each perform his duty, and to force them thereunto, -and yet he should be a usurper if he should abridge them of meeting and -managing the vessel at their pleasure, when they please, and how they -please, without and against his consent. Certainly, if a physician have -power to judge the disease of his patient, and what course of physic he -must use, can he be counted a usurper unless the patient might take what -physic himself pleased, day or night, summer or winter, at home in his -chamber or abroad in the air? - -[Sidenote: If a church may assemble without and against the magistrate’s -consent (as is affirmed), then much more constitute and become a church, -&c.] - -Secondly, by their grant in this passage, that God’s people may thus -assemble and practise ordinances without and against the consent of the -magistrate, I infer, then also may they become a church, constitute and -gather without or against the consent of the magistrate. Therefore may -the messengers of Christ preach and baptize, that is, make disciples and -wash them into the true profession of Christianity, according to the -commission, though the magistrate determine and publicly declare such -ministers, such baptisms, such churches to be heretical. - -Thirdly, it may here be questioned, what power is now given to the civil -magistrate in church matters and spiritual affairs? - -If it be answered, that although God’s people may do this against the -magistrates’ consent, yet others may not: - -[Sidenote: Gross partiality.] - -I answer, as before, who sees not herein partiality to themselves? God’s -people must enjoy their liberty of conscience, and not be forced; but all -the subjects in a kingdom or monarchy, or the whole world beside, must be -compelled by the power of the civil sword to assemble thus and thus. - -Secondly, I demand, who shall judge whether they are God’s people or -no? for they say, whether the magistrate consent or consent not, that -is, judge so or not, they ought to go on in the ordinances, _renuente -magistratu_. - -[Sidenote: If the civil magistrate be to build the spiritual or Christian -house, he must judge in the matter.] - -How agrees this with their former and general assertion, that the civil -magistrate must set up the Christian church and worship? Therefore, by -their own grant, he must judge the godly themselves, he must discern -who are fit matter for the house of God, living stones, and what unfit -matter, trash and rubbish. - -[Sidenote: A close and faithful interrogatory to the consciences of the -authors of these positions.] - -Those worthy men, the authors of these positions, and others of their -judgment, have cause to examine their souls with fear and trembling in -the presence of God upon this interrogatory, viz., whether or no this be -not the bottom and root of the matter: if they could have the same supply -of maintenance without the help of the civil sword, or were persuaded to -live upon the voluntary contribution of poor saints, or their own labour, -as the Lord Jesus and his first messengers did:—I say, if this lay not in -the bottom, whether or no they could not be willingly shut of the civil -power, and left only to their inoffensive liberties? - -[Sidenote: A sad query to some concerning their practice.] - -I could also put a sad query to the consciences of some, viz., what -should be the reason why in their native country, where the magistrate -consenteth not, they forebore to practise such ordinances as now they -do, and intended to do so soon as they got into another place where they -might set up magistrates of their own, and a civil sword? &c. How much -is it to be feared, that in case their magistrate should alter, or their -persons be cast under a magistracy prohibiting their practice, whether -they would then maintain their separate meetings without and against the -consent of the magistrate, _renuente magistratu_. - -[Sidenote: A marvellous challenge of more liberty to Christians under a -Christian magistrate than under the heathen.] - -Lastly, it may be questioned, how it comes to pass that in pleading for -the church’s liberty more now under the Christian magistrate, since the -Christians took that liberty in dangerous times under the heathen, why -he quotes to prove such liberty, Pharaoh’s hindering the Israelites from -worship, and, Ezra vii. 23, Artaxerxes’s fear of wrath upon the realm? - -Are not all their hopes and arguments built upon the Christian -magistrate, whom, say they, the first Christians wanted? and yet do they -scare the Christian magistrate, whom they account the governor of the -church, with Pharaoh and Artaxerxes, that knew not God, expecting that -the Christian magistrate should act and command no more in God’s worship -than they. - -But what can those instances of Pharaoh’s evil in hindering the -Israelites worshipping of God, and Artaxerxes giving liberty to Israel -to worship God and build the temple, what can they prove but a duty in -all princes and civil magistrates to take off the yoke of bondage, which -commonly they lay on the necks of the souls of their subjects in matters -of conscience and religion? - - - - -CHAP. CXXXI. - - -[Sidenote: If the magistrates were appointed by Christ Jesus governors of -his kingdom, it were not reasonable that Christians should more freely -break the commands of the Christian than of the heathen magistrate.] - -_Peace._ It is plausible, but not reasonable, that God’s people should -(considering the drift of these positions) expect more liberty under a -Christian than under a heathen magistrate. Have God’s people more liberty -to break the command of a Christian than a heathen governor? and so to -set up Christ’s church and ordinances after their own conscience against -his consent, more than against the consent of a heathen or unbelieving -magistrate? What is become of all the great expectation what a Christian -magistrate may and ought to do in establishing the church, in reforming -the church, and in punishing the contrary? It is true, say they, in -Christ’s time, and in the time of the first ministers and churches, there -were no Christian magistrates, and therefore in that case, it was in vain -for Christians to seek unto the heathen magistrates to govern the church, -suppress heretics, &c.; but now we enjoy Christian magistrates, &c. - -_Truth._ All reason and religion would now expect more submission -thereof, in matters concerning Christ, to a Christian magistrate, than to -a pagan or anti-christian ruler! But, dear Peace, the day will discover, -the fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble, -though built, in men’s upright intention, on that foundation, Jesus -Christ. - -[Sidenote: The necessity of civil government in general of God, but the -special kinds of men, 1 Pet. ii. 13.] - -But, to wind up all, as it is most true that magistracy in general is -of God, Rom. xiii., for the preservation of mankind in civil order and -peace—the world otherwise would be like the sea, wherein men, like -fishes, would hunt and devour each other, and the greater devour the -less:—so also it is true, that magistracy in special for the several -kinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever -the people shall agree to set up, whether he receive Christianity before -he be set in office, or whether he receive Christianity after, he -receives no more power of magistracy than a magistrate that hath received -no Christianity. For neither of them both can receive more than the -commonweal, the body of people and civil state, as men, communicate unto -them, and betrust them with. - -[Sidenote: Civil magistrates are derivatives from the fountains or bodies -of people.] - -All lawful magistrates in the world, both before the coming of Christ -Jesus and since, (excepting those unparalleled typical magistrates of the -church of Israel) are but derivatives and agents immediately derived and -employed as eyes and hands, serving for the good of the whole: hence they -have and can have no more power than fundamentally lies in the bodies or -fountains themselves, which power, might, or authority is not religious, -Christian, &c., but natural, human, and civil. - -[Sidenote: A believing magistrate no more a magistrate than an -unbelieving.] - -And hence it is true, that a Christian captain, Christian merchant, -physician, lawyer, pilot, father, master, and so consequently magistrate, -&c., is no more a captain, merchant, physician, lawyer, pilot, father, -master, magistrate, &c., than a captain, merchant, &c., of any other -conscience or religion. - -[Sidenote: The excellency of Christianity in all callings.] - -It is true, Christianity teaches all these to act in their several -callings to a higher ultimate end, from higher principles, in a more -heavenly and spiritual manner, &c. - - - - -CHAP. CXXXII. - - -_Peace._ Oh! that thy light and brightness, dear Truth, might shine to -the dark world in this particular: let it not therefore be grievous, if I -request a little further illustration of it. - -[Sidenote: The magistrate like a pilot in the ship of the commonweal. -Christianity steers a Christian pilot’s course. The Christian pilot hath -no more power over the souls of his mariners or passengers, than the -unchristian or pagan pilot.] - -_Truth._ In his season, God will glorify himself in all his truths. But -to gratify thy desire, thus: A pagan or anti-christian pilot may be as -skilful to carry the ship to its desired port, as any Christian mariner -or pilot in the world, and may perform that work with as much safety -and speed: yet have they not command over the souls and consciences of -their passengers, or mariners under them, although they may justly see -to the labour of the one, and the civil behaviour of all in the ship. -A Christian pilot, he performs the same work, as likewise doth the -metaphorical pilot in the ship of the commonweal, from a principle of -knowledge and experience; but more than this, he acts from a root of -the fear of God and love to mankind in his whole course. Secondly, his -aim is more to glorify God, than to gain his pay, or make his voyage. -Thirdly, he walks heavenly with men and God, in a constant observation of -God’s hand in storms, calms, &c. So that the thread of navigation being -equally spun by a believing or unbelieving pilot, yet is it drawn over -with the gold of godliness and Christianity by a Christian pilot, while -he is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the -Christian pilot’s power over the souls and consciences of his sailors and -passengers is not greater than that of the anti-christian, otherwise than -he can subdue the souls of any by the two-edged sword of the Spirit, the -word of God, and by his holy demeanour in his place, &c. - -_Peace._ I shall present you with no other consideration in this first -part of the picture, but this only. - -[Sidenote: The terms heathen and Christian magistrate.] - -Although the term _heathen_ is most commonly appropriated to the wild -naked Americans, &c., yet these worthy men justly apply it even to the -civilized Romans, &c.; and consequently must it be applied to the most -civilized anti-christians, who are not the church and people of God in -Christ. - -_Truth._ The word גּוֹיִם in the Hebrew, and ἔθνη in the Greek, -signifies no more than the Gentiles, or nations of the earth, which were -without and not within the true typical national church of the Jews -before Christ; and since his coming, the Gentiles, or nations of the -world, who are without that one holy nation of the Christian Israel, -the church gathered unto Christ Jesus, in particular and distinct -congregations all the world over. - -[Sidenote: All out of Christ are heathens, that is of the nations, or -Gentiles.] - -Translators promiscuously render the words, Gentiles, heathens, nations: -whence it is evident that even such as profess the name of Christ in an -unregenerate and impenitent estate, whether papist, or protestant, are -yet without: that is, heathen, Gentile, or of the nations. - - - - -CHAP. CXXXIII. - - -_Peace._ Dear Truth, it is now time to cast your eye on the second part -of this head or picture, uncomely and deformed. - -_Truth._ It contains two sorts of religious meetings or assemblies. - -First, more extraordinary and occasional, for which he quotes the -practice of Josiah. - -[Sidenote: Josiah a type of Christ Jesus, the king of the church.] - -An. Josiah was in the type: so are not now the several governors of -commonweals, kings or governors of the church or Israel; whose state -I have proved to be a non-such, and not to be paralleled but in the -antitype, the particular church of Christ, where Christ Jesus alone sits -King in his own most holy government. - -Secondly, they propound meetings or assemblings ordinary, stated, and -constant, yearly and monthly, unto which the civil magistrate should give -liberty. For these meetings they propound plausible arguments from the -necessity of them, from Christian fellowship, from God’s glory, from the -experience of the benefit of them, and from the good report of them, as -also those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28. - -[Sidenote: An unjust and partial desire of liberty to some consciences, -and bondage unto all others.] - -To these I answer, If they intend that the civil magistrate should permit -liberty to the free and voluntary spiritual meetings of their subjects, I -shall subscribe unto them; but if they intend that the magistrate should -give liberty only unto themselves, and not to the rest of their subjects, -that is to desire their own souls only to be free, and all other souls of -their subjects to be kept in bondage: - -Secondly, if they intend that the magistrate should enforce all the -elders of such churches under their jurisdiction to keep correspondency -with them in such meetings, then I say, as before, it is to cause him -to give liberty with a partial hand, and unequal balance; for thus I -argue:—If the civil state and civil officers be of their religion and -conscience, it is not proper for them to give liberty or freedom, but -to give honourable testimony and approbation, and their own personal -submission to the churches. But if the civil state and officers be of -another conscience and worship, and shall be bound to grant permission -and liberty to them, their consciences, and meetings, and not to those of -his own religion and conscience also, how will this appear to be equal -in the very eye of common peace and righteousness? - -For those yearly and monthly meetings, as we find not any such in -the first churches, so neither will those general arguments from the -plausible pretence of Christian fellowship, God’s glory, &c., prove such -particular ways of glorifying God, without some precept or precedent of -such a kind. - -[Sidenote: The commission, Matt. xxviii. of preaching and baptizing, not -properly directed to the church, or fixed teachers of it, least of all to -the commonwealth.] - -For those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing -the apostle Paul’s zeal for glorifying God, and his care for all the -churches, it is clear they concern such as are indeed Paul’s successors, -sent forth by Christ Jesus to preach and gather churches; but those -scriptures concern not the churches themselves, nor the pastors of -the churches properly, least of all the civil state and commonwealth, -neither of which, the churches, the pastors, or commonwealth, do go -forth personally with that commission, Matt. xxviii. [19,] to preach and -baptize, that is, to gather churches unto Christ. - -For as for the first, the churches are not ministers of the gospel; the -angels or messengers of the churches, and the churches themselves, were -distinct, Rev. ii. and iii. - -As for the second, the pastors and elders of the church, their work is -not to gather churches, but to govern and feed them, Acts xx., and 1 Pet. -v. - -As for the civil magistrate, it is a ministry indeed, magistrates are -God’s ministers, Rom. xiii. 4; but it is of another nature. And therefore -none of these—the churches of Christ, the shepherds of those churches, -nor the civil magistrate, succeeding the apostles or first messengers, -these scriptures alleged concern not any of these to have care of all the -churches. - -[Sidenote: A query who have now the care of all the churches?] - -_Peace._ Dear Truth, who can hear this word, but will presently cry out, -Who then may rightly challenge that commission, and that promise? Matt. -xxviii., &c. - -[Sidenote: A ministry before the church.] - -_Truth._ Sweet Peace, in due place and season that question may be -resolved; but doubtless the true successors must precede or go before the -church, making disciples, and baptizing as the apostles did, who were -neither the churches, nor the pastors and fixed teachers of them, but as -they gathered, so had the care of the churches. - - - - -CHAP. CXXXIV. - - -_Peace._ I cease to urge this further; and, in the last place, marvel -what should be the reason of that conclusion, viz., “There is no power of -determination in any of these meetings, but that all must be left to the -particular determination of the churches.” - -[Sidenote: Acts xv., commonly misapplied.] - -_Truth._ At the meeting at Jerusalem, when Paul and Barnabas and others -were sent thither from the church of Christ at Antioch, the apostles and -elders did not only consult and advise, but particularly determined the -question which the church of Antioch sent to them about, Acts xv., and -send their particular determinations or decrees to the churches afterward. - -So that if these assemblies were of the nature of that pattern or -precedent, as is generally pretended, and had such a promise of the -assistance and concurrence of the Spirit as that assembly had, they might -then say as that assembly did, Acts xv., _It seemeth good to the Holy -Spirit and to us_; and should not leave particular determinations to the -particular churches, in which sometimes are very few able guides and -leaders. - -_Peace._ But what should be the reason to persuade these worthy men to -conceive the particular congregations, or churches, to be more fit and -competent judges in such high points, than an assembly of so excellent -and choice persons, who must only consult and advise? &c. - -[Sidenote: Christ’s promise and presence only makes an assembly blessed.] - -_Truth._ Doubtless there is a strong conviction in their souls of a -professed promised presence of the Lord Jesus in the midst of his church, -gathered after his mind and will, more than unto such kind of assemblies, -though consisting of far more able persons, even the flower and cream of -all the churches. - -_Peace._ It is generally conceived, that the promise of Christ’s presence -to the end of the world, Matt. xxviii. [20,] is made to the church. - -[Sidenote: The promise of Christ’s presence, Matt. xviii., distinct from -that, Matt. xxviii.] - -_Truth._ There is doubtless a promise of Christ’s presence in the midst -of his church and congregation, Matt. xviii. [20;] but the promise of -Christ’s presence, Matt. xxviii. [20,] cannot properly and immediately -belong to the church constituted and gathered, but to such ministers or -messengers of Christ Jesus whom he is pleased to employ to gather and -constitute the church by converting and baptizing: unto which messengers, -if Christ Jesus will be pleased to send such forth, that passage, Acts -xv., will be precedential. - -[Sidenote: 14th position examined.] - -_Peace._ The fourteenth general head is this, viz., What power particular -churches have particularly over magistrates. - -“First,” say they, “they may censure any member, though a magistrate, if -by sin he deserve it. - -“First, because magistrates must be subject to Christ; but Christ -censures all offenders, 1 Cor. v. 4, 5. - -“Secondly, every brother must be subject to Christ’s censure, Matt. -xviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15. - -“Thirdly, They may censure all within the church, 1 Cor. v. 11. - -“But the magistrates are within the church, for they are either without, -or within, or above the church: not the first, nor the last, for so -Christ is only above it. - -“Fourthly, the church hath a charge of all the souls of the members, and -must give account thereof, Heb. xiii. 17. - -“Fifthly, Christ’s censures are for the good of souls, 1 Cor. v. 6; but -magistrates must not be denied any privilege for their souls, for then -they must lose a privilege of Christ by being magistrates. - -“Sixthly, In church privileges Christians are all one, Gal. iii. 28, Col. -iii. 11. - -“2. Magistrates may be censured for apparent and manifest sin against any -moral law of God in their judicial proceedings, or in the execution of -their office. Courts are not sanctuaries for sin; and if for no sin, then -not for such especially. - -“First, because sins of magistrates in court are as hateful to God. 2. -And as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath -nowhere granted such immunity to them. Fourthly, what a brother may do -privately in case of private offence, that the church may do publicly in -case of public scandal. But a private brother may admonish and reprove -privately in case of any private offence, Matt. xviii. 15, Luke xvii. 3, -Psalm cxli. 5. - -“Lastly, Civil magistracy doth not exempt any church from faithful -watchfulness over any member, nor deprive a church of her due power, -nor a church member of his due privilege, which is to partake of every -ordinance of God, needful and requisite to their winning and salvation, -_ergo_,—” - - - - -CHAP. CXXXV. - - -_Truth._ These arguments to prove the magistrate subject, even for sin -committed in judicial proceeding, I judge, like Mount Zion, immoveable, -and every true Christian that is a magistrate will judge so with me: yet -a query or two will not be unseasonable. - -[Sidenote: Christ’s administrations are charged firstly upon the -ministers thereof.] - -First, where they name the church in this whole passage, whether they -mean the church without the ministry or governors of it, or with the -elders and governors jointly? and if the latter, why name they not the -governors at all, since that in all administrations of the church the -duty lies not upon the body of the church, but firstly and properly upon -the elders? - -[Sidenote: The ministers or governors of Christ’s church to be -acknowledged in their dispensations.] - -It is true in case of the elder’s obstinacy in apparent sin, the church -hath power over him, having as much power to take down as to set up, Col. -iv. [17,] _Say to Archippus_, &c.; yet in the ordinary dispensations and -administrations of the ordinances, the ministers or elders thereof are -first charged with duty, &c. - -Hence first for the apostles, who converted, gathered, and espoused the -churches to Christ, I question whether their power to edification was not -a power over the churches, as many scriptures seem to imply. - -[Sidenote: A paradox; magistrates made the judges of the churches, and -governors of them, yet censurable by them.] - -Secondly, for the ordinary officers ordained for the ordinary and -constant guiding, feeding, and governing the church, they were rulers, -shepherds, bishops, or overseers, and to them was every letter and -charge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that -place by them quoted for the submission of the magistrates to the church, -it mentions only submission to the rulers thereof, Heb. xiii. 17. Those -excellent men concealed not this out of ignorance, and therefore most -certainly in a silent way confess, that their doctrine concerning the -magistrates’ power in church causes would seem too gross, if they should -not have named the whole church, and but silently implied the governors -of it. And is it not wonderful in any sober eye, how the same persons, -magistrates, can be exalted over the ministers and members, as being -bound to establish, reform, suppress by the civil sword in punishing the -body or goods, and yet for the same actions, if the church and governors -thereof so conceive, be liable to a punishment ten thousand times more -transcendent, to wit, excommunication, a punishment reaching to their -souls, and consciences, and eternal estate; and this not only for common -sins, but for those actions which immediately concern the execution of -their civil office, in judicial proceeding? - -[Sidenote: Queen Elizabeth’s bishops truer to their principles, than many -of a better spirit and profession.] - -_Peace._ The prelates in Queen Elizabeth’s days, kept with more plainness -to their principles: for, acknowledging the queen to be supreme in all -church causes, according to the title and power of Henry VIII. her -father, taken from the pope, and given to him by the parliament, they -professed that the queen was not a sheep, but under Christ the chief -shepherd, and that the church had not power to excommunicate the queen. - -[Sidenote: Mr. Barrowe’s profession concerning Queen Elizabeth.] - -_Truth._ Therefore, sweet Peace, it was esteemed capital, in that -faithful witness of so much truth as he saw, even unto death, Mr. -Barrowe, to maintain before the lords of the council, that the queen -herself was subject to the power of Christ Jesus in the church: which -truth overthrew that other tenent, that the queen should be head and -supreme in all church causes.[227] - -_Peace._ Those bishops according to their principles, though bad and -false, dealt plainly, though cruelly, with Mr. Barrowe: but these -authors, whose principles are the same with the bishops’, concerning the -power of the magistrate in church affairs, though they waive the title, -and will not call them heads or governors, which now in lighter times -seems too gross, yet give they as much spiritual power and authority to -the civil magistrates to the full, as ever the bishops gave unto them; -although they yet also with the same breath lay all their honour in the -dust, and make them to lick the dust of the feet of the churches, as it -is prophesied the kings and the queens of the earth shall do, when Christ -makes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth -is, Christ Jesus is honoured when the civil magistrate, a member of the -church, punisheth any member or elder of the church with the civil sword, -even to the death, for any crime against the civil state, so deserving -it; for he bears not the sword in vain. - -And Christ Jesus is again most highly honoured, when for apparent sin in -the magistrate, being a member of the church, for otherwise they have not -to meddle with him, the elders with the church admonish him, and recover -his soul: or if obstinate in sin, cast him forth of their spiritual -and Christian fellowship; which doubtless they could not do, were the -magistrate supreme governor under Christ in ecclesiastical or church -causes, and so consequently the true heir and successor of the apostles. - - - - -CHAP. CXXXVI. - - -[Sidenote: 15th head, examined.] - -_Peace._ The fifteenth head runs thus: viz., _In what cases must churches -proceed with magistrates in case of offence._ - -“We like it well, that churches be slower in proceeding to -excommunication, as of all other, so of civil magistrates, especially in -point of their judicial proceedings, unless it be in scandalous breach -of a manifest law of God, and that after notorious evidence of the fact, -and that after due seeking and waiting for satisfaction in a previous -advertisement. And though each particular church in respect of the -government of Christ be independent and absolute within itself, yet where -the commonweal consists of church members, it may be a point of Christian -wisdom to consider and consult with the court also, so far as any thing -may seem doubtful to them in the magistrate’s case, which may be further -cleared by intelligence given from them; but otherwise we dare not leave -it in the power of any church to forbear to proceed and agree upon that -on earth, which they plainly see Christ hath resolved in his word, and -will ratify in heaven.” - -[Sidenote: The inventions of men in swerving from the true essentials of -civil and spiritual commonweals.] - -_Truth._ If the scope of this head be to qualify and adorn Christian -impartiality and faithfulness with Christian wisdom and tenderness, I -honour and applaud such a Christian motion; but whereas that case is -put which is nowhere found in the pattern of the first churches, nor -suiting with the rule of Christianity, to wit, that “the commonweal -should consist of church members,” which must be taken privately, to wit, -that none should be admitted members of the commonweal but such as are -first members of the church—which must necessarily run the church upon -that temptation to feel the pulse of the court concerning a delinquent -magistrate, before they dare proceed—I say, let such practices be brought -to the touchstone of the true frame of a civil commonweal, and the true -frame of the spiritual or Christian commonweal, the church of Christ, and -it will be seen what wood, hay, and stubble of carnal policy and human -inventions in Christ’s matters are put in place of the precious stones, -gold, and silver of the ordinances of the most high and only wise God. - - - - -CHAP. CXXXVII. - - -[Sidenote: 16th and last head examined.] - -_Peace._ Dear Truth, we are now arrived at their last head: the title is -this, viz.,— - -_Their power in the liberties and privileges of these churches._ - -“First, all magistrates ought to be chosen out of church members, Exod. -xviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the -people rejoice._ - -“Secondly, that all free men elected, be only church members;— - -“1. Because if none but church members should rule, then others should -not choose, because they may elect others beside church members. - -2. From the pattern of Israel, where none had power to choose but only -Israel, or such as were joined to the people of God. - -3. If it shall fall out that, in the court consisting of magistrates and -deputies, there be a dissent between them which may hinder the common -good, that they now return for ending the same to their first principles, -which are the free men, and let them be consulted with.” - -[Sidenote: A great question, viz., whether only church members, that is, -as is intended, godly persons, in a particular church estate, be only -eligible or to be chosen for magistrates.] - -_Truth._ In this head are two branches:—first, concerning the choice -of magistrates, that such ought to be chosen as are church members: for -which is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2. - -Unto which I answer: It were to be wished, that since the point is so -weighty, as concerning the pilots and steersmen of kingdoms and nations, -&c., on whose abilities, care, and faithfulness depends most commonly -the peace and safety of the commonweals they sail in: I say, it were to -be wished that they had more fully explained what they intend by this -affirmative, viz., “Magistrates ought to be chosen out of church members.” - -For if they intend by this _ought to be chosen_, a necessity of -convenience, viz., that for the greater advancement of common utility and -rejoicing of the people, according to the place quoted, Prov. xxix. 2, it -were to be desired, prayed for, and peaceably endeavoured, then I readily -assent unto them. - -But if by this _ought_ they intend such a necessity as those scriptures -quoted imply, viz., that people shall sin by choosing such for -magistrates as are not members of churches: as the Israelites should have -sinned, if they had not, according to Jethro’s counsel, Exod. xviii., -and according to the command of God, Deut. xvii., chosen their judges -and kings within themselves in Israel: then I propose these necessary -queries;— - -[Sidenote: Lawful civil states, where churches of Christ are not. The -world being divided into thirty parts, twenty-five never heard of Christ.] - -First. Whether those are not lawful civil combinations, societies, and -communions of men, in towns, cities, states, or kingdoms, where no church -of Christ is resident, yea, where his name was never yet heard of? I add -to this, that men of no small note, skilful in the state of the world, -acknowledge, that the world divided into thirty parts, twenty-five of -that thirty have never yet heard of the name of Christ: if [therefore] -their civil politics and combinations be not lawful, because they are not -churches and their magistrates church members, then disorder, confusion, -and all unrighteousness is lawful, and pleasing to God. - -[Sidenote: Lawful heirs of crowns and civil government, although not -Christian and godly.] - -Secondly. Whether in such states or commonweals where a church or -churches of Christ are resident, such persons may not lawfully succeed to -the crown or government in whom the fear of God, according to Jethro’s -counsel, cannot be discerned, nor are brethren of the church, according -to Deut. xvii. 15, but only are fitted with civil and moral abilities to -manage the civil affairs of the civil estate. - -[Sidenote: Few Christians wise and noble, and qualified for affairs of -state.] - -Thirdly. Since not many wise and noble are called, but the poor receive -the gospel, as God hath chosen the poor of the world to be rich in -faith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come -to pass, that there may not be found in a true church of Christ, which -sometimes consisteth but of few persons, persons fit to be either kings -or governors, &c., whose civil office is no less difficult than the -office of a doctor of physic, a master or pilot of a ship, or a captain -or commander of a band or army of men: for which services the children of -God may be no ways qualified, though otherwise excellent for the fear of -God, and the knowledge and grace of the Lord Jesus. - -[Sidenote: Some papists and some protestants agree in deposing of -magistrates.] - -Fourthly. If magistrates ought, that is, ought _only_, to be chosen -out of the church, I demand, if they ought not also to be dethroned -and deposed when they cease to be of the church, either by voluntary -departure from it, or by excommunication out of it, according to the -bloody tenents and practice of some papists, with whom the protestants, -according to their principles, although they seem to abhor it, do -absolutely agree? - -Fifthly. Therefore, lastly, I ask, if this be not to turn the world -upside down, to turn the world out of the world, to pluck up the roots -and foundations of all common society in the world, to turn the garden -and paradise of the church and saints into the field of the civil state -of the world, and to reduce the world to the first chaos or confusion? - - - - -CHAP. CXXXVIII. - - -_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but -some will say, how answer you those scriptures alleged? - -[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c., -paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.] - -_Truth._ I have fully and at large declared the vast differences between -that holy nation of typical Israel and all other lands and countries, how -unmatchable then and now, and never to be paralleled, but by the true -Israel and particular churches of Christ residing in all parts, and under -the several civil governments of the world. In which churches, the Israel -of God and kingdom of Christ Jesus, such only are to be chosen spiritual -officers and governors, to manage his kingly power and authority in the -church, as are, according to the scriptures quoted, not pope, bishops, or -civil powers, but from amongst themselves, brethren, fearing God, hating -covetousness or filthy lucre, according to those golden rules given by -the Lord Jesus, 1 Tim. iii., and Tit. i. - -The want of discerning this true parallel between Israel in the type -then, and Israel the antitype now, is that rock whereon, through the -Lord’s righteous jealousy, punishing the world and chastising his people, -thousands dash, and make woful shipwreck. - -The second branch, viz., that all freemen elected be only church members, -I have before shown to be built on that sandy and dangerous ground -of Israel’s pattern. Oh! that it may please the Father of lights to -discover this to all that fear his name! Then would they not sin to -save a kingdom, nor run into the lamentable breach of civil peace and -order in the world, nor be guilty of forcing thousands to hypocrisy in -a state-worship, nor of profaning the holy name of God and Christ by -putting their names and ordinances upon unclean and unholy persons, nor -of shedding the blood of such heretics, &c., whom Christ would have enjoy -longer patience and permission until the harvest, nor of the blood of the -Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the -blood of so many hundred thousands slaughtered men, women, and children, -by such uncivil and unchristian wars and combustions about the Christian -faith and religion. - -_Peace._ Dear Truth, before we part, I ask your faithful help once more, -to two or three scriptures which many allege, and yet we have not spoken -of. - -_Truth._ Speak on. Here is some sand left in this our hour-glass of -merciful opportunity. One grain of time’s inestimable sand is worth a -golden mountain; let us not lose it. - -[Sidenote: The Ninevites’ fast examined.] - -_Peace._ The first is that of the Ninevites’ fast, commanded by the king -of Nineveh and his nobles upon the preaching of Jonah: succeeded by -God’s merciful answer in sparing of the city; and quoted with honourable -approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41. - -_Truth._ I have before proved, that even Jehoshaphat’s fast, he being -king of the national church and people of Israel, could not possibly be a -type or warrant for every king or magistrate in the world, whose nations, -countries, or cities cannot be churches of God now in the gospel, -according to Christ Jesus. - -Much less can this pattern of the king of Nineveh and his nobles, be a -ground for kings and magistrates now to force all their subjects under -them in the matters of worship. - -_Peace._ It will be said, why did God thus answer them? - -_Truth._ God’s mercy in hearing doth not prove an action right and -according to rule. - -It pleased God to hear the Israelites cry for flesh, and afterward for a -king, giving both in anger to them. - -It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils, -Luke viii. [32,] although their persons and prayers in themselves -abominable. - -[Sidenote: Object.] - -If it be said, why did Christ approve this example? - -[Sidenote: Answer.] - -I answer, the Lord Jesus Christ did not approve the king of Nineveh’s -compelling all to worship, but the men of Nineveh’s repentance at the -preaching of Jonah. - -_Peace._ It will be said, what shall kings and magistrates now do in the -plagues of sword, famine, pestilence? - -_Truth._ Kings and magistrates must be considered, as formerly, invested -with no more power than the people betrust them with. - -But no people can betrust them with any spiritual power in matters of -worship; but with a civil power belonging to their goods and bodies. - -2. Kings and magistrates must be considered as either godly or ungodly. - -If ungodly, his own and people’s duty is repentance, and reconciling of -their persons unto God, before their sacrifice can be accepted. Without -repentance what have any to do with the covenant or promise of God? Psalm -l. 16. - -Again, if godly, they are to humble themselves, and beg mercies for -themselves and people. - -Secondly. Upon this advantage and occasion, they are to stir up their -people, as possibly they may, to repentance; but not to force the -consciences of people to worship. - -[Sidenote: Object.] - -If it be said, what must be attended to in this example? - -[Sidenote: Answer.] - -Two things are most eminent in this example. - -First. The great work of repentance, which God calls all men unto, upon -the true preaching of his word. - -[Sidenote: How England and London may yet be spared.] - -Secondly. The nature of that true repentance, whether legal or -evangelical. The people of Nineveh turned from the violence that was -in their hands: and confident I am, if this nation shall turn, though -but with a legal repentance, from that violent persecuting or hunting -each of other for religion’s sake,—the greatest violence and hunting -in the wilderness of the whole world—even as Sodom and Gomorrah upon a -legal repentance had continued until Christ’s day: so consequently might -England, London, &c., continue free from a general destruction, upon such -a turning from their violence, until the heavens and the whole world be -with fire consumed. - -_Peace._ The second scripture is that speech of the Lord Christ, Luke -xxii. 36, _He that hath not a sword, let him sell his coat and buy one._ - -[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.] - -_Truth._ For the clearing of this scripture, I must propose and reconcile -that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi. -[52,] _Put up thy sword into its place, for all that take the sword shall -perish by it._ - -In the former scripture, Luke xxii. 36, it pleased the Lord Jesus, -speaking of his present trouble, to compare his former sending forth of -his disciples without scrip, &c., with that present condition and trial -coming upon them, wherein they should provide both scrip and sword, &c. - -Yet now, first, when they tell him of two swords, he answers, _It is -enough_: which shows his former meaning was not literal, but figurative, -foreshowing his present danger above his former. - -Secondly, in the same sense at the same time, Matt. xxvi. 52, commanding -Peter to put up his sword, he gives a threefold reason thereof. - -1. (ver. 52,) From the event of it: _for all that take the sword shall -perish by it_. - -2. The needlessness of it: for with a word to his Father, he could have -twelve legions of angels. - -3. The counsel of God to be fulfilled in the scripture: thus it ought to -be. - -_Peace._ It is much questioned by some, what should be the meaning of -Christ Jesus in that speech, _All that take the sword shall perish by the -sword._ - -[Sidenote: A threefold taking of the sword.] - -_Truth._ There is a threefold taking of the sword: first, by murderous -cruelty, either of private persons; or secondly, public states or -societies, in wrath or revenge each against other. - -Secondly, a just and righteous taking of the sword in punishing offenders -against the civil peace, either more personal, private, and ordinary; or -more public, oppressors, tyrants, ships, navies, &c. Neither of these can -it be imagined that Christ Jesus intended to Peter. - -Thirdly, there is therefore a third taking of the sword, forbidden to -Peter, that is, for Christ and the gospel’s cause when Christ is in -danger: which made Peter strike, &c. - -_Peace._ It seems to some most contrary to all true reason, that Christ -Jesus, innocency itself, should not be defended. - -_Truth._ The foolishness of God is wiser than the wisdom of man. - -It is not the purpose of God, that the spiritual battles of his Son shall -be fought by carnal weapons and persons. - -It is not his pleasure that the world shall flame on fire with civil -combustions for his Son’s sake. It is directly contrary to the nature of -Christ Jesus, his saints and truths, that throats of men, which is the -highest contrariety to civil converse, should be torn out for his sake -who most delighted to converse with the greatest sinners. - -It is the counsel of God, that his servants shall overcome by three -weapons of a spiritual nature, Rev. xii. 11; and that all that take the -sword of steel shall perish. - -Lastly, it is the counsel of God, that Christ Jesus shall shortly appear -a most glorious judge and revenger against all his enemies, when the -heavens and the earth shall flee before his most glorious presence. - -[Sidenote: Rev. xvii. 16, the kings’ hating of the whore, discussed.] - -_Peace._ I shall propose the last scripture much insisted on by many for -carnal weapons in spiritual cases, Rev. xvii. 16, _The ten horns which -thou sawest upon the beast, these shall hate the whore, and shall make -her desolate and naked, and shall eat her flesh, and shall burn her with -fire._ - -_Truth._ Not to controvert with some, whether or no the beast be yet -risen and extant:— - -Nor secondly, whether either the beast, or the horns, or the whore, may -be taken literally for any corporal beast or whore:— - -Or thirdly, whether these ten horns be punctually and exactly ten kings:— - -Or fourthly, whether those ten horns signify those many kings, kingdoms, -and governments, who have bowed down to the pope’s yoke, and have -committed fornication with that great whore the church of Rome:— - -Let this last be admitted, (which yet will cost some work to clear -against all opposites): yet,— - -First, can the time be now clearly demonstrated to be come? &c. - -Secondly, how will it be proved, that this hatred of this whore, shall -be a true, chaste, Christian hatred against anti-christian, whorish -practices? &c. - -Thirdly, or rather that this hating, and desolating, and making naked, -and burning shall arise, not by way of an ordinance warranted by the -institution of Christ Jesus, but by way of providence, when, as it useth -to be with all whores and their lovers, the church of Rome and her great -lovers shall fall out, and by the righteous vengeance of God upon her, -drunk with the blood of saints or holy ones, these mighty fornicators -shall turn their love into hatred, which hatred shall make her a poor, -desolate, naked whore, torn and consumed, &c. - -_Peace._ You know it is a great controversy, how the kings of the earth -shall thus deal with the whore in the seventeenth chapter, and yet so -bewail her in the eighteenth chapter. - -_Truth._ If we take it that these kings of the earth shall first hate, -and plunder, and tear, and burn this whore, and yet afterward shall -relent and bewail their cruel dealing toward her: or else, that as some -kings deal so terribly with her, yet others of those kings shall bewail -her:— - -If either of these two answers stand, or a better be given, yet none of -them can prove it lawful for people to give power to their kings and -magistrates thus to deal with them, their subjects, for their conscience; -nor for magistrates to assume a tittle more than the people betrust them -with; nor for one people out of conscience to God, and for Christ’s -sake, thus to kill and slaughter and burn each other. However, it may -please the righteous judge, according to the famous types of Gideon’s -and Jehoshaphat’s battles, to permit in justice, and to order in wisdom, -these mighty and mutual slaughters each of other. - -_Peace._ We have now, dear Truth, through the gracious hand of God, -clambered up to the top of this our tedious discourse. - -_Truth._ Oh! it is mercy inexpressible that either thou or I have had so -long a breathing time, and that together! - -_Peace._ If English ground must yet be drunk with English blood, oh! -where shall Peace repose her wearied head and heavy heart? - -_Truth._ Dear Peace, if thou find welcome, and the God of peace -miraculously please to quench these all-devouring flames, yet where shall -Truth find rest from cruel persecutions? - -_Peace._ Oh! will not the authority of holy scriptures, the commands and -declarations of the Son of God, therein produced by thee, together with -all the lamentable experiences of former and present slaughters, prevail -with the sons of men, especially with the sons of peace, to depart from -the dens of lions, and mountains of leopards, and to put on the bowels, -if not of Christianity, yet of humanity each to other? - -_Truth._ Dear Peace, Habakkuk’s fishes keep their constant bloody -game of persecutions in the world’s mighty ocean; the greater taking, -plundering, swallowing up the lesser. Oh! happy he whose portion is the -God of Jacob! who hath nothing to lose under the sun; but hath a state, a -house, an inheritance, a name, a crown, a life, past all the plunderers’, -ravishers’, murderers’ reach and fury! - -_Peace._ But lo! Who’s there? - -_Truth._ Our sister _Patience_, whose desired company is as needful as -delightful. It is like the wolf will send the scattered sheep in one: -the common pirate gather up the loose and scattered navy: the slaughter -of the witnesses by that bloody beast unite the independents and -presbyterians. - -The God of peace, the God of truth, will shortly seal this truth, and -confirm this witness, and make it evident to the whole world,— - -THAT THE DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, IS MOST -EVIDENTLY AND LAMENTABLY CONTRARY TO THE DOCTRINE OF CHRIST JESUS, THE -PRINCE OF PEACE. AMEN. - - -FINIS. - - - - - MR. COTTON’S LETTER, - LATELY PRINTED, - EXAMINED AND ANSWERED. - - BY - ROGER WILLIAMS, - OF PROVIDENCE, IN NEW ENGLAND. - - LONDON: - IMPRINTED IN THE YEAR 1644. - - - - -TO THE IMPARTIAL READER.[229] - - -This Letter I acknowledge to have received from Mr. Cotton, whom for his -personal excellencies I truly honour and love: yet at such a time of my -distressed wanderings amongst the barbarians, that being destitute of -food, of clothes, of time, I reserved it, though hardly, amidst so many -barbarous distractions, and afterward prepared an answer to be returned. - -[Sidenote: Mr. Cotton’s reluctancy in himself concerning the way of -persecution.] - -In the interim, some friends being much grieved, that one, publicly -acknowledged to be godly, and dearly beloved, should yet be so exposed to -the mercy of a howling wilderness in frost and snow, &c.: Mr. Cotton, to -take off the edge of censure from himself, professed both in speech and -writing, that he was no procurer of my sorrows. - -Some letters then passed between us, in which I proved and expressed, -that if I had perished in that sorrowful winter’s flight, only the blood -of Jesus Christ could have washed him from the guilt of mine. - -[Sidenote: An unmerciful speech from a merciful man.] - -His final answer was, “Had you perished, your blood had been on your own -head; it was your sin to procure it, and your sorrow to suffer it.” - -Here I confess I stopped, and ever since suppressed mine answer; waiting, -if it might please the Father of mercies, more to mollify and soften, -and render more humane and merciful, the ear and heart of that otherwise -excellent and worthy man. - -[Sidenote: God’s wisdom in the season of publishing this letter.] - -It cannot now be justly offensive, that finding this letter public (by -whose procurement I know not) I also present to the same public view, my -formerly intended answer. - -[Sidenote: Times of inquiry after Christ.] - -I rejoice in the goodness and wisdom of him who is the Father of lights -and mercies, in ordering the season both of mine own present opportunity -of answer: as also and especially of such protestations and resolutions -of so many fearing God, to seek what worship and worshippers are -acceptable to him in Jesus Christ. - -[Sidenote: A golden speech of a parliament man.] - -Mine own ears were glad and late witnesses of a heavenly speech of one of -the most eminent of that high assembly of parliament; viz., “Why should -the labours of any be suppressed, if sober, though never so different? We -now profess to seek God, we desire to see light,” &c. - -[Sidenote: Times when seeking of God comes too late.] - -I know there is a time when God will not be found, though men seek him -early, Prov. i. [28.] - -There is a time when prayer and fasting come too late, Jer. xiv. [10.] - -There is a seeking of the God of Israel with a stumbling-block, according -to which God giveth his Israel an answer, Ezek. xiv. [4.] - -Lastly, there is a proud refusal of the mind of God returned in answer by -the prophet, Jer. xlii. [13.] - -[Sidenote: Wholehearted seekers the only seekers of Christ Jesus.] - -Love bids me hope for better things. God’s promise assures us, that his -people returning from captivity, shall seek him, and pray, and find -him, when they seek him with their whole heart, Jer. xxix. [13.] And -God’s angel comforts those against all fears that seek Jesus that was -crucified, Mark xvi. [6]. - -[Sidenote: Christ Jesus, whom he saveth he teacheth.] - -Thy soul so prosper, whoever thou art, worthy reader, as with thy -whole heart thou seekest that true Lord Jesus, who is holiness itself, -and requires a spiritual and holy bride like to himself, the pure and -spotless lamb. He alone, as he is able to save thee to the utmost from -thy sins and sorrows by his blood, so hath he brought his Father’s -counsel from his bosom, and every soul is bound, on pain of eternal -pains, to attend alone [to] his laws and ordinances, commands and -statutes, Heb. vii., Acts iii. [23]. - -[Sidenote: The true Lord Jesus studied humility and self-denial.] - -That Lord Jesus, who purposely chose to descend of mean and inferior -parents, a carpenter, &c.:— - -Who disdained not to enter this world in a stable, amongst beasts, as -unworthy the society of men: who passed through this world with the -esteem of a madman, a deceiver, a conjuror, a traitor against Cæsar, and -destitute of an house wherein to rest his head: who made choice of his -first and greatest ambassadors out of fishermen, tent-makers, &c.: and at -last chose to depart on the stage of a painful, shameful gibbet:— - -[Sidenote: Seekers of Christ are sure of a gracious answer, 2 Thess. v.] - -If Him thou seekest in these searching times, makest him alone thy white -[robe] and soul’s beloved, willing to follow, and be like him in doing -[and] in suffering; although thou findest him not in the restoration of -his ordinances, according to his first pattern:— - -Yet shalt thou see him, reign with him, eternally admire him, and enjoy -him, when he shortly comes in flaming fire to burn up millions of -ignorant and disobedient. - - Your most unworthy country-man, - - ROGER WILLIAMS. - - - - -MR. COTTON’S LETTER EXAMINED AND ANSWERED. - - - - -CHAP. I. - - -_Mr. Cotton._ “Beloved in Christ.” - -_Answer._ Though I humbly desire to acknowledge myself unworthy to be -beloved, and most of all unworthy of the name of Christ, and to be -beloved for his sake: yet since Mr. Cotton is pleased to use such an -affectionate compellation and testimonial expression, to one so afflicted -and persecuted by himself and others, whom for their personal worth and -godliness I also honour and love, I desire it may be seriously reviewed -by himself and them, and all men, whether the Lord Jesus be well pleased -that one, beloved in him, should, for no other cause than shall presently -appear, be denied the common air to breathe in, and a civil cohabitation -upon the same common earth; yea, and also without mercy and human -compassion, be exposed to winter miseries in a howling wilderness?[230] - -[Sidenote: Mr. Cotton expecting more light, must, according to his way of -persecution, persecute Christ Jesus if he bring it.] - -And I ask further, Whether, since Mr. Cotton elsewhere professeth to -expect far greater light than yet shines, upon the same grounds and -practice, if Christ Jesus in any of his servants shall be pleased to hold -forth a further light, Christ Jesus himself shall find the mercy and -humanity of a civil and temporal life and being with them? - -_Mr. Cotton._ “Though I have little hope, when I consider the -uncircumcision of mine own lips, that you will hearken to my voice, -who have not hearkened to the body of the whole church of Christ with -you, and the testimony and judgment of so many elders and brethren of -other churches: yet I trust my labour will be accepted of the Lord; and -who can tell but that he may bless it to you also, if, by his help, I -endeavour to show you the sandiness of those grounds, out of which you -have banished yourself from the fellowship of all the churches in these -countries?” - -[Sidenote: Will-worship varnished over with the glittering show of -humility. Spiritual pride may swell, out of the sense of a man’s -humility. Humility most unseasonable in setting up will-worship, or -persecuting others.] - -_Answer._ First, I acknowledge it a holy character of a heavenly spirit, -to make ingenuous true acknowledgment of an uncircumcised lip: yet -that discerning spirit, which God graciously vouchsafeth to them that -tremble at his word, shall not only find, that not only the will-worships -of men may be painted and varnished over with the glittering show of -humility, Col. ii., but also God’s dearest servants, eminent for humility -and meekness, may yet be troubled with a swelling of spiritual pride -out of the very sense of their humility. It pleased God to give Paul -himself preventing physic against this distemper, in the midst of God’s -gracious revelation to him. And what an humble argument doth David -use, when himself, advised by Nathan, went about an evil work out of a -holy intention, to wit, a work of will-worship, in building the temple -unbidden? _Behold, I dwell in a house of Cedar, but the ark of God in a -tent_, 2 Sam. vii. 2. Humility is never in season to set up superstition, -or to persecute God’s children. - - - - -CHAP. II. - - -Secondly, I observe his charge against me for not hearkening to a twofold -voice of Christ: first, of the whole church of Christ with me.[232] - -[Sidenote: Public sins the cause of public calamities; must be faithfully -discovered by spiritual watchmen.] - -Unto which I answer, according to my conscience and persuasion, I was -then charged by office with the feeding of that flock: and when in -the apprehension of some public evils, the whole country professed to -humble itself and seek God, I endeavoured, as a faithful watchman on the -walls, to sound the trumpet and give the alarm: and upon a fast day, -in faithfulness and uprightness, as then and still I am persuaded, I -discovered eleven public sins, for which I believed (and do) it pleased -God to inflict, and further to threaten public calamities. Most of -which eleven (in not all) that church then seemed to assent unto: until -afterward in my troubles the greater part of that church was swayed and -bowed, whether for fear of persecution or otherwise, to say and practise -what, to my knowledge, with sighs and groans, many of them mourned under. - -[Sidenote: Col. iv. [16.] Faithfulness to God and man (though for present -censured) will give rejoicing in day of death and judgment.] - -I know the church of Colosse must say to Archippus, _Take heed to thy -ministry_, &c., which he may negligently and proudly refuse to hearken -to; but let my case be considered, and the word of the Lord examined, -and the difference of my case will shine forth, and my faithfulness and -uprightness to God and the souls of that people will witness for me, when -my soul comes to Hezekiah’s case on his death-bed, and in that great day -approaching. - -[Sidenote: The popish argument from multitudes. David and the princes -and thirty thousand of Israel, a type of God’s best servants reforming, -yet not after the due order. An excellent confession of the papists -concerning scripture.] - -For my not hearkening to the second voice, the testimony of so many -elders and brethren of other churches: because I truly esteem and honour -the persons of which the New English churches are constituted, I will not -answer the argument of numbers and multitudes against one, as we use to -answer the popish universality, that God sometimes stirs up one Elijah -against eight hundred of Baal’s priests,[233] one Micaiah against four -hundred of Ahab’s prophets, one Athanasius against many hundreds of Arian -bishops, one John Huss against the whole council of Constance, Luther -and the two witnesses against many thousands, &c. Let this I may truly -say, that David himself, and the princes of Israel, and thirty thousand -Israel, carrying up the ark, were not to be hearkened to nor followed -in their (as I may say) holy rejoicings and triumphings, the due order -of the Lord yet being wanting to their holy intentions and affections, -and the Lord at last sending in a sad stop and breach of Uzzah amongst -them (Perez Uzzah), as he hath ever yet done, and will do in all the -reformations that have been hitherto made by his Davids which are not -after the due order. To which purpose, it is maintained by the papists -themselves, and by their councils, that scripture only must be heard: -yea, one scripture in the mouth of one simple mechanic before the whole -council. By that only do I desire to stand or fall in trial or judgment; -for all flesh is grass, and the beauty of flesh, the most wisest, -holiest, learnedest, is but the flower or beauty of grass: only the word -of Jehovah standeth fast for ever. - - - - -CHAP. III. - - -Thirdly, Mr. Cotton endeavoureth to discover the sandiness of those -grounds out of which, as he saith, I have banished myself, &c. - -[Sidenote: Good intentions and affections in God’s people, accepted with -God, when their endeavours perish and burn like stubble, &c. Many grounds -seemed sandy to Mr. Cotton in Old England, which now he confesseth to be -rocky.] - -I answer, I question not his holy and loving intentions and affections, -and that my grounds seem sandy to himself and others. Those intentions -and affections may be accepted, as his person, with the Lord, as David -of his desires to build the Lord a temple, though on sandy grounds. Yet -Mr. Cotton’s endeavours to prove the firm rock of the truth of Jesus to -be the weak and uncertain sand of man’s invention, those shall perish -and burn like hay or stubble. The rocky strength of those grounds shall -more appear in the Lord’s season, and himself may yet confess so much, -as since he came into New England he hath confessed the sandiness of the -grounds of many of his practices in which he walked in Old England, and -the rockiness of their grounds that witnessed against them and himself in -those practices, though for that time their grounds seemed sandy to him. - -[Sidenote: Mr. Cotton formerly persuaded to practise Common Prayer; but -since hath written against it.] - -When myself heretofore, through the mercy of the Most High, discovered to -himself and other eminent servants of God my grounds against their using -of the Common Prayer, my grounds seemed sandy to them, which since in New -England Mr. Cotton hath acknowledged rocky, and hath seen cause so to -publish to the world, in his discourse to Mr. Ball against set forms of -prayer.[234] - -But because the reader may ask, both Mr. Cotton and me, what were the -grounds of such a sentence of banishment against me, which are here -called sandy, I shall relate in brief what those grounds were, some -whereof he is pleased to discuss in this letter, and others of them not -to mention.[235] - -After my public trial and answers at the general court, one of the most -eminent magistrates, whose name and speech may by others be remembered, -stood up and spake: - -[Sidenote: The four particular grounds of my sentence of banishment.] - -“Mr. Williams,” said he, “holds forth these four particulars; - -“First, That we have not our land by patent from the king, but that the -natives are the true owners of it, and that we ought to repent of such a -receiving it by patent. - -“Secondly, That it is not lawful to call a wicked person to swear, [or] -to pray, as being actions of God’s worship. - -“Thirdly, That it is not lawful to hear any of the ministers of the -parish assemblies in England. - -“Fourthly, that the civil magistrate’s power extends only to the bodies, -and goods, and outward state of men,” &c. - -I acknowledge the particulars were rightly summed up, and I also hope, -that, as I then maintained the rocky strength of them to my own and other -consciences’ satisfaction, so, through the Lord’s assistance, I shall be -ready for the same grounds not only to be bound and banished, but to die -also in New England, as for most holy truths of God in Christ Jesus. - -Yea; but, saith he, upon those grounds you banished yourself from the -society of the churches in these countries. - -[Sidenote: Christ Jesus speaketh and suffereth in his witnesses. The -dragon’s language in a lamb’s lip. God’s children persecuted are charged -by their enemies to be the authors of their own persecution.] - -I answer, if Mr. Cotton mean my own voluntary withdrawing from those -churches resolved to continue in those evils, and persecuting the -witnesses of the Lord presenting light unto them, I confess it was mine -own voluntary act; yea, I hope the act of the Lord Jesus sounding forth -in me, a poor despised ram’s horn, the blast which shall in his own holy -season cast down the strength and confidence of those inventions of men -in the worshipping of the true and living God:—And lastly, His act in -enabling me to be faithful, in any measure, to suffer such great and -mighty trials for his name’s sake. But if by banishing myself he intend -the act of civil banishment from their common earth and air, I then -observe with grief the language of the dragon in a lamb’s lip. Among -other expressions of the dragon, are not these common to the witnesses of -the Lord Jesus, rent and torn by his persecutions?—“Go now:—say, you are -persecuted, you are persecuted for Christ, suffer for your conscience: -no, it is your schism, heresy, obstinacy, the devil hath deceived thee, -thou hast justly brought this upon thee, thou hast banished thyself,” &c. -Instances are abundant in so many books of martyrs, and the experience of -all men, and therefore I spare to recite in so short a treatise. - -[Sidenote: A national church, the silent commonweal or world, silently -confessed by Mr. Cotton to be all one.] - -Secondly, if he mean this civil act of banishing, why should he call a -civil sentence from the civil state, within a few weeks’ execution, -in so sharp a time of New England’s cold—Why should he call this a -banishment from the churches? except he silently confess, that the frame -or constitution of their churches is but implicitly national, which yet -they profess against: for otherwise why was I not yet permitted to live -in the world, or commonweal, except for this reason, that the commonweal -and church is yet but one, and he that is banished from the one must -necessarily be banished from the other also. - - - - -CHAP. IV. - - -_Mr. Cotton._ “Let not any prejudice against my person, I beseech -you, forestal either your affection or judgment, as if I had hasted -forward the sentence of your civil banishment; for what was done by the -magistrates in that kind was neither done by my counsel nor consent.” - -[Sidenote: Persecutors of men’s bodies seldom or never do those men’s -souls good. An excellent observation of a worthy parliament man.] - -_Answ._ Although I desire to hear the voice of God from a stranger, an -equal, an inferior, yea, an enemy; yet I observe how this excellent -man cannot but confess how hard it is for any man to do good, to speak -effectually to the soul or conscience of any whose body he afflicts and -persecutes, and that only for their soul and conscience’ sake. Hence, -excellent was the observation of a worthy gentleman in the parliament -against the bishops, viz., That the bishops were far from the practice -of the Lord Jesus, who, together with his word preached to the souls of -men, showed their bodies so much mercy and loving-kindness; whereas the -bishops on the contrary persecute, &c. - -[Sidenote: God’s children are not so free in persecuting God’s children, -as persecutors whose professed nature and trade it is.] - -Now to the ground from whence my prejudice might arise, he professeth my -banishment proceeded not with his counsel or consent. I answer, I doubt -not but that what Mr. Cotton and others did in procuring my sorrows, was -not without some regret and reluctancy of conscience and affection—as -like it is that David could not procure Uriah’s death, nor Asa imprison -the prophet, with a quiet and free conscience. Yet to the particular, -that Mr. Cotton consented not, what need he, being not one of the civil -court? But that he counselled it, and so consented, beside what other -proof I might produce, and what himself hereunder expresseth, I shall -produce a double and unanswerable testimony. - -[Sidenote: Mr. Cotton by teaching persecution cannot but consent to it, -&c.] - -First, he publicly taught, and teacheth, except lately Christ Jesus hath -taught him better, that body-killing, soul-killing, and state-killing -doctrine of not permitting but persecuting all other consciences and ways -of worship but his own in the civil state, and so consequently in the -whole world, if the power or empire thereof were in his hand. - -[Sidenote: Mr. Cotton privately satisfied the consciences of some that -questioned, whether persecution for conscience was lawful.] - -Secondly, as at that sentence divers worthy gentlemen durst not concur -with the rest in such a course, so some that did consent have solemnly -testified, and with tears since to myself confessed, that they could not -in their souls have been brought to have consented to the sentence, had -not Mr. Cotton in private given them advice and counsel, proving it just -and warrantable to their consciences. - -I desire to be as charitable as charity would have me, and therefore -would hope that either his memory failed him, or that else he meant, -that in the very time of sentence passing he neither counselled nor -consented—as he hath since said, that he withdrew himself and went out -from the rest—probably out of that reluctation which before I mentioned; -and yet if so, I cannot reconcile his own expression: for thus he goes -on:— - - - - -CHAP. V. - - -_Mr. Cotton._ “Although I dare not deny the sentence passed to be -righteous in the eyes of God, who hath said, that _he that withholdeth -the corn_, which is the staff of life, _from the people, the multitude -shall curse him_, Prov. xi. 26, how much more shall they separate such -from them as do withhold and separate them from the ordinances, or the -ordinances from them, which are in Christ the bread of life.” - -[Sidenote: Prov. xi. 26. The scripture produced by Mr. Cotton to prove my -banishment lawful, discussed.] - -_Answ._ I desire to inform the reader why it pleaseth Mr. Cotton to -produce this scripture. One of our disputes was concerning the true -ministry appointed by the Lord Jesus. Another was concerning the fitness -and qualification of such persons as have right, according to the -rules of the gospel, to choose and enjoy such a true ministry of the -Lord Jesus. Hence because I professed, and do, against the office of -any ministry but such as the Lord Jesus appointeth, this scripture is -produced against me. - -[Sidenote: Mr. Cotton satisfies all men concerning the chief cause of -my banishment. The word of the Lord is the soul’s corn; yet must it be -dispensed according to the word of the Lord.] - -Secondly, let this be observed for satisfaction to many who inquire into -the cause of my sufferings, that it pleaseth Mr. Cotton only to produce -this scripture for justifying the sentence as righteous in the eyes of -God, implying what our chief difference was, and consequently what it was -for which I chiefly suffered, to wit, concerning the true ministry of -Christ Jesus. But to the scripture, let the people curse such as hoard up -corporal or spiritual corn, and let those be blessed that sell it: will -it therefore follow, that either the one or the other may lawfully be -sold or bought but with the good will, consent, and authority of the true -owner?[236] - -[Sidenote: To some parts the apostles were forbidden to preach, and from -others to depart, shaking off the dust, &c. All the Lord’s corn must be -sold according to the Lord’s ordinance.] - -Doth not even the common, civil market abhor and curse that man, who -carries to market and throws about good corn against the owner’s mind -and express command?—who yet is willing and desirous it should be -sold plenteously, if with his consent, according to his order, and to -his honest and reasonable advantage? This is the case of the true and -false ministry. Far be it from my soul’s thought to stop the sweet -streams of the water of life from flowing to refresh the thirsty, or -the bread of life from feeding hungry souls: and yet I would not, and -the Lord Jesus would not, that one drop, or one crumb or grain, should -be unlawfully, disorderly, or prodigally disposed of; for, from the -scorners, contradicters, despisers, persecutors, &c., the apostles, -messengers of the Lord Jesus, were to turn and to shake off the dust of -their feet: yea, it pleased the Spirit of the Lord to forbid the apostles -to preach at all to some places, at some times: so that the whole dispose -of this spiritual corn, for the persons selling, their qualifications, -commissions, or callings, the quantities and qualities of the corn, the -price for which, the persons to whom, the place where, and time when, the -great Lord of the harvest must express his holy will and pleasure, which -must humbly and faithfully be attended on. - -[Sidenote: Mr. Cotton himself choosing rather to sell no spiritual corn, -than to yield to some ceremonies.] - -In which regard Mr. Cotton deals most partially: for would Mr. Cotton -himself have preached in Old, or will he in New England, with submission -but to some few ceremonies, as the selling of this spiritual corn in a -white coat, a surplice? Did he not rather choose, which I mention to the -Lord’s and Mr. Cotton’s honour, to have shut up his sack’s mouth, to -have been silenced (as they call it) and imprisoned, than to sell that -heavenly corn otherwise than as he was persuaded the Lord appointed? Yea, -hath he not in New England refused to admit the children of godly parents -to baptism, or the parents themselves unto the fellowship of the supper, -until they came into that order which he conceived was the order of the -Lord’s appointing? - -[Sidenote: In civil things nothing lawful but what is according to law -and order. In England now, not persons fit, but also truly authorized, -are true officers.] - -Again, to descend to human courses, do not all civil men throughout -the world, forbid all building, planting, merchandizing, marrying, -execution of justice, yea, all actions of peace or war, but by a true -and right commission and in a right order? Is it not, in this present -storm of England’s sorrows, one of the greatest queries in all the -kingdom, who are the true officers, true commanders, true justices, -true commissioners, which is the true seal? And doubtless as truth is -but one, so but the one sort is true, and ought to be submitted to, and -the contrary resisted; although it should be granted that the officers -questioned and their actions were noble, excellent, and beyond exception. - -[Sidenote: The curse of death in Israel of old, is spiritual death, and -spiritual cutting off, in the church of Christ and Christian Israel now.] - -I judge it not here seasonable to entertain the dispute of the true power -and call of Christ’s ministry: I shall only add a word to this scripture, -as it is brought to prove a righteous sentence of banishment on myself -or any that plead against a false office of ministry. It is true in -the national church of Israel, the then only church and nation of God, -he that did aught presumptuously was to be accursed and to be put to -death, Deut. xvii. [12,] a figure of the spiritual putting to death an -obstinate sinner in the church of Christ, who refusing to hear the voice -of Christ is to be cut off from Christ and Christians, and to be esteemed -as a heathen, that is, a Gentile, or publican, Matt. xviii. [17.] Hence, -consequently, the not selling, or the withholding of corn presumptuously, -was death in Israel. But Mr. Cotton cannot prove that every wilful -withholding of corn, in all or any state in the world, and that in time -of plenty, is death; for as for banishment, we never hear of any such -course in Israel. - -[Sidenote: Such as are excellently fitted to sell the spiritual corn of -the word of the Lord, and yet find not their call to the ministry, are -not to be put to death or banished.] - -And secondly, least of all can he prove, that in all civil states of the -world, that man that pleadeth against a false ministry, or that being -able to preach Christ and doubting of the true way of the ministry since -the apostacy of anti-christ, dares not practise a ministry. Or that many -excellent and worthy gentlemen, lawyers, physicians, and others, as well -gifted in the knowledge of the scripture, and furnished with the gifts of -tongues and utterance, as most that profess the ministry, and yet are not -persuaded to sell spiritual corn, as questioning their true calling and -commission—I say, Mr. Cotton doth not, nor will he ever prove that these, -or any of these, ought to be put to death or banishment in every land or -country.[237] - -[Sidenote: Spiritual offences are only liable to a spiritual censure. -Paul not to be banished or killed by Nero, for not preaching the gospel.] - -The selling or withholding of spiritual corn, are both of a spiritual -nature, and therefore must necessarily in a true parallel bear relation -to a spiritual curse.[238] Paul wishing himself accursed from Christ -for his countrymen’s sake, Rom. ix. [3,] he spake not of any temporal -death or banishment. Yet nearer, being fitly qualified and truly called -by Christ to the ministry, he cries out, 1 Cor. ix. [16,] _Woe to me if -I preach not the gospel!_ yet did not Paul intend, that therefore the -Roman Nero, or any subordinate power under him in Corinth, should have -either banished or put Paul to death, having committed nothing against -the civil state worthy of such a civil punishment: yea, and Mr. Cotton -himself seemeth to question the sandiness of such a ground to warrant -such proceedings, for thus he goes on:— - - - - -CHAP. VI. - - -_Mr. Cotton._ “And yet it may be they passed that sentence against you, -not upon that ground: but for aught I know, for your other corrupt -doctrines, which tend to the disturbance both of civil and holy peace, as -may appear by that answer which was sent to the brethren of the church of -Salem and yourself.” - -[Sidenote: Mr. Cotton himself ignorant of the cause of my sufferings.] - -[_Answer._] I answer, it is no wonder that so many having been demanded -the cause of my sufferings have answered, that they could not tell for -what, since Mr. Cotton himself knows not distinctly what cause to assign; -but saith, it may be they passed not that sentence on that ground, &c. -Oh! where was the waking care of so excellent and worthy a man, to see -his brother and beloved in Christ so afflicted, he knows not distinctly -for what![239] - -He allegeth a scripture to prove the sentence righteous, and yet -concludeth it may be it was not for that, but for other corrupt doctrines -which he nameth not, nor any scripture to prove them corrupt, or the -sentence righteous for that cause. Oh! that it may please the Father of -lights to awaken both himself and other of my honoured countrymen, to -see how though their hearts wake, in respect of personal grace and life -of Jesus, yet they sleep, insensible of much concerning the purity of -the Lord’s worship, or the sorrows of such, whom they style brethren and -beloved in Christ, afflicted by them. - -[Sidenote: Civil peace and civil magistracy blessed ordinances of God.] - -But though he name not these corrupt doctrines, a little before I -have, as they were publicly summed up and charged upon me, and yet none -of them tending to the breach of holy or civil peace, of which I have -ever desired to be unfeignedly tender, acknowledging the ordinance of -magistracy to be properly and adequately fitted by God to preserve -the civil state in civil peace and order, as he hath also appointed a -spiritual government and governors in matters pertaining to his worship -and the consciences of men; both which governments, governors, laws, -offences, punishments, are essentially distinct, and the confounding of -them brings all the world into combustion. He adds: - - - - -CHAP. VII. - - -_Mr. Cotton._ “And to speak freely what I think, were my soul in your -soul’s stead, I should think it a work of mercy of God to banish me from -the civil society of such a commonweal, where I could not enjoy holy -fellowship with any church of God amongst them without sin. What should -the daughter of Sion do in Babel, why should she not hasten to flee from -thence?” - -_Answer._ Love bids me hope, that Mr. Cotton here intended me a cordial -to revive me in my sorrows:[240] yet, if the ingredients be examined, -there will appear no less than dishonour to the name of God, danger to -every civil state, a miserable comfort to myself, and contradiction -within itself. - -[Sidenote: A land cannot be Babel, yet a church of Christ.] - -For the last first. If he call the land Babel, mystically, which he must -needs do or else speak not to the point, how can it be _Babel_, and yet -the church of Christ also? - -[Sidenote: Famous civil states where yet no sound of Jesus Christ.] - -Secondly, it is a dangerous doctrine to affirm it a misery to live in -that state, where a Christian cannot enjoy the fellowship of the public -churches of God without sin. Do we not know many famous states wherein -is known no church of Jesus Christ? Did not God command his people to -pray for the peace of the material city of Babel, Jer. xxix. [7,] and to -seek the peace of it, though no church of God in _Babel_, in the form and -order of it? Or did Sodom, Egypt, Babel, signify material Sodom, Egypt, -Babel? Rev. xi. 8, and xviii. 2. - -[Sidenote: A true church of Jesus Christ in material Babylon.] - -There was a true church of Jesus Christ in material Babel, 1 Pet. v. -13. Was it then a mercy for all the inhabitants of _Babel_ to have been -banished, whom the church of Jesus Christ durst not to have received to -holy fellowship? Or was it a mercy for any person to have been banished -the city, and driven to the miseries of a barbarous wilderness, him and -his, if some bar had lain upon his conscience that he could not have -enjoyed fellowship with the true church of Christ? - -[Sidenote: The mercy of a civil state distinct from mercies of a -spiritual nature.] - -Thirdly, for myself, I acknowledge it a blessed gift of God to be enabled -to suffer, and so to be banished for his name’s sake: and yet I doubt -not to affirm, that Mr. Cotton himself would have counted it a mercy if -he might have practised in Old England what now he doth in New, with the -enjoyment of the civil peace, safety, and protection of the state.[241] - -[Sidenote: Old and New England, for the countries and civil government -incomparable.] - -Or should he dissent from the New English churches, and join in worship -with some other, as some few years since he was upon the point to do -in a separation from the churches there as legal,[242] would he count -it a mercy to be plucked up by the roots, him and his, and to endure -the losses, distractions, miseries that do attend such a condition? The -truth is, both the mother and the daughter, Old and New England—for the -countries and governments are lands and governments incomparable: and -might it please God to persuade the mother to permit the inhabitants of -New England, her daughter, to enjoy their conscience to God, after a -particular congregational way, and to persuade the daughter to permit -the inhabitants of the mother, Old England, to walk there after their -conscience of a parishional way (which yet neither mother nor daughter -is persuaded to permit), I conceive Mr. Cotton himself, were he seated -in Old England again, would not count it a mercy to be banished from the -civil state. - -[Sidenote: Mr. Cotton not having felt the miseries of others can be no -equal judge of them.] - -And therefore, lastly, as he casts dishonour upon the name of God, to -make Him the author of such cruel mercy, so had his soul been in my -soul’s case, exposed to the miseries, poverties, necessities, wants, -debts, hardships of sea and land, in a banished condition, he would, I -presume, reach forth a more merciful cordial to the afflicted. But he -that is despised and afflicted, is like a lamp despised in the eyes of -him that is at ease, Job xii. 5. - - - - -CHAP. VIII. - - -_Mr. Cotton._ Yea; but he speaks not these things to add affliction -to the afflicted, but if it were the holy will of God to move me to a -serious sight of my sin, and of the justice of God’s hand against it. -“Against your corrupt doctrines it pleased the Lord Jesus to fight -against you, with the sword of his mouth, as himself speaketh, Rev. ii., -in the mouths and testimonies of the churches and brethren, against whom, -when you overheat yourself in reasoning and disputing against the light -of his truth, it pleased him to stop your mouth by a sudden disease, and -to threaten to take breath from you: but you, instead of recoiling, as -even Balaam offered to do in the like case, chose rather to persist in -the way, and protest against all the churches and brethren that stood -in your way: and thus the good hand of Christ that should have humbled -you to see and turn from the error of your way, hath rather hardened you -therein, and quickened you only to see failings, yea, intolerable errors, -in all the churches and brethren rather than in yourself.” - -_Answer._ In these lines, an humble and discerning spirit may -espy:—first, a glorious justification and boasting of himself and others -concurring with him. Secondly, an unrighteous and uncharitable censure of -the afflicted. - -[Sidenote: The lantern of God’s word must alone try who fights with -the sword of God’s mouth, the same word of God. Whether Mr. Cotton -persecuting, or the answerer persecuted, be likest to Balaam.] - -To the first I say no more, but let the light of the holy lantern of the -word of God discover and try with whom the sword of God’s mouth, that -is, the testimony of the holy scripture for Christ against anti-christ, -abideth. And whether myself and such poor witnesses of Jesus Christ -in Old and New England, Low Countries, &c., desiring in meekness and -patience to testify the truth of Jesus against all false callings of -ministers, &c., or Mr. Cotton, however in his person holy and beloved, -swimming with the stream of outward credit and profit, and smiting with -the fist and sword of persecution such as dare not join in worship with -him:—I say, whether of either be the witnesses of Christ Jesus, in whose -mouth is the sword of his mouth, the sword of the Spirit, the holy word -of God, and whether is most like to Balaam? - -[Sidenote: The answerer’s profession concerning his sickness, which Mr. -Cotton upbraids to him. Scripture, history, experience can witness the -censures upon God’s servants in their afflictions.] - -To the second: his censure. It is true, it pleased God by excessive -labours on the Lord’s days, and thrice a week at Salem: by labours day -and night in my field with my own hands, for the maintenance of my -charge: by travels also by day and night to go and return from their -court, and not by overheating in dispute, divers of themselves confessing -publicly my moderation, it pleased God to bring me near unto death; -in which time, notwithstanding the mediating testimony of two skilful -in physic, I was unmercifully driven from my chamber to a winter’s -flight.[243] During my sickness, I humbly appeal unto the Father of -spirits for witness of the upright and constant, diligent search my -spirit made after him, in the examination of all passages, both my -private disquisitions with all the chief of their ministers, and public -agitations of points controverted; and what gracious fruit I reaped from -that sickness, I hope my soul shall never forget. However, I mind not to -number up a catalogue of the many censures upon God’s servants in the -time of God’s chastisements and visitations on them, both in scripture, -history, and experience. Nor retort the many evils which it pleased God -to bring upon some chief procurers of my sorrows, nor upon the whole -state immediately after them, which many of their own have observed and -reported to me; but I commit my cause to him that judgeth righteously, -and yet resolve to pray against their evils, Ps. cxli. - - - - -CHAP. IX. - - -_Mr. Cotton._ “In which course, though you say you do not remember an -hour wherein the countenance of the Lord was darkened to you: yet be not -deceived, it is no new thing with Satan to transform himself into an -angel of light, and to cheer the soul with false peace, and with flashes -of counterfeit consolation. Sad and woeful is the memory of Mr. Smith’s -strong consolation on his death-bed, which is set as a seal to his gross -and damnable Arminianism and enthusiasm delivered in the confession -of his faith,[244] prefixed to the story of his life and death. _The -countenance of God is upon his people when they fear him_, not when they -presume of their own strength, and his consolations are not found in the -way of precedence and error, but in the ways of humility and truth.” - -_Answer._ To that part which concerns myself, the speech hath reference -either to the matter of justification, or else matter of my affliction -for Christ, of both which I remember I have had discourse. - -[Sidenote: A soul at peace with God may yet endure great combats -concerning sanctification.] - -For the first, I have expressed in some conference, as Mr. Cotton himself -hath also related concerning some with whom I am not worthy to be named, -that after first manifestations of the countenance of God, reconciled -in the blood of his Son unto my soul, my questions and trouble have not -been concerning my reconciliation and peace with God, but concerning -sanctification, and fellowship with the holiness of God, in which respect -I desire to cry, with Paul, in the bitterness of my spirit, _O wretched -man that I am, who shall deliver me from the body of this death?_ - -[Sidenote: Affliction for Christ sweet. Two cautions for any in -persecution for conscience.] - -Secondly, it may have reference to some conference concerning affliction -for his name’s sake, in which respect I desire to acknowledge the -faithfulness of his word and promise, to be with his in six troubles -and in seven, through fire and water, making good a hundred-fold with -persecution to such of his servants as suffer aught for his names’-sake: -and I have said and must say, and all God’s witnesses that have borne -any pain or loss for Jesus must say, that fellowship with the Lord Jesus -in his sufferings is sweeter than all the fellowship with sinners in all -the profits, honours, and pleasures of this present evil world. And yet -two things I desire to speak to all men and myself, _Let every man prove -his work_, Gal. vi. 4., _and then shall he have rejoicing in himself, and -not in another._ Secondly, _if any man love God_, that soul knows God, or -rather is known of God, 1 Cor. viii. 3. Self-love may burn the body; but -happy only he whose love alone to Christ constrains him to be like unto -him, and suffer with him. - -[Sidenote: Mr. Smith godly, and a light to Mr. Cotton and others, though -left to himself in some things. God’s infinite compassions toward those -whose hearts are upright with him. The opinion of putting Uriah to death, -the vilest of all opinions. As the weights of the sanctuary were double, -so must there be double pondering in all the affairs of God’s worship.] - -To that which concerneth Mr. Smith, although I knew him not, and have -heard of many points in which my conscience tells me it pleased the Lord -to leave him to himself: yet I have also heard by some, whose testimony -Mr. Cotton will not easily refuse, that he was a man fearing God.[245] -And I am sure Mr. Cotton hath made some use of those principles and -arguments on which Mr. Smith and others went, concerning the constitution -of the Christian church.[246] The infinite compassions of God, which -lay no sin to David’s charge but the sin of Uriah, 1 Kings xv. 5, have -graciously comforted the souls of his on their death-bed, accepting -and crowning their uprightness and faithfulness, and passing by what -otherwise is grievous and offensive to him. And indeed from the due -consideration of that instance, it appears that no sin is comparably so -grievous in God’s David as a treacherous slaughter of the faithful, whom -we are forced to call beloved in Christ. That opinion in Mr. Cotton, -or any, is the most grievous to God or man, and not comparable to any -that ever Mr. Smith could be charged with. It is true, the countenance -and consolations of God are found in the ways of humility and truth, -and Satan transformeth him like to an angel of light in a counterfeit -of both: in which respect I desire to work out salvation with fear and -trembling, and to do nothing in the affairs of God and his worship but -(like the weights of the sanctuary) with double care, diligence, and -consideration, above all the affairs of this vanishing life. And yet -Christ’s consolations are so sweet, that the soul that tasteth them in -truth, in suffering for any truth of his, will not easily part with them, -though thousands are deceived and deluded with counterfeits. - - - - -CHAP. X. - - -_Mr. Cotton._ “Two stumbling blocks, I perceive, have turned you -off from fellowship with us. First, the want of fit matter of our -church. Secondly, disrespect of the separate churches in England under -affliction, ourselves practising separation in peace.” - -“For the first, you acknowledge, as you say with joy, that godly persons -are the visible members of these churches; but yet you see not that godly -persons are matter fitted to constitute a church, no more than trees or -quarries are fit matter proportioned to the building. This exception -seemeth to me to imply a contradiction to itself, for if the matter of -the churches be as you say godly persons, they are not then as trees -unfelled, and stones unhewn: godliness cutteth men down from the former -root, and heweth them out of the pit of corrupt nature, and fitteth them -for fellowship with Christ and with his people.” - -“You object, first, a necessity lying upon godly men before they can -be fit matter for church fellowship, to see, bewail, repent, and come -out of the false churches, worship, ministry, government, according to -scriptures, Isa. lxii. 11, 2 Cor. vi. 17; and this is to be done not by -a local removal or contrary practice, but by a deliverance of the soul, -understanding, will, judgment and affection.” - -“_Answer._ First, we grant that it is not local removal from former -pollution, nor contrary practice, that fitteth us for fellowship with -Christ and his church; but that it is necessary also that we repent of -such former pollutions wherewith we have been defiled and enthralled.” - -“We grant further, that it is likewise necessary to church fellowship we -should see and discern all such pollutions as do so far enthral us to -anti-christ as to separate us from Christ. But this we profess unto you, -that wherein we have reformed our practice, therein have we endeavoured -unfeignedly to humble our souls for our former contrary walking. If any -through hypocrisy are wanting herein, the hidden hypocrisy of some will -not prejudice the sincerity and faithfulness of others, nor the church -estate of all.” - -_Answer._ That which requireth answer in this passage, is a charge of a -seeming contradiction, to wit, That persons may be godly, and yet not -fitted for church estate, but remain as trees and quarries, unfelled, -&c.: Contrary to which it is affirmed, that godly persons cannot be so -enthralled to anti-christ, as to separate them from Christ. - -For the clearing of which let the word of truth be rightly divided, -and a right distinction of things applied, there will appear nothing -contradictory, but clear and satisfactory to each man’s conscience. - -[Sidenote: The state of godly persons in gross sins. Godly persons -falling into gross sins, are to express repentance before they can be -admitted to the church.] - -First, then, I distinguish of a godly person thus: In some acts of sin -which a godly person may fall into, during those acts, although before -the all-searching and tender eye of God, and also in the eyes of such -as are godly, such a person remaineth still godly, yet to the eye of -the world externally such a person seemeth ungodly, and a sinner. Thus -Noah in his drunkenness; thus Abraham, Lot, Samson, Job, David, Peter, -in their lying, whoredoms, cursings, murder, denying and foreswearing -of Christ Jesus, although they lost not their inward sap and root of -life, yet suffered they a decay and fall of leaf, and the show of bad -and evil trees. In such a case Mr. Cotton will not deny, that a godly -person falling into drunkenness, whoredom, deliberate murder, denying and -forswearing of Christ, the church of Christ cannot receive such persons -into church fellowship, before their sight of humble bewailing and -confessing of such evils, notwithstanding that love may conceive there is -a root of godliness within. - -[Sidenote: God’s children long asleep in respect of God’s worship, though -alive in the grace of Christ.] - -Secondly, God’s children, Cant. v. 2, notwithstanding a principle of -spiritual life in their souls, yet are lulled into a long continued sleep -in the matters of God’s worship: _I sleep, though my heart waketh._ -The heart is awake in spiritual life and grace, as concerning personal -union to the Lord Jesus, and conscionable endeavours to please him in -what the heart is convinced: yet asleep in respect of abundant ignorance -and negligence, and consequently gross abominations and pollutions -of worship; in which the choicest servants of God, and most faithful -witnesses of many truths have lived in more or less, yea, in main and -fundamental points, ever since the apostacy. - -[Sidenote: Mr. Cotton now professes to practise what thousands of God’s -people for many ages have not seen.] - -Not to instance in all, but in some particulars which Mr. Cotton hath in -New England reformed: I earnestly beseech himself and all well to ponder -how far he himself now professeth to see and practise, that which so many -thousands of godly persons of high note, in all ages, since the apostacy, -saw not: as, - -First, concerning the nature of a particular church, to consist only of -holy and godly persons. - -Secondly, of a true ministry called by that church. - -Thirdly, a true worship free from ceremonies, common-prayer, &c. - -Fourthly, a true government in the hands only of such governors and -elders as are appointed by the Lord Jesus. Hence God’s people not seeing -their captivity in these points, must first necessarily be enlightened -and called out from such captivity before they can be nextly fitted and -prepared for the true church, worship, ministry, &c. - - - - -CHAP. XI. - - -[Sidenote: The Jews of old in the type could not build the altar and -temple in Babel, but first they must come forth and then build at -Jerusalem. God’s mystical Israel in the antitype must also come forth of -Babel before they can build the temple at Jerusalem.] - -Secondly, this will be more clear, if we consider God’s people and church -of old, the Jews, captivated in material Babel, they could not possibly -build God’s altar and temple at Jerusalem, until the yoke and bonds of -their captivity were broken, and they set free to return with the vessels -of the Lord’s house, to set up his worship in Jerusalem: as we see in the -books of Ezra, Nehemiah, Daniel, Haggai, &c. Hence in the antitype, God’s -people, the spiritual and mystical Jews, cannot possibly erect the altar -of the Lord’s true worship, and build the temple of his true church, -without a true sight of their spiritual bondage in respect of God’s -worship, and a power and strength from Jesus Christ to bring them out, -and carry them through all difficulties in so mighty a work. And as the -being of God’s people in material Babel, and a necessity of their coming -forth before they could build the temple, did not in the least deny them -to be God’s people: no more now doth God’s people being in mystical -Babel, (Rev. xviii.) nor the necessity of their coming forth, hinder or -deny the godliness of their persons, or spiritual life within them. - -[Sidenote: Luther and other famous witnesses very gross concerning God’s -worship, though eminent for personal grace.] - -Thirdly, how many famous servants of God and witnesses of Jesus, lived -and died and were burnt for other truths of Jesus, not seeing the -evil of their anti-christian calling of bishops, &c.! How did famous -Luther himself continue a monk, set forth the German mass, acknowledge -the pope, and held other gross abominations concerning God’s worship, -notwithstanding the life of Christ Jesus in him, and wrought in thousands -by his means. - -[Sidenote: Mr. Cotton refuseth godly persons except they be convinced of -their church covenant.] - -Fourthly, Mr. Cotton must be requested to remember his own practice, -as before; how doth he refuse to receive persons eminent for personal -grace and godliness to the Lord’s supper, and other privileges of -Christians, according to the profession of their church estate, until -they be convinced of the necessity of making and entering into a church -covenant with them, with a confession of faith, &c.; and if any cannot -be persuaded of such a covenant and confession, notwithstanding their -godliness, yet are they not admitted.[247] - -[Sidenote: Mr. Cotton and the English elders refuse to permit -eminent ministers and people of Old England to live in New England -(notwithstanding he confessed their godliness above his own) if they -join not in his church fellowship. Godly persons living trees and living -stones, yet need much hewing and cutting to bring them from false to true -worship. The coming forth of false worship a second kind (as it were) of -regeneration to God’s people. Return from the land of the north.] - -Lastly, how famous is that passage of that solemn question put to -Mr. Cotton and the rest of the New English elders, by divers of the -ministers of Old England, eminent for personal godliness, as Mr. Cotton -acknowledgeth, viz., whether they might be permitted in New England -to enjoy their consciences in a church estate different from the New -English; unto which Mr. Cotton and the New English elders return a plain -negative, in effect thus much, with the acknowledgment of their worth -and godliness above their own, and their hopes of agreement; yet in -conclusion, if they agree not, which they are not like to do, and submit -to that way of church-fellowship and worship which in New England is set -up, they cannot only not enjoy church-fellowship together, but not permit -them to live and breathe in the same air and commonweal together;[248] -which was my case, although it pleased Mr. Cotton and others most -incensed to give myself a testimony of godliness, &c.[249] And this is -the reason why, although I confess with joy the care of the New English -churches that no person be received to fellowship with them, in whom -they cannot first discern true regeneration and the life of Jesus, yet I -said, and still affirm, that godly and regenerate persons, according to -all the former instances and reasons, are not fitted to constitute the -true Christian church, until it hath pleased God to convince their souls -of the evil of the false church, ministry, worship, &c. And although I -confess that godly persons are not dead but living trees, not dead but -living stones, and need no new regeneration (and so in that respect need -no felling nor digging out), yet need they a mighty work of God’s Spirit -to humble and ashame them, and to cause them to loathe themselves for -their abominations or stinks in God’s nostrils, as it pleaseth God’s -Spirit to speak of false worships. Hence, Ezek. xliii. 11: God’s people -are not fit for God’s house until holy shame be wrought in them for what -they have done. Hence God promiseth to cause them to loathe themselves, -because they have broken him with their whorish hearts, Ezek. vi. 9. And -hence it is that I have known some precious godly hearts confess, that -the plucking of their souls out from the abominations of false worship, -hath been a second kind of regeneration. Hence was it, that it pleased -God to say concerning his people’s return from their material captivity, -a figure of our spiritual and mystical, that they should not say, Jehovah -liveth who brought them from the land of Egypt—a type of first conversion -as is conceived; but, Jehovah liveth who brings them from the land of the -north—a type of God’s people’s return from spiritual bondage to confused -and invented worships. - - - - -CHAP. XII. - - -Now whereas Mr. Cotton addeth, that godly persons are not so enthralled -to anti-christ as to separate them from Christ, else they could not be -godly persons:— - -[Sidenote: Christ considered two ways, first, personally, and so God’s -people can never be separated from him.] - -I answer, this comes not near our question, which is not concerning -personal godliness or grace of Christ, but the godliness or Christianity -of worship. Hence the scripture holds forth Christ Jesus first -personally, as that God-man, that one Mediator between God and man, -the man Christ Jesus, whom all God’s people by faith receive, and in -receiving become the sons of God, John i. 12, although they yet see not -the particular ways of his worship. Thus was it with the centurion, the -woman of Canaan, Cornelius, and most, at their first conversion. - -[Sidenote: Secondly, as head of his church, and so he is often lost and -absent from his spouse.] - -Secondly, the scripture holdeth forth Christ as head of his church, -formed into a body of worshippers, in which respect the church is called -Christ, 1 Cor. xii. 12: and the description of Christ is admirably set -forth in ten several parts of a man’s body, fitting and suiting to the -visible profession of Christ in the church, Cant. v. - -[Sidenote: God’s people cannot serve a false Christ and the true -together.] - -Now in the former respect, anti-christ can never so enthral God’s people -as to separate them from Christ, that is, from the life and grace of -Christ, although he enthral them into never so gross abominations -concerning worship: for God will not lose his in Egypt, Sodom, Babel. -His jewels are most precious to him though in a Babylonish dunghill, and -his lily sweet and lovely in the wilderness commixed with briars. Yet in -the second respect, as Christ is taken for the church, I conceive that -anti-christ may separate God’s people from Christ, that is, from Christ’s -true visible church and worship.[250] This Mr. Cotton himself will not -deny, if he remember how little a while it is since the falsehood of a -national, provincial, diocesan, and parishional church, &c., and the -truth of a particular congregation, consisting only of holy persons, -appeared unto him. - -[Sidenote: The church before Luther. Rev. xiii.] - -The papists’ question to the protestant, viz., where was your church -before Luther? is thus well answered, to wit, that since the apostacy, -truth and the holy city, according to the prophecy, Rev. xi. and xiii., -have been trodden under foot, and the whole earth hath wondered after -the beast: yet God hath stirred up witnesses to prophesy in sackcloth -against the beast, during his forty-two months’ reign: yet those -witnesses have in their times, more or less submitted to anti-christ and -his church, worship, ministry, &c.,[251] and so consequently have been -ignorant of the true Christ, that is, Christ taken for the church in the -true profession of that holy way of worship, which he himself at first -appointed. - - - - -CHAP. XIII. - - -_Mr. Cotton._ “Secondly, we deny that it is necessary to church -fellowship, that is, so necessary that without it a church cannot be, -that the members admitted thereunto should all of them see and expressly -bewail all the pollutions which they have been defiled with in the -former church fellowship, ministry, worship, government, &c., if they -see and bewail so much of their former pollutions, as did enthral them -to anti-christ so as to separate them from Christ, and be ready in -preparation of heart, as they shall see more light, so to hate more -and more every false way; we conceive it is as much as is necessarily -required to separate them from anti-christ, and to fellowship with Christ -and his churches. The church of Christ admitted many thousand Jews that -believed on the name of Christ, although they were still zealous of the -law, and saw not the beggarly emptiness of Moses’s ceremonies, Acts xxi. -20; and the apostle Paul directeth the Romans to receive such unto them -as are weak in the faith, and see not their liberty from the servile -difference of meats and days, but still lie under the bondage of the law; -yea, he wisheth them to receive such upon this ground, because Christ -hath received them, Rom. xiv. 1 to the 6th.” - -“Say not, there is not the like danger of lying under bondage to Moses -as to anti-christ: for even the bondage under Moses was such, as if -continued in after instruction and conviction, would separate them from -Christ, Gal. v. 2, and bondage under anti-christ could do no more.” - -_Answ._ Here I desire three things may be observed:— - -[Sidenote: Mr. Cotton confessing the true and false constitution of the -church.] - -First, Mr. Cotton’s own confession of that twofold church estate, -worship, &c., the former false, or else why to be so bewailed and -forsaken? the second true, to be embraced and submitted to. - -[Sidenote: Mr. Cotton confessing to hold what he censureth in the -answerer.] - -Secondly, his own confession of that which a little before he would make -so odious in me to hold, viz., that God’s people may be so far enthralled -to anti-christ, as to separate them from Christ: for, saith he, “If they -see and bewail so much of their former pollutions, as did enthral them to -anti-christ, so as to separate them from Christ.”[252] - -[Sidenote: Fallacy in Mr. Cotton’s generals. A godly person remaining a -member of a false church, is therein a member of a false Christ.] - -Thirdly, I observe how easily a soul may wander in his generals, for thus -he writes: “Though they see not all the pollutions wherewith they have -been defiled in the former church fellowship.” Again, “if they see so -much as did enthral them to anti-christ, and separate them from Christ.” -And yet he expresseth nothing of that, “all the pollutions,” nor what -so much is as will separate them from Christ. Hence upon that former -distinction that Christ in visible worship is Christ, I demand, whether -if a godly person remain a member of a falsely constituted church, and -so consequently, in that respect, of a false Christ, whether in visible -worship he be not separate from the true Christ? - -[Sidenote: Separation from false Christ absolutely necessary before there -can be union to the true. A sequestration or separation of the soul from -the world in the idolatrous and invented worships of it, before it can be -presented to Christ Jesus, as a chaste virgin into the chaste bed of his -own most holy institutions.] - -Secondly, I ask, whether it be not absolutely necessary to his uniting -with the true church, that is, with Christ in true Christian worship, -that he see and bewail, and absolutely come out from that former false -church or Christ, and his ministry, worship, &c., before he can be united -to the true Israel—must come forth of Egypt before they can sacrifice to -God in the wilderness. The Jews come out of Babel before they build the -temple in Jerusalem. The husband of a woman [must] die, or she be legally -divorced, before she can lawfully be married to another; the graft cut -off from one before it can be ingrafted into another stock. The kingdom -of Christ, that is, the kingdom of the saints, Dan. ii. and vii., is -cut out of the mountain of the Roman monarchy. Thus the Corinthians, 1 -Cor. vi. 9-11, uniting with Christ Jesus, they were washed from their -idolatry, as well as other sins. Thus the Thessalonians turned from their -idols before they could serve the living and true God, 1 Thess. i. 9; and -as in paganism, so in anti-christianism, which separates as certainly, -though more subtilly, from Christ Jesu. - - - - -CHAP. XIV. - - -Yea; but it is said, that Jews, weak in Christian liberties, and zealous -for Moses’s law, they were to be received. - -I answer, two things must here carefully be minded:— - -[Sidenote: Difference between God’s own holy institutions to the Jews, -and Satan’s paganish, or anti-christian institution to the Gentiles, as -concerning the manner of coming forth of them.] - -First, although bondage to Moses would separate from Christ, yet the -difference must be observed between those ordinances of Moses which it -pleased God himself to ordain and appoint, as his then only worship in -the world, though now in the coming of his Son he was pleased to take -away, yet with solemnity; and on the other side, the institutions and -ordinances of anti-christ, which the devil himself invented, were from -first to last never to be received and submitted to one moment, nor with -such solemnity to be laid down, but to be abhorred and abominated for -ever. - -[Sidenote: A comparison between the Jewish and Christian ordinances.] - -The national church of the Jews, with all the shadowish, typical -ordinances of kings, priests, prophets, temple, sacrifices, were as a -silver candlestick, on which the light of the knowledge of God and the -Lord Jesus, in the type and shadow, was set up and shined. That silver -candlestick it pleased the Most Holy and Only Wise to take away, and -instead thereof to set up the golden candlesticks of particular churches -(Rev. i.) by the hand of the Son of God himself. Now the first was -silver,—the pure will and mind of God, but intended only for a season; -the second of a more precious, lasting nature, a kingdom not to be -shaken, that is, abolished as the former, Heb. xii. 28. - -[Sidenote: Moses’s ordinances at one time precious and holy, at another -time beggarly and deadly. The first Christians communicated in the Jewish -synagogues until the Jews contradicted and spoke evil, &c., then they -separated.] - -Therefore, secondly, observe the difference of time, which Mr. Cotton -himself confesseth: “after instruction and conviction,” saith he, -“Moses’s law was deadly, and would separate from Christ;” therefore, -there was a time when they were not deadly, and did not separate from -Christ, to wit, until Moses was honourably fallen asleep, and lamented -for—as I conceive—in the type and figure thirty days, Deut. xxxiv. [8.] -Therefore, at one season, not for Timothy’s weak conscience, but for the -Jews’ sake, Paul circumcised Timothy: at another time, when the Jews had -sufficient instruction, and obstinately would be circumcised, and that -necessarily to salvation, Paul seasonably cries out, that if they were -circumcised Christ should profit them nothing, Gal. v. [2.] Hence, the -Christians at Ephesus conversed with the Jewish synagogue until the Jews -contradicted and blasphemed, and then were speedily separated by Paul, -Acts xix. [9.] But to apply, Paul observed a vow, and the ceremonies of -it, circumcised Timothy, &c.; may therefore a messenger of Christ now, -as Paul, go to mass, pray to saints, perform penance, keep Christmas and -other popish feasts and fasts? &c. - -[Sidenote: A member of a true church falling into any idolatrous -practice, not presently to be excommunicated.] - -Again, is there such a time allowed to any man, uniting or adding himself -to the true church now, to observe the unholy holy days of feasting and -fasting invented by anti-christ? Yea, and, as Paul did circumcision, to -practise the popish sacraments? I doubt not; but if any member of a true -church or assembly of worshippers, shall fall to any paganish or popish -practice, he must be instructed and convinced before excommunication: but -the question is, whether still observing and so practising, a person may -be received to the true Christian church, as the Jews were, although they -yet practised Moses’s ceremonies? - -These things duly pondered, in the fear and presence of God, it will -appear how vain the allegation is, from that tender and honourable -respect to God’s ordinances now vanishing from the Jews, and their weak -consciences about the same, to prove the same tenderness to Satan’s -inventions, and [to] the consciences of men in the renouncing of -paganical, Turkish, anti-christian, yea, and I add Judaical worships now, -when once the time of their full vanishing was come. - -[Sidenote: Not one degree of sight of, or sorrow for anti-christian -abominations; yet a necessity of cutting off from the false before union -to the true church, ministry, worship, &c.] - -To conclude, although I prescribe not such a measure of sight of, or -sorrow for anti-christian abominations—I speak in respect of degrees, -which it pleaseth the Father of lights to dispense variously, to one -more, to another less—yet, I believe it absolutely necessary to see and -bewail so much as may amount to cut off the soul from the false church, -whether national, parishional, or any other falsely constituted church, -ministry, worship, and government of it.[253] - - - - -CHAP. XV. - - -_Mr. Cotton._ “Ans. 3. To places of scripture which you object, Isa. lii. -11; 2 Cor. vi. 17; Rev. xviii. 4, we answer, two of them make nothing -to your purpose: for that of Isaiah and the other of the Revelation, -speak of local separation, which yourself know we have made, and yet -you say, you do not apprehend that to be sufficient. As for that place -of the Corinthians, it only requireth coming out from idolaters in the -fellowship of their idolatry. No marriages were they to make with them, -no feasts were they to hold with them in the idol’s temple: no intimate -familiarity were they to maintain with them, nor any fellowship were they -to keep with them in the unfruitful works of darkness; and this is all -which that place requireth. But what makes all this to prove, that we -may not receive such persons to church fellowship as yourself confess to -be godly, and who do professedly renounce and bewail all known sin, and -would renounce more if they knew more, although it may be they do not see -the utmost skirts of all that pollution they have sometimes been defiled -with: as the patriarchs saw not the pollution of their polygamy. But -that you may plainly see this place is wrested beside the apostle’s scope -when you argue from it, that such persons are not fit matter for church -fellowship as are defiled with any remnants of anti-christian pollution, -nor such churches any more to be accounted churches as do receive such -amongst them: consider, I pray you, were there not at that time in the -church of Corinth such as partook with the idolaters in the idol’s -temple? And was not this the touching of an unclean thing? And did this -sin reject these members from church fellowship before conviction? Or did -it evacuate their church estate for not casting out such members?” - -_Answ._ The scriptures, or writings of truth, are those heavenly -righteous scales wherein all our controversies must be tried, and that -blessed star that leads all those souls to Jesus that seek him. But, -saith Mr. Cotton, two of those scriptures alleged by me, Isa. lii. 11, -Rev. xviii. 4, which I brought to prove a necessity of leaving the false -before a joining to the true church, they speak of local separation, -which, saith he, yourself know we have made.[254] - -[Sidenote: Mr. Cotton cannot make both comings forth of Babel, both in -the type and antitype, to be local.] - -For that local and typical separation from Babylon, Isa. lii. [11,] I -could not well have believed that Mr. Cotton or any would make that -coming forth of Babel in the antitype, Rev. xviii. 4, to be local and -material also. What civil state, nation, or country in the world, in the -antitype, must now be called Babel? Certainly, if any, then Babel itself -properly so called; but there we find, as before, a true church of Jesus -Christ, 1 Pet. v. [13.] - -[Sidenote: If a local Babel, then also now a local Judea and temple, &c., -come out of Babel, not material, but mystical.] - -Secondly, if Babel be local now whence God’s people are called, then -must there be a local Judea, a land of Canaan also, into which they are -called; and where shall both that Babel and Canaan be found in all the -comings forth that have been made from the church of Rome in these last -times? But Mr. Cotton having made a local departure from Old England in -Europe to New England in America, can he satisfy his own soul, or the -souls of other men, that he hath obeyed that voice, “Come out of Babel, -my people, partake not of her sins,” &c? Doth he count the very land of -England literally Babel, and so consequently Egypt and Sodom, Rev. xi. 8, -and the land of New England Judea, Canaan? &c. - -[Sidenote: The Lord Jesus hath broken down the difference of places and -persons. Two chiefest causes of God’s indignation against England. These -two particulars I should be humbly ready to make proof of.] - -The Lord Jesus, John iv., clearly breaks down all difference of places, -and, Acts x., all difference of persons; and for myself, I acknowledge -the land of England, the civil laws, government, and people of England, -not to be inferior to any under heaven. Only two things I shall humbly -suggest unto my dear countrymen, whether more high and honourable at the -helm of government, or more inferior, who labour and sail in this famous -ship of England’s commonwealth, as the greatest causes, fountains, and -top roots of all the indignation of the Most High against the state and -country; first, that the whole nation and generations of men have been -forced, though unregenerate and unrepentant, to pretend and assume the -name of Christ Jesus, which only belongs, according to the institution -of the Lord Jesus, to truly regenerate and repenting souls. Secondly, -that all others dissenting from them, whether Jews or Gentiles, their -countrymen especially, for strangers have a liberty, have not been -permitted civil cohabitation in this world with them, but have been -distressed and persecuted by them.[255] - -[Sidenote: The soul’s captivity to false worship is not local, but a -guilt, and not only so, but a habit or disposition of spiritual sleep, -whoredom, drunkenness, &c.] - -But to return; the sum of my controversy with Mr. Cotton is, whether or -no that false worshipping of the true God be not only a spiritual guilt -liable to God’s sentence and plagues, but also an habit, frequently -compared in the prophets, and Rev. xvii., to a spirit and disposition of -spiritual drunkenness and whoredom, a soul-sleep and a soul-sickness: -so that as by the change of a chair, chamber, or bed, a sick or sleepy -man, whore or drunkard, are not changed, but they remain the same still, -until that disposition of sickness, sleepiness, drunkenness, whoredom be -put off, and a new habit of spiritual health, watchfulness, sobriety, -chastity be put on. - - - - -CHAP. XVI. - - -Now concerning that scripture, 2 Cor. vi., Mr. Cotton here confesseth it -holdeth forth five things that the repenting Corinthians were called out -in, from the unrepenting: - -First, in the fellowship of their idolatry. - -2. From making marriages with them. - -3. From feasting in their idols’ temples. - -4. From intimate familiarity with them. - -5. From all fellowship in the unfruitful works of darkness. - -[Sidenote: The benefits of the repenting English, their coming forth from -the impenitent English in those former five particulars mentioned by Mr. -Cotton.] - -_Answ._ If regenerate and truly repenting English thus come forth from -the unregenerate and unrepenting, how would the name of the Lord Jesus be -sanctified, the jealousy of the Lord pacified, their own souls cleansed, -judgments prevented, yea, and one good means practised toward the -convincing and saving of the souls of such from whom in these particulars -they depart, and dare not have fellowship with: especially when in all -civil things they walk unblameably, in quiet and helpful cohabitation, -righteous and faithful dealing, and cheerful submission to civil laws, -orders, levies, customs, &c. - -Yea; but Mr. Cotton demands, what makes all this to prove that godly -persons, who professedly renounce all known sin, may not be received -to church fellowship, although they see not the utmost skirts of their -pollution, as the patriarchs saw not the pollution of their polygamy? - -[Sidenote: The sins of God’s people are sometimes reputed to be of -ignorance, when they are of negligence, and yet ignorance excuseth not -wholly.] - -_Answ._ I repeat the former distinction of godly persons, who possibly -may live in ungodly practices, especially of false worship, and then, -according to Mr. Cotton’s own interpretation of this place to the -Corinthians, they came not forth. And I add, if there be any voice of -Christ in the mouths of his witnesses against these sins, they are not -then of ignorance, but of negligence, and spiritual hardness, against the -ways of God’s fear, against Isa. lxiii. [17,] &c. - -[Sidenote: A case put to Mr. Cotton. No cause of more shame for whoredom -against an husband’s bed, than against the bed of God’s worship. The case -of polygamy, or many wives of the fathers.] - -Moreover, our question is not of the utmost skirts of pollution, but the -substance of a true or false bed of worship, Cant. i. 16, in respect of -coming out of the false, before the entrance into the true. And yet I -believe that Mr. Cotton being to receive a person to church fellowship, -who formerly hath been infamous for corporal whoredom, he would not give -his consent to receive such an one without sound repentance for the -filthiness of her skirts, Lam. i. [9,] not only in actual whoredoms, but -also in whorish speeches, gestures, appearances, provocation. And why -should there be a greater strictness for the skirts of common whoredom -than of spiritual and soul whoredom, against the chastity of God’s -worship? And therefore to that instance of the fathers’ polygamy, I -answer: first, by observing what great sins godly persons may possibly -live and long continue in, notwithstanding godliness in the root. -Secondly, I ask if any person, of whose godliness Mr. Cotton hath had -long persuasion, should believe and maintain, as questionless the -fathers’ had grounds satisfying their consciences for what they did, -that he ought to have many wives, and accordingly so practised:—I say, -I ask, whether Mr. Cotton would receive such a godly person to church -fellowship? yea, I ask, whether the church of the Jews, had they seen -this evil, would have received such a proselyte from the Gentiles? and -when it was seen, whether any persons so practising would have been -suffered amongst them? But, lastly, what was this personal sin of these -godly persons? Was it any matter of God’s worship, any joining with -a false church, ministry, worship, government, from whence they were -to come, before they could constitute his true church, and enjoy his -worship, ministry, government? &c. - -Mr. Cotton concludeth this passage thus: “The church of Corinth had such -as partook with idolaters in their idols’ temple, and was not this,” -saith he, “touching of an unclean thing, and did this reject these -members from church fellowship before conviction? and did it evacuate -their church estate for not casting out such members?” - -_Answ._ This was an unclean thing indeed, from which God calls his people -in this place, with glorious promises of receiving them: and Mr. Cotton -confesseth that after conviction any member, obstinate in these unclean -touches, ought to be rejected; for, said he, did this sin reject these -members from church fellowship before conviction? - -[Sidenote: It lesseneth not a rebellion that it is in a multitude: hence -a city in Israel idolatrous was to be destroyed.] - -And upon the same ground, that one obstinate person ought to be rejected -out of church estate, upon the same ground, if a greater company or -church were obstinate in such unclean touches, and so consequently in a -rebellion against Christ, ought every sound Christian church to reject -them, and every sound member to withdraw from them. - -[Sidenote: Obstinacy that casteth out, will keep out from communion with -the Lord Jesus in his church.] - -And hence further it is clear, that if such unclean touches obstinately -maintained, as Mr. Cotton confesseth and practiseth, be a ground of -rejection of a person in the church, questionless it is a ground of -rejection when such persons are to join unto the church. And if obstinacy -in the whole church after conviction be a ground for such a church’s -rejection, questionless such a church or number of persons obstinate in -such evils cannot congregate, nor become a true constituted church of -Jesus Christ. - -[Sidenote: The church of Corinth, and every true church, separate from -idols as a chaste virgin to Christ.] - -The greatest question here would be, whether the Corinthians in their -first constitution were separate or no from such idol temples? and this -Mr. Cotton neither doth nor can deny, a church estate being a state -of marriage unto Jesus Christ; and so Paul professedly saith, he had -espoused them as a chaste virgin to Christ Jesus, 2 Cor. xi. [2.] - - - - -CHAP. XVII. - - -Mr. Cotton proceeds to answer some other allegations which I produced -from the confession of sin made by John’s disciples, and the proselyte -Gentiles before they were admitted into church fellowship, Matt. iii. 6; -Acts xix. 18, unto which he returneth a threefold answer: “The first is -grounded upon his apparent mistake of my words in a grant of mine, viz., -such a confession and renunciation is not absolutely necessary, if the -substance of true repentance be discerned. Whence,” saith he, “according -to your own confession, such persons as have the substance of true -repentance may be a true church.” - -[Sidenote: The substance of true general repentance in all God’s -children, though living in many gross abominations of false worship, -ministry, &c. Not the same measure and degrees of repentance in all.] - -I answer, it is clear in the progress of the whole controversy, that I -ever intend by the substance of true repentance, not that general grace -of repentance which all God’s people have, as Luther, a monk, and going -to, yea, publishing the German mass, and those famous bishops burnt for -Christ in Queen Mary’s days; but that substance of repentance for those -false ways of worship, church, ministry, &c., in which God’s people -have lived, although the confessing and renouncing of them be not so -particularly expressed, and with such godly sorrow and indignation as -some express, and may well become: And indeed the whole scope of that -caution was for Christian moderation and gentleness toward the several -sorts of God’s people, professing particular repentance for their -spiritual captivity and bondage; during which captivity also, I readily -acknowledge the substance of repentance, and of all the graces of Christ -in general. - -[Sidenote: Mr. Cotton.] - -In his second answer, Mr. Cotton saith, I “grant with the one hand, and -take away with the other; for he denies it necessary to the admission -of members, that every one should be convinced of the sinfulness of -every sipping of the whore’s cup, ‘for,’ saith he, ‘every sipping of a -drunkard’s cup is not sinful.’” - -[Sidenote: Some have drunk deep of the whore’s cup, and some but sipped -yet intoxicated.] - -_Answer._ First he doth not rightly allege my words; for a little before -he confesseth my words to be, that anti-christian drunkenness and -whoredom is to be confessed of all such as have drunk of the whore’s cup, -or but sipped of it. In which words I plainly distinguished between such -as have drunk deeper of her cup, as papists, popish priests, &c., and -such, as in comparison have but sipped, as God’s own people; who yet by -such sipping have been so intoxicated, as to practice spiritual whoredom -against Christ, in submitting to false churches, ministry, worship, &c. - -Secondly, whereas he saith every sipping of a drunkard’s cup is not -sinful:— - -I answer: neither the least sipping, nor constant drinking out of the -cup which a drunkard useth to drink in, is sinful; but every drunken -sip, which is our question, is questionless sinful, and so consequently -to be avoided by the sober, whether the cup of corporal or spiritual -drunkenness. - - - - -CHAP. XVIII. - - -[Sidenote: Mr. Cotton.] - -_Mr. Cotton._ “Yea; but,” saith he, “the three thousand Jews were -admitted when they repented of their murdering of Christ, although they -never saw all the superstitious leavenings wherewith the Pharisees had -bewitched them: and so no doubt may godly persons now, although they be -not yet convinced of every passage of anti-christian superstition, &c.; -and that upon this ground, that spiritual whoredom and drunkenness is not -so soon discerned as corporal.” - -[_Answer._] I answer, it is not indeed so easily discerned, and yet -not the less sinful, but infinitely transcendent, as much as spiritual -sobriety exceeds corporal, and the bed of the most high God, exceeds the -beds of men, who are but dust and ashes. - -[Sidenote: The first Christians the best pattern for all Christians now. -The power of true repentance for killing of Christ.] - -Secondly, I answer, the converted Jews, although they saw not all the -leavenings of the Pharisees, yet they mourned for killing of Christ, and -embraced him in his worship, ministry, government, and were added to his -church: and oh! that the least beams of light and sparkles of heat were -in mine own, and others’ souls, which were kindled by the Holy Spirit of -God in those famous converts at the preaching of Peter, Acts ii. The true -Christ now in his worship, ministry, &c. being discerned, and repentance -for persecuting and killing of him being expressed, there necessarily -follows a withdrawing from the church, ministry, and worship of the false -Christ, and submission unto the true: and this is the sum and substance -of our controversy. - -[Sidenote: Mr. Cotton.] - -Concerning the confession of sins unto John, he grants the disciples of -John confessed their sins, the publicans theirs, the soldiers theirs, the -people theirs; but, saith he, “it appears not that they confessed their -pharisaical pollution.” - -And concerning the confession Acts xix. 18, [19,] he saith, it is not -expressed “that they confessed all their deeds.” - -_Answer._ If both these confessed their notorious sins, as Mr. Cotton -expresseth, why not as well their notorious sins against God, their -idolatries, superstitious worships, &c? Surely throughout the whole -scripture, the matters of God and his worship are first and most -tenderly handled; his people are ever described by the title of his -worshippers, and his enemies by the title of worshippers of false gods, -and worshipping the true after a false manner; and to prove this were to -bring forth a candle to the bright shining of the sun at noon day. - - - - -CHAP. XIX. - - -_Mr. Cotton._ His third answer is; “But to satisfy you more fully, -and the Lord make you willing in true meekness of spirit to receive -satisfaction, the body of the members do in general profess, that the -reason of their coming over to us was that they might be freed from the -bondage of human inventions and ordinances, as their souls groaned -under, for which also they profess their hearty sorrow, so far as -through ignorance or infirmity they have been defiled. Beside, in our -daily meetings, and specially in the times of our solemn humiliations, -we generally all of us bewail all our former pollutions wherewith -we have defiled ourselves and the holy things of God, in our former -administrations and communions; but we rather choose to do it than -talk of it. And we can but wonder how you can so boldly and resolutely -renounce all the churches of God, for neglect of that which you know not -whether they have neglected or no, and before you have admonished us of -our sinfulness in such neglect, if it be found amongst us.” - -[Sidenote: How can a soul truly oppose anti-christ, that endures not to -have his name questioned.] - -_Answer._ I answer, with humble desires to the Father of lights for -the true meekness and wisdom of his Spirit, here is mention of human -inventions and ordinances, and defiling themselves and holy things of God -in former administrations and communions, and yet no mention what such -inventions and ordinances, what such administrations and communions were. -“We rather choose to do it,” saith he, “than to talk of it;” which makes -me call to mind an expression of an eminent and worthy person amongst -them in a solemn conference, viz., What need we speak of anti-christ, can -we not enjoy our liberties without inveighing against anti-christ? &c. - -[Sidenote: Mr. Cotton witnessing against a national church, and yet -holding fellowship with it.] - -The truth is, I acknowledge their witness against ceremonies and bishops; -but that yet they see not the evil of a national church, notwithstanding -they constitute only particular and independent [congregations,] let -their constant practice speak, in still joining with such churches and -ministers in the ordinances of the word and prayer, and their persecuting -of myself for my humble, and faithful, and constant admonishing of them, -of such unclean walking between a particular church, which they only -profess to be Christ’s, and a national [one], which Mr. Cotton professeth -to separate from.[256] - -[Sidenote: Impossible for the answerer to be ignorant of their church -estate, as Mr. Cotton pretendeth.] - -But how could I possibly be ignorant, as he seemeth to charge me, of -their state, when being from first to last in fellowship with them, -an officer amongst them, had private and public agitations concerning -their state and condition with all or most of their ministers, and at -last suffered for such admonitions to them, the misery of a winter’s -banishment amongst the barbarians? and yet, saith he, “You know not what -we have done, neither have you admonished us of our sinfulness.” - - - - -CHAP. XX. - - -[Sidenote: Mr. Cotton.] - -A third scripture which I produced was Haggai ii. 13, 14, 15, desiring -that the place might be thoroughly weighed, and that the Lord might -please to hold the scales himself, the prophet there telling the church -of the Jews, that if a person unclean by a dead body touch holy things, -those holy things become unclean unto them: and so, saith he, in this -nation, and so is every work of their hands and that which they offer -is unclean; whence I inferred, that even church covenants made, and -ordinances practised, by persons polluted through spiritual deadness, and -filthiness of communion, such covenants and ordinances become unclean -unto them, and are profaned by them. - -_Mr. Cotton._ Mr. Cotton answers, “your purpose was to prove that -churches cannot be constituted by such persons as are unclean by -anti-christian pollutions; or if they be so constituted they are not to -be communicated with, but separated from. But the prophet acknowledgeth -the whole church of the Jews to be unclean, and yet neither denies them -to be a church truly constituted, nor stirs up himself or others to -separate from them.” - -[Sidenote: The church of the Jews a national church truly constituted, -therefore not to be separated from.] - -_Answer._ I acknowledge the true constitution of the church of the Jews, -and affirm that this their true constitution was the reason why they -were not to be separated from: for being a national church, ceremonial -and typical, their excommunication was either putting to death in, or -captivity out of that ceremonial Canaan. Hence Shalmaneser’s carrying the -ten tribes captive out of this land, is said to be the casting of them -out of God’s sight, 2 Kings xvii. [18,] which was their excommunication. - -[Sidenote: Death and captivity in the national church, typed out -spiritual death and captivity in the particular.] - -Accordingly in the particular Christian churches, Christ Jesus cuts -off by spiritual death, which is excommunication: or for want of due -execution of justice by that ordinance in his kingdom, he sells the -church into spiritual captivity, to confused, Babylonish lords and -worships, and so drives them out of his sight. - -[Sidenote: Ceremonial uncleanness in the national church, typed out moral -uncleanness in the particular.] - -Now from the consequent of this place in Haggai mine argument stands -good; and Mr. Cotton here acknowledgeth it, that holy things may be all -unclean to God’s people, when they lie in their uncleanness, as this -people did. Those scriptures, Lev. xvi. and Num. xix., which discourse of -typical and ceremonial uncleanness, he acknowledgeth to type out in the -gospel the moral uncleanness either of dead works, Eph. v. 11, or dead -persons, 2 Cor. vi. 14, or dead world, Gal. vi. 14. And in this place -of Haggai, he acknowledgeth that God’s people, prince and people, were -defiled by worldliness, in which condition, saith he, their oblations, -their bodily labours, were all unclean, and found neither acceptance nor -blessing from the Lord. - -Therefore saith he afterward: “In the church godly Christians themselves, -while they attend to the world more than to the things of God, are -unclean in the sight of God; therefore the church cannot be constituted -of such; or if it be constitute of such, the people of God must separate -from them.” And, lastly, he saith, “the church of Christ and members -thereof must separate themselves from their hypocrisy, and worldliness, -else they and their duties will [still] be unclean in the sight of God, -notwithstanding their church estate.” - -_Answ._ What have I more spoken than Mr. Cotton himself hath uttered in -this his explication and application of this scripture? As, - -First, that godly persons may become defiled and unclean by hypocrisy and -worldliness. - -[Sidenote: Mr. Cotton’s own confession concerning unclean worships, even -of godly persons.] - -Secondly, while they lie in such a condition of uncleanness all their -offerings, persons, labours, are unclean in the sight of God, and have -neither acceptance nor blessing from him; but they and their duties are -unclean in his sight, notwithstanding their church estate. - -Thirdly, the church of Christ cannot be constituted of such godly -persons, when defiled with such worldliness. - -Fourthly, the church consisting of such worldly persons, though otherwise -godly and Christian, the people of God must separate from them. - -[Sidenote: Inferences from Master Cotton’s grant.] - -These are Mr. Cotton’s own express words which justify:[257] - -First, my former distinction of godly persons in their personal respect, -between God and themselves; and yet becoming ungodly in their outward -defilements. - -Secondly, they justify my assertion of a necessity of cleansing from -anti-christian filthiness, and communions with dead works, dead worships, -dead persons in God’s worship, if the touches of the dead world, or -immoderate love of it, do so defile, as Mr. Cotton here affirmeth. - -Thirdly, if, as he saith, the church cannot be constituted of such godly -persons as are defiled by immoderate love of the world, much less can -it be constituted of godly persons defiled with the dead inventions, -worships, communions of unregenerate and ungodly persons. - -Fourthly, he justifies a separation from such churches, if so -constituted, or so constituting; because though worldliness be adultery -against God, James iv. [4,] yet not comparable to spiritual adultery of a -false bed of worship, ministry, &c. - - - - -CHAP. XXI. - - -_Mr. Cotton_ proceedeth: “The second stumbling block or offence which -you have taken at the way of these churches, is that you conceive us to -walk between Christ and anti-christ. First, in practising separation -here, and not repenting of our preaching and printing against it in our -own country. Secondly, in reproaching yourself at Salem, and others -for separation. Thirdly, in particular, that myself have conceived and -spoken, that separation is a way that God hath not prospered; yet, say -you, the truth of the church’s way depends not upon the countenance of -men, or upon outward peace and liberty.” - -Unto this he answers, “that they halt not; but walk in the midst of two -extremes, the one of being defiled with the pollution of other churches, -the other of renouncing the churches for the remnant of pollutions.” - -This moderation he, with ingenuous moderation, professeth he sees no -cause to repent of, &c. - -_Answ._ With the Lord’s gracious assistance, we shall prove this middle -walking to be no less than halting; for which we shall show cause of -repentance, beseeching Him that is a Prince and a Saviour to give -repentance unto his Israel, Acts v. 31. - -First, Mr. Cotton himself confesseth, that no national, provincial, -diocesan, or parish church, wherein some truly godly are not, are true -churches. Secondly, he practiseth no church estate, but such as is -constituted only of godly persons, nor admitteth any unregenerate or -ungodly person.[258] Thirdly, he confesseth a church of Christ cannot be -constituted of such godly persons who are in bondage to the inordinate -love of the world. Fourthly, if a church consist of such, God’s people -ought to separate from them.[259] - -[Sidenote: Mr. Cotton extenuates and minceth the root, mass, and -substance of the matter of national churches, which he acknowledgeth -to be unregenerate, not yet born again, by naming only a remnant of -pollutions. The estate of the godly mingled with the ungodly in worships. -The state of men must be faithfully discovered unto them.] - -Upon these his own confessions, I earnestly beseech Mr. Cotton, and -all that fear God, to ponder how he can say he walks with an even foot -between two extremes, when, according to his own confession, national -churches, parish churches, yea, a church constituted of godly persons -given to inordinate love of the world, are false and to be separated -from: and yet he will not have the parish church to be separated from -for the remnant of pollution, I conceive he meaneth ceremonies and -bishops, notwithstanding that he also acknowledged that the generality -of every parish in England consisteth of unregenerate persons, and of -thousands inbondaged, not only to worldliness, but also ignorance, -superstition, scoffing, swearing, cursing, whoredom, drunkenness, theft, -lying. What are two or three or more of regenerate and godly persons in -such communions, but as two or three roses or lilies in a wilderness? a -few grains of good corn in a heap of chaff? a few sheep among herds of -wolves or swine, or (if more civil) flocks of goats? a little good dough -swallowed up with a whole bushel of leaven? or a little precious gold -confounded and mingled with a whole heap of dross? The Searcher of all -hearts knows I write not this to reproach any, knowing that myself am -by nature a child of wrath, and that the Father of mercies shows mercy -to whom and when he will; but for the name of Christ Jesus, in loving -faithfulness to my countrymen’s souls, and [in] defence of truth, I -remember my worthy adversary of that state and condition from which his -confessions say he must separate, his practice in gathering of churches -seems to say he doth separate; and yet he professeth there are but some -remnants of pollution amongst them, for which he dares not separate.[260] - - - - -CHAP. XXII. - - -_Mr. Cotton._ “Secondly,” saith he, “I know no man that reproacheth Salem -for their separation, nor do I believe that they do separate; howsoever, -if any do reproach them for it, I think it a sin meet to be censured, -but not with so deep a censure as to excommunicate all the churches, or -to separate from them before it do appear that they do tolerate their -members in such their causeless reproachings. We confess the errors of -men are to be contended against, not with reproaches, but the sword of -the Spirit; but on the other side, the failings of the churches are not -forthwith to be healed by separation. It is not chirurgery but butchery -to heal every sore in a member with no other but abscission from the -body.” - -_Answ._ The church of Salem was known to profess separation, and was -generally and publicly reproached, and I could mention a case wherein she -was punished for it implicitly.[261] - -[Sidenote: Mr. Cotton seems to be both for and yet against separation.] - -Mr. Cotton here confesseth these two things, which I leave to himself -to reconcile with his former profession here and elsewhere against -separation. First, saith he, if any reproach them for separation -it is a sin meet to be censured. Secondly, the churches themselves -may be separated from, who tolerate their members in such causeless -reproachings. In these latter passages he seems, as in other his -confessions and practices mentioned to be for it, sensible of shame, -disgrace, or reproach to be cast on it. - -[Sidenote: Mr. Cotton’s own confessions are sufficient answers to -himself.] - -I grant with him the failings of churches are not forthwith to be healed -by separation; yet himself, within a few lines, confesseth there is a -lawful separation from churches that do but tolerate their members in -causeless reproaches. - -[Sidenote: Not for a sore of infirmity, but a leprosy or gangrene of -obstinacy, ought a person to be cut off. Mr. Cotton deeply guilty of -cruelty both against consciences and bodies in persecuting of them, yet -cries out against the appearance of due severity in the church of Christ.] - -I confess also that it is not chirurgery but butchery, to heal every sore -with no other medicine but with abscission from the body: yet himself -confesseth before, that even churches of godly persons must be separated -from, for immoderate worldliness: and again here he confesseth they -may be separated from, when they tolerate their members in such their -causeless reproachings. Beside, it is not every sore of infirmity or -ignorance, but an ulcer or gangrene of obstinacy, for which I maintained -that a person ought to be cut off, or a church separated from. But if -he call that butchery, conscientiously and peaceably to separate from a -spiritual communion of a church or society, what shall it be called by -the second Adam, the Lord Jesus, who gives names to all creatures and all -actions, to cut off persons, them and theirs, branch and root, from any -civil being in their territories; and consequently from the whole world, -were their territories so large, because their consciences dare not bow -down to any worship but what they believe the Lord Jesus appointed, and -being also otherwise subject to the civil state and laws thereof.[262] - - - - -CHAP. XXIII. - - -Thirdly, whereas I urged a speech of his own, _viz._ that God had not -prospered the way of separation, and conceives that I understood him -of outward prosperity: he affirms the puritans to have been worse used -in England than the separatist, and thus writes: “The meeting of the -separatists may be known to the officers in court and winked at, when the -conventicles of the puritans, as they call them, shall be hunted out with -all diligence, and pursued with more violence than any law can justify.” - -[Sidenote: God’s controversy for persecution.] - -_Answer._ Doubtless the controversy of God hath been great with this -land, that either of both have been so violently pursued and persecuted. -I believe they are both the witnesses of several truths of Jesus Christ, -against an impenitent and unchristian profession of the name of the Lord -Jesus. - -[Sidenote: The sufferings of the separatists and puritans in England -compared. Mr. Udall, Mr. Penry, Mr. Barrow, Mr. Greenwood.] - -Now for their sufferings: as the puritans have not comparably suffered, -as but seldom congregating in separate assemblies from the common,[263] -so have not any of them suffered unto death for the way of nonconformity -to ceremonies, &c. Indeed the worthy witness Mr. Udall,[264] was near -unto death for his witness against bishops and ceremonies;[265] but Mr. -Penry,[266] Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their -gibbets on their shoulders, and were hanged with him and for him, in the -way of separation:[267] many more have been condemned to die, banished -and choaked in prisons, I could produce upon occasion. - -[Sidenote: Few conscientious separatists, but first were puritans. The -nonconformist’s grounds enforce separation.] - -Again, I believe that there hardly hath ever been a conscientious -separatist, who was not first a puritan: for, as Mr. Canne hath -unanswerably proved,[268] the grounds and principles of the puritans -against bishops and ceremonies, and profaneness of people professing -Christ, and the necessity of Christ’s flock and discipline, must -necessarily, if truly followed, lead on to and enforce a separation from -such ways, worships, and worshippers, to seek out the true way of God’s -worship according to Christ Jesus. - -But what should be the reason, since the separatist witnesseth against -the root of the church constitution itself, that yet he should find, as -Mr. Cotton saith, more favour than the puritan or nonconformist? - -[Sidenote: Most of the separation of the lower sort of people.] - -Doubtless the reasons are evident: first, most of God’s servants who, -out of sight of the ignorance, unbelief, and profaneness of the body of -the national church, have separated and durst not have longer fellowship -with it:—I say, most of them have been poor and low, and not such gainful -customers to the bishops, their courts and officers. - -[Sidenote: The poverty of Mr. Ainsworth. The nonconformists have been a -fair booty for bishops.] - -That worthy instrument of Christ’s praise, Mr. Ainsworth, during some -time, and some time of his great labours in Holland, lived upon ninepence -per week, with roots boiled, &c.[269] Whereas on the other side, such of -God’s servants as have been nonconformists have had fair estates, been -great persons, have had rich livings and benefices, of which the bishops -and theirs, like greedy wolves, have made the more desirable prey. - -[Sidenote: The separatists have been professed enemies; but the puritans -in many things professed friends and subjects to the bishops.] - -Secondly, it is a principle in nature to prefer a professed enemy, before -a pretended friend. Such as have separated have been looked at by the -bishops and theirs, as known and professed enemies: whereas the puritans -professed subjection, and have submitted to the bishops, their courts, -their officers, their common prayer and worships: and yet, as the bishops -have well known, with no greater affection than the Israelites bore their -Egyptian cruel taskmasters. - -[Sidenote: Mr. Cotton.] - -He saith, “God hath not prospered the way of separation with peace -amongst themselves, and growth of grace.” - -[Sidenote: A false church may enforce a present peace greater (though -false) grace than the true spouse of Christ Jesus. God’s people have -found infinite sweetness and peace in some times of their holy communion. -Breaches have been and must be among all God’s people, to make them -celebrate the Lord’s holy ordinances according to due order.] - -_Answer._ The want of peace may befal the truest churches of the Lord -Jesus [as] at Antioch, Corinth, Galatia, who were exercised with great -distractions. Secondly, it is a common character of a false church, -maintained by the smith’s and cutler’s shop, to enjoy a quiet calm and -peaceable tranquillity, none daring, for fear of civil punishment, to -question, object, or differ from the common road and custom. Thus sings -that great whore, the anti-christian church, Rev. xviii. [7,] _I sit as -a queen, am no widow, see no sorrow_: while Christ’s dearest complains -she is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God’s -people in that way, have sometimes long enjoyed sweet peace and soul -contentment in England, Holland, New England, and other places, and -would not have exchanged a day of such an holy and peaceable harmony for -thousands in the courts of princes, seeing no other, and in sincerity -seeking after the Lord Jesus. And yet, I humbly conceive, that as David -with the princes, and thirty thousand Israelites, carrying the ark on the -shoulders of the oxen, leaped and danced with great rejoicing, until God -smote Uzzah for his error and disorder, and made a breach, and a teaching -monument of Perez Uzzah, the breach of Uzzah: so in like manner all those -celebrations of the spiritual ark or ordinances, which yet I have known, -although for the present accompanied with great rejoicing and triumphing, -yet as they have not been after the due order, so have they all met with, -and still must, a Perez Uzzah, breaches and divisions, until the Lord -Jesus discover, direct, and encourage his servants in his own due holy -order and appointment. - -[Sidenote: Many graceless Judases amongst God’s people. Multitudes of -gracious and holy persons that have professed separation.] - -And for growth in grace, notwithstanding that amongst all sorts of -God’s witnesses some false brethren creep in as cheaters, and spies, -and Judases, dishonouring the name of Christ Jesus, and betraying his -witnesses: yet Satan himself, the accuser of the saints, cannot but -confess that multitudes of God’s witnesses, reproached with the names of -Brownists, and anabaptists, have kept themselves from the error of the -wicked, and grow in grace and knowledge of the Lord Jesus, endeavouring -to cleanse themselves from all filthiness both of flesh and spirit, and -to finish holiness in the fear of God. I will not make odious and envious -comparisons, but desire that all that name the name of the Lord Jesus -may depart wholly and for ever from iniquity. - - - - -CHAP. XXIV. - - -[Sidenote: Mr. Cotton.] - -Lastly he addeth, “That such as erring through simplicity and tenderness, -have grown in grace, have grown also to discern their lawful liberty in -the hearing of the word from English preachers.”[270] - -[Sidenote: Four sorts of backsliders from separation far from growth in -grace.] - -_Answer._ I will not question the uprightness of some who have gone -back from many truths of God which they have professed: yet mine own -experience of four sorts who have backslidden I shall report, for a -warning to all into whose hands these may come, to be like Antipas, Rev. -ii. [13,] a faithful witness to the death, to any of the truths of the -Lord Jesus, which he shall please to betrust them with: - -[Sidenote: Some backsliding turn to familism.] - -First, I have known no small number of such turn to absolute Familism, -and under their pretences of great raptures of love deny all obedience -to, or seeking after the pure ordinances and appointments of the Lord -Jesus. - -[Sidenote: Some to profaneness.] - -Secondly, others have laid the reins upon the necks of their consciences, -and like the dog licked up their vomit of former looseness and -profaneness of lip and life; and have been so far from growing in grace, -that they have turned the grace of God into wantonness. - -[Sidenote: Some to persecuting of others.] - -Thirdly, others backsliding have lost the beauty and shining of a tender -conscience toward God, and of a merciful compassion toward men, becoming -most fierce persecutors of their own formerly fellow-witnesses, and of -any other who have differed in conscience from them. - -[Sidenote: Some to languishing in sorrow and sadness, &c.] - -Lastly, others although preserved from familism, profaneness, and -persecuting of others, yet the leaf of their Christian course hath -withered, the latter beauty and savour of their holiness hath not been -like their former; and they have confessed and do, their sin, their -weakness, their bondage, and wish they were at liberty in their former -freedom; and some have gone with little peace, but sorrow to their -graves, confessing to myself and others, that God never prospered them, -in soul or body, since they sold away his truth, which once they had -bought and made profession of it never to sell it. - - - - -CHAP. XXV. - - -[Sidenote: Mr. Cotton.] - -Yea; but, saith he, “they have grown to discern their lawful liberty, to -return to the hearing of the word from English preachers.” - -[Sidenote: Mr. Canne’s answer to Mr. Robinson’s liberty of hearing.] - -_Answer._ Here I might engage myself in a controversy, which neither -this treatise will permit, nor is there need, since it hath pleased the -Father of lights to stir up the spirit of a faithful witness of his truth -in this particular, Mr. Canne, to make a large and faithful reply to a -book, printed in Mr. Robinson’s name, tending to prove such a lawful -liberty.[271] - -[Sidenote: Mr. Cotton’s confession concerning the ministry.] - -For such excellent and worthy persons whom Mr. Cotton here intends by -the name of English preachers, I acknowledge myself unworthy to hold -the candle to them: yet I shall humbly present what Mr. Cotton himself -professeth in three particulars: - -First, concerning this title, English preachers. - -Secondly, hearing the word from such English preachers. - -Thirdly, the lawful calling of such to the ministry or service, according -to Christ Jesus. - -[Sidenote: ποίμενες διδασκαλοὶ ἐπισκοποὶ πρεσβυτεροὶ Matt. xxviii. -μαθητέυειν. Preachers and pastors far different.] - -For the first, he acknowledgeth, that the ordinary ministers of the -gospel are pastors, teachers, bishops, overseers, elders, and that -their proper work is to feed and govern a truly converted, holy, and -godly people, gathered into a flock or church estate; and not properly -preachers to convert, beget, make disciples, which the apostles and -evangelists professedly were. Now then, that man that professeth himself -a minister, and professeth to feed a flock or church with the ordinances -of word and prayer, he must needs acknowledge that his proper work is not -to preach for conversion, which is most preposterous amongst a converted -Christian people, fed up with ordinances in church estate. So that, -according to Mr. Cotton’s confession, English preachers are not pastors, -teachers, bishops, elders, but preachers of glad news, evangelists, men -sent to convert, and gather churches, apostles, ambassadors, trumpeters, -with proclamation from the King of kings, to convert, subdue, bring in -rebellious, unconverted, unbelieving, unchristian souls to the obedience -and subjection of the Lord Jesus. - -[Sidenote: Conversion in a church accidental.] - -I readily confess that at the pastor’s, or shepherd’s feeding of his -flock, and the prophet’s prophecying in the church, an unbeliever coming -in is convinced, falls on his face and acknowledgeth God to be there: -yet this is accidental that any unbeliever should come in; and the -pastor’s work is to feed his flock, Acts xx. [28,] and prophecy is not -for unbelievers, but for them that believe, to edify, exhort, and comfort -the church, 1 Cor. xiv. 3, 22. - -[Sidenote: Personal repentance wrought in thousands by godly persons in -popish ministries.] - -I also readily acknowledge, that it hath pleased God to work a personal -repentance in the hearts of thousands in Germany, England, Low Countries, -France, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain, -Rome, not only by such men who decline the name of bishops, priests, -deacons, the constituted ministry of England hitherto; but also by -such as have owned them, as Luther remaining a monk, and famous holy -men remaining and burning Lord Bishops. For all this hath been under -the notion of ministers feeding their flocks, not of preachers sent to -convert the unconverted and unbelieving. - -[Sidenote: To preach mainly for conversion of that people to whom a -man stands shepherd, as to a converted people and flock of Christ, a -dangerous disorder. God’s people must seek after a ministry sent by -Christ to convert.] - -This passage I present for two reasons; First because so many excellent -and worthy persons mainly preach for conversion, as conceiving, and -that truly, the body of the people of England to be in a natural and -unregenerate estate; and yet account they themselves fixed and constant -officers and ministers to particular parishes or congregations, unto -whom they also administer the holy things of God, though sometimes few, -and sometimes none regenerate or new born have been found amongst them; -which is a matter of high concernment touching the name of the Lord Jesus -Christ, and the souls of men. Secondly, that in these great earthquakes, -wherein it pleaseth God to shake foundations civil and spiritual, -such a ministry of Christ Jesus may be sought after whose proper work -is preaching, for converting and gathering of true penitents to the -fellowship of the Son of God. - - - - -CHAP. XXVI. - - -[Sidenote: Mr. Cotton.] - -The second thing which Mr. Cotton himself hath professed concerning -English preachers is, that “although the word, yet not the seals may -be received from them: because,” saith he, “there is no communion in -hearing, and the word is to be preached to all, but the seals,” he -conceives, and that rightly, “are profaned in being dispensed to the -ungodly, &c.” - -[Sidenote: The communion or fellowship of the word taught in a church -estate.] - -_Answer._ Mr. Cotton himself maintaineth, that “the dispensing of the -word in a church estate, is Christ’s feeding of his flock, Cant. i. 8: -Christ’s kissing of his spouse, or wife, Cant. i. 2: Christ’s embracing -of his spouse in the marriage bed, Cant. i. 16: Christ’s nursing of his -children at his wife’s breast, Cant. iv.:” and is there no communion -between the shepherd and his sheep? the husband and his wife in chaste -kisses and embraces? and the mother and her child at the breast? - -Besides, he confesseth, that that fellowship in the gospel, Phil. i. -5, is a fellowship or communion in the apostles’ doctrine, community, -breaking of bread, and prayer, in which the first church continued, Acts -ii. 46. All which overthrows that doctrine of a lawful participation -of the word and prayer in a church estate, where it is not lawful to -communicate in the breaking of bread or seals.[272] - - - - -CHAP. XXVII. - - -[Sidenote: Eminent ministers, so accounted in Old England, profess -themselves private Christians in New England.] - -Thirdly, concerning the lawful commission or calling of English -preachers. Mr. Cotton himself, and others most eminent in New England, -have freely confest, that notwithstanding their former profession of -ministry in Old England, yea, in New England, until they received -a calling from a particular church, that they were but private -Christians.[273] - -Secondly, that Christ Jesus hath appointed no other calling to the -ministry, but such as they practise in New England; and therefore -consequently, that all other which is not from a particular congregation -of godly persons, is none of Christ’s.[274] - -[Sidenote: False callings or commissions for the ministry.] - -As first, a calling or commission received from the bishops. - -Secondly, from a parish of natural and unregenerate persons. - -Thirdly, from some few godly persons, yet remaining in church fellowship -after the parish way. - -Lastly, that eminent gifts and abilities are but qualifications fitting -and preparing for a call or office, according to 1 Tim. iii. Tit. i. All -which premises duly considered, I humbly desire of the Father of lights, -that Mr. Cotton, and all that fear God, may try what will abide the -fiery trial in this particular, when the Lord Jesus shall be revealed in -flaming fire, &c. - - - - -CHAP. XXVIII. - - -[Sidenote: Mr. Cotton.] - -The close of his letter is an answer to a passage of mine, which he -repeateth in an objection thus: “But this you fear is to condemn the -witnesses of Jesus, the separate churches in London and elsewhere, and -our jealous God will visit us for such arrearages: yea, the curse of -the angel to Meroz will fall upon us, because we come not forth to help -Jehovah against the mighty: we pray not for them, we come not at them, -(but at parishes frequently); yea, we reproach and censure them.” - -To which he answereth, “that neither Christ nor his apostles after him, -nor prophets before him, ever delivered that way. That they fear not the -angel’s curse, because it is not to help Jehovah but Satan, to withdraw -people from the parishes where they have found more presence of Christ, -and evidence of his Spirit, than in separated churches: that they pray -not for them, because they cannot pray in faith for a blessing upon their -separation: and that it is little comfort to hear of separated churches, -as being the inventions of men; and blames them, that being desirous of -reformation, they stumble not only at the inventions of men, but for -their sakes at the ordinances of the Lord: because they separate not only -from the parishes, but from the church at Plymouth, and of that whereof -Mr. Lathrop was pastor,[275] who, as he saith, not only refuse all the -inventions of men, but choose to serve the Lord in his own ordinances. -Only, lastly, he professeth his inward sorrow that myself help erring, -though zealous souls, against the mighty ordinances of the Lord, which -whosoever stumble at shall be broken, because whosoever will not kiss the -Son, that is, will not hear and embrace the words of his mouth, shall -perish in their way.” - -_Answer._ However Mr. Cotton believes and writes of this point, yet hath -he not duly considered these following particulars. - -[Sidenote: The garden of the churches of both Old and New Testament, -planted with an hedge or wall of separation from the world. When God’s -people neglect to maintain that hedge or wall, God hath turned his garden -into a wilderness.] - -First, the faithful labours of many witnesses of Jesus Christ, extant to -the world, abundantly proving, that the church of the Jews under the Old -Testament in the type, and the church of the Christians under the New -Testament in the antitype, were both separate from the world; and that -when they have opened a gap in the hedge, or wall of separation, between -the garden of the church and the wilderness of the world, God hath ever -broke down the wall itself, removed the candlestick, &c. and made his -garden a wilderness, as at this day. And that therefore if he will ever -please to restore his garden and paradise again, it must of necessity be -walled in peculiarly unto himself from the world, and that all that shall -be saved out of the world are to be transplanted out of the wilderness of -the world, and added unto his church or garden.[276] - -[Sidenote: The nonconformist’s grounds necessarily enforce a separation -of the church from the unclean, in clean and holy things.] - -Secondly, that all the grounds and principles leading to oppose bishops, -ceremonies, common prayer, prostitution of the ordinances of Christ to -the ungodly, and to the true practice of Christ’s own ordinances, do -necessarily, as before I intimated, and Mr. Canne hath fully proved, -conclude a separation of holy from unholy, penitent from impenitent, -godly from ungodly, &c; and that to frame any other building upon such -grounds and foundations, is no other than to raise the form of a square -house upon the keel of a ship, which will never prove a soul saving true -ark or church of Jesus Christ, according to the pattern. - -[Sidenote: The great suffering for this cause.] - -Thirdly, the multitudes of holy and faithful men and women, who since -Queen Mary’s days have witnessed this truth by writing, disputing, and -in suffering loss of goods and friends, in imprisonments, banishments, -death, &c.—I confess the nonconformists have suffered also; but they that -have suffered for this cause, have far exceeded, in not only witnessing -to those grounds of the nonconformists, but to those truths also, the -unavoidable conclusions of the nonconformists’ principles. - -[Sidenote: Mr. Cotton’s and others’ zealous practice of separation in New -England. Mr. Cotton allowing liberty to frequent those parishes in Old -England: which parishes he himself persecutes in New England.] - -Fourthly, what is that which Mr. Cotton and so many hundreds fearing -God in New England walk in, but a way of separation? Of what matter do -they profess to constitute their churches, but of true godly persons? -In what form do they cast this matter, but by a voluntary uniting, or -adding of such godly persons, whom they carefully examine, and cause to -make a public confession of sin, and profession of their knowledge and -grace in Christ?[277] Nay; when other English have attempted to set up -a congregation after the parishional way, have they not been suppressed? -Yea; have they not professedly and lately answered many worthy persons, -whom they account godly ministers and people, that they could not permit -them to live in the same commonwealth together with them, if they set -up any other church and worship than what themselves practise?[278] -Let their own souls, and the souls of others seriously ponder in the -fear of God, what should be the reason why themselves so practising, -should persecute others for not leaving open a gap of liberty to escape -persecution and the cross of Christ, by frequenting the parishes in Old -England, which parishes themselves persecute in New England, and will not -permit them to breathe in the common air amongst them. - -[Sidenote: A great mystery in the escaping of the cross of Christ.] - -Fifthly, in the parishes, which Mr. Cotton holds but the inventions of -men,[279] however they would have liberty to frequent the worship of the -word, yet they separate from the sacraments; and yet, according to Mr. -Cotton’s own principles, as before, there is as true communion in the -ministration of the word in a church estate as in the seals: what mystery -should be in this, but that here also the cross or gibbet of Christ may -be avoided in a great measure, if persons come to church, &c. - -[Sidenote: The New English churches pretended by some to be purer than -the first established by the apostles.] - -Lastly, however, he saith, he hath not found such presence of Christ, -and evidence of his Spirit in such churches, as in the parishes: what -should be the reason of their great rejoicings and boastings of their -own separations in New England, insomuch that some of the most eminent -amongst them have affirmed that even the apostles’ churches were not so -pure? Surely if the same New English churches were in Old England, they -could not meet without persecution, which therefore in Old England they -avoid by frequenting the way of church worship, which in New England they -persecute—the parishes. - -[Sidenote: The reformation desired now had been accounted heresy in -Edward the Sixth’s days.] - -Upon these considerations, how can Mr. Cotton be offended that I should -help (as he calls them) any zealous souls, not against the mighty -ordinances of the Lord Jesus, but to seek after the Lord Jesus without -halting? Yea; why should Mr. Cotton, or any desirous to practise -reformation, kindle a fire of persecution against such zealous souls, -especially considering that themselves, had they so inveighed against -bishops, common prayer, &c., in Edward the Sixth’s days, had been -accounted as great heretics, in those reforming times, as any now can -be in these? yet would it have been then, and since hath it been, great -oppression and tyranny to persecute their consciences, and still will it -be for them to persecute the consciences of others in Old or New England. - -[Sidenote: Persecution is unjust oppression wheresoever.] - -How can I better end than Mr. Cotton doth, by warning, that all that will -not kiss the Son, that is, hear and embrace the words of his mouth, shall -perish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul -to whom these lines may come, seriously to consider in this controversy, -if the Lord Jesus were himself in person in Old or New England, what -church, what ministry, what worship, what government he would set up, and -what persecution he would practise toward them that would not receive -Him?[280] - - - - -FOOTNOTES - - -[1] Bancroft’s Hist. of U. S. i. 342. Knowles’ Life of R. Williams, p. 31. - -[2] See Broadmead Records, Introd. p. xxii. - -[3] Neal’s Hist. of N. England, i. 141, 144. Baillie’s Dissuasive, p. 66. -Mather’s Magnalia, i. 19. - -[4] Neal, i. 144. Bancroft, i. 350. Cotton Mather’s Magnalia, book i. p. -19. Backus’ Hist. of Baptists in New England, i. 45. - -[5] Knowles, p. 37. - -[6] Bancroft, i. 367. - -[7] Knowles, p. 23, 391. Backus, i. 508. - -[8] “Master Cotton may call to mind that the discusser [Williams], riding -with himself and one other of precious memory, Master Hooker, to and -from Sempringham, presented his arguments from scripture, why he durst -not join with them in their use of Common Prayer.” Bloody Tenent more -Bloody, p. 12. See also pp. 43 and 374 of the present volume. Baillie’s -Dissuasive, p. 55. - -[9] In his letter to Major Mason, he refers to “King James, whom I have -spoke with.” Knowles, p. 31. - -[10] Such is Governor Winthrop’s testimony. Knowles, p. 46. - -[11] Welde’s Answer to W. R. p. 10. 4to. 1644. - -[12] Backus, i. 54, 57. - -[13] See pp. 287, 247, 353. Knowles, pp. 45, 49. Backus, i. 49. Bancroft, -i. 360. At Taunton, the minister, Mr. Streete, “publicly and earnestly -persuaded his church members to give land to none but such as might be -fit for church members: yea, not to receive such English into the town.” -Bloody Tenent more Bloody, p. 283. By a subsequent law no church could be -constituted without the sanction of the magistrates: and the members of -any church formed without it, were deprived of the franchise. Backus, i. -77. - -[14] See pp. 247, 287, 353, &c. “Mr. Cotton effectually recommended, -that none should be elected nor electors therein, except such as were -visible subjects of our Lord Jesus Christ, personally confederated in our -churches.” Mather’s Magnalia, b. iii. p. 21. - -[15] Backus, i. 54. Knowles, p. 50. - -[16] Knowles, p. 53. Mr. Cotton, in his Answer to Roger Williams, tells -us that “elder Brewster warned the whole church of the danger of his -spirit, which moved the better part of the church to be glad of his -removal from them into the Bay.” Cotton’s Answer, p. 4. - -[17] Mather’s Magnalia, iii. 20. Cotton’s Way of Cong. Churches, pp. 16, -30. - -[18] Knowles, pp. 42, 43. “It was requested of Mr. Cotton,” says his -descendant Cotton Mather, “that he would from the laws wherewith God -governed his ancient people, form an abstract of such as were of a moral -and lasting equity; which he performed as acceptably as judiciously.... -He propounded unto them, an endeavour after a theocracy, as near as might -be to that which was the glory of Israel, the peculiar people.” Magnalia, -iii. 20. Backus, i. 79. - -[19] Knowles, p. 57, 61. Master John Cotton’s Answer to Master Roger -Williams, p. 4. This is usually bound up with the “Bloudy Tenent Washed,” -and cited as part II.: it is, however, a separate piece, and separately -paged, and is Cotton’s Answer to the second treatise in this volume. - -[20] Cotton’s Answer, p. 4. Knowles, p. 61. Mather, vii. 7. Backus, i. 57. - -[21] Knowles, p. 66. - -[22] So Winthrop. Knowles, pp. 68-70. Backus, i. 67, 68. See also p. 422 -of this volume. Cotton’s Answer, p. 4. - -[23] See p. 372. Cotton’s Answer, pp. 5, 9. Cotton treats his sickness as -a “check from the hand of God,” p. 56. - -[24] See pp. 387, 388. Bancroft, i. 373. - -[25] Knowles, pp. 71, 72. The sentence was as follows:—“Whereas Mr. Roger -Williams, one of the elders of the church of Salem, hath broached and -divulged divers new and dangerous opinions, against the authority of -magistrates; as also writ letters of defamation, both of the magistrates -and churches here, and that before any conviction, and yet maintaineth -the same without any retractation; it is therefore ordered that the said -Mr. Williams shall depart out of this jurisdiction within six weeks, now -next ensuing, which, if he neglect to perform, it shall be lawful for the -governor and two of the magistrates to send him to some place out of this -jurisdiction, not to return any more without licence from the Court.” -Backus, i. 69, 70. - -[26] Cotton’s Answer, p. 26. - -[27] Cotton’s Answer, pp. 27-30. - -[28] Bloody Tenent more Bloody, p. 276. - -[29] Bancroft, i. 327. - -[30] See pp. 249, 257, 262. Mr. Cotton pleads that anabaptists and others -were not compelled _against_ conscience; nor were they punished for -conscience’ sake; but for _sinning_ against conscience. Tenent Washed, -pp. 165, 189; Backus, i. 98. - -[31] See pp. 186, 331; Bloody Tenent more Bloody, p. 122. By the law of -September 6, 1638, the time was extended to six months. Backus, i. 45, -98; Bancroft, i. 349. - -[32] “The Lady Moody, a wise and amiable religious woman, being taken -with the error of denying baptism to infants, was dealt withal by many -of the elders and others, and admonished by the church at Salem.” To -avoid more trouble, she went amongst the Dutch; but was excommunicated. -In 1651, the Rev. J. Clarke and Mr. O. Holmes, of Rhode Island, for -visiting a sick baptist brother in Massachusetts, were arrested, fined, -imprisoned, and whipped. At an earlier period, they had been compelled to -leave Plymouth for their opinions. Mr. Cotton approved of this. Backus, -i. 146, 207, 225. - -[33] Williams’s Letter to Endicot. Bloody Tenent more Bloody, p. 305. See -p. 245. - -[34] “Whilst he lived at Salem, he neither admitted, nor permitted -any church members but such as rejected all communion with the parish -assemblies, so much as in hearing the word amongst them.” Cotton’s -Answer, p. 64. See p. 397 of this volume. - -[35] “The substance of the true estate of churches abideth in their -congregational assemblies.” Cotton’s Answer, p. 109. Cotton refers here -to the parish congregations. - -[36] See pp. 243, 244, 392. Mather’s Magnalia, i. 21. - -[37] Cotton charges Williams with attempting to draw away the Salem -church from holding communion with all the churches of the Bay, “because -we tolerated our members to hear the word in the parishes of England.” -Tenent Washed, p. 166. - -[38] See p. 246. Bloody Tenent more Bloody, p. 230. - -[39] It must have reached Williams _after_ his settlement at Providence. -Cotton, in 1647, says he wrote it about “half a score years ago,” which -would give the date of 1637. - -[40] See p. 377. Cotton’s Answer, p. 8, 9, 13, 36-39. “I did never intend -to say that I did not consent to the justice of the sentence when it was -passed.” - -[41] Cotton says, “Some of his friends went to the place appointed by -himself beforehand, to make provision of housing and other necessaries -against his coming.” Answer p. 8. This, however, is very doubtful. - -[42] See p. 388. Knowles, p. 73. Backus, i. 70. Governor Winthrop had -privately advised him to leave the colony. The friendship of this -eminent man was of frequent service to our exile. Cotton declares that -the officer who served the warrant saw “no sign of sickness upon him.” -Answer, p. 57. This he might not choose to see. - -[43] See p. 370. Knowles, p. 395. - -[44] Now called Rehoboth. - -[45] Quoted from his “Key,” &c., by Knowles, p. 101. - -[46] The land at this spot still bears the designation of “What Cheer.” - -[47] The vivid and dramatic poem of Judge Durfee, entitled “What Cheer?” -is founded on the supposed events of his journey through this howling -wilderness, and amid its savage inhabitants. - -[48] Letter to Major Mason. Knowles p. 394, Benedict, p. 449. - -[49] This view has been ably advocated by General Fessenden, from whose -manuscript some of the above particulars are taken by Benedict, in the -new edition of his Hist. of the Baptists, p. 449. - -[50] Knowles, p. 103, 112. Backus, i. 90, 94. - -[51] Letter to Mason. Knowles, p. 398. - -[52] Backus, i. 95, 115. Knowles, p. 148. - -[53] Knowles, p. 149, 395. - -[54] Knowles, p. 165. Benedict, p. 441. Backus, i. 105. - -[55] Backus, i. 107. Knowles, p. 176. Hanbury, iii. 571. - -[56] Backus, i. 107, 108. Knowles, p. 170. - -[57] As p. 40. Cotton says, he fell “from all ordinances of Christ -dispensed in any church way, till God shall stir up himself, or some new -apostles, to recover and restore all ordinances, and churches of Christ -out of the ruins of anti-christian apostacy.” Cotton’s Answer, p. 2. The -insinuation in this passage is both unjust and untrue. - -[58] Pp. 4, 379. Knowles, p. 172. Callender’s Historical Discourse, by -Dr. R. Elton, p. 101. - -[59] Cotton’s Answer, p. 9. - -[60] Knowles, p. 181. Callender, p. 159. Backus, i. 112. Bancroft, i. -380. The attachment of the Rhode Islanders to this great principle -receives a curious illustration in the case of one Joshua Verin, who was -deprived for a time of his franchise for refusing to his wife liberty -of conscience, in not permitting her to go to Mr. Williams’s meeting as -often as requisite. Backus, i. 95. - -[61] Backus, i. 147. - -[62] Backus, i. 148. Knowles, p. 198. - -[63] Elton, in notes to Callender, p. 230. Knowles, p. 208. - -[64] See p. 36. - -[65] See Tracts on Liberty of Conscience, pp. 214-225. - -[66] Bloudy Tenent Washed, p. 1. - -[67] Bloody Tenent yet more Bloody, pp. 4, 290. The only edition known to -us of the prisoner’s arguments with Mr. Cotton’s reply, is of the date -1646, with the following title: “The Controversie concerning Liberty -of Conscience in Matters of Religion, truly stated, and distinctly and -plainly handled by Mr. John Cotton of Boston in New England. By way of -answer to some arguments to the contrary sent unto him, wherein you have, -against all cavils of turbulent spirits, clearly manifested wherein -liberty of conscience in matters of religion ought to be permitted, and -in what cases it ought not, by the said Mr. Cotton. London. Printed -for Thomas Banks. 1646.” It is a quarto pamphlet of fourteen pages, -and signed _John Cotton_, and agrees with Williams’s copy of it in the -“Bloudy Tenent.” - -[68] See p. 189. - -[69] Bloody Tenent Washed, pp. 150, 192. - -[70] Bloody Tenent more Bloody, pp. 222, 291. - -[71] Mather’s Magnalia, iii. 128, v. 22. - -[72] Backus, i. 66. - -[73] Bloody Tenent more Bloody, p. 38. - -[74] Tracts on Liberty of Conscience and Persecution, 1614-1661. Hanserd -Knollys Society, 1846. - -[75] The Second Part of the Vanity and Childishness of Infants’ Baptism. -By A. R. p. 27. London, 1642. - -[76] In “M. S. to A. S. with a Plea for Liberty of Conscience in a Church -Way, &c.” London, 1644. 4to. pp. 110. Also in “Θεομαχία; or, the grand -imprudence of fighting against God,” &c., 4to. 1644. - -[77] London, 4to. 1644, p. 13. Cotton’s Answer, p. 2. Orme’s Life of -Owen, p. 100. - -[78] Tracts on Lib. of Conscience, p. 270. - -[79] These differences are stated by Mr. Gammell in his Life of Williams, -p. 215, to exist in the _two_ copies he has seen in America. The only -copies we have seen in this country, are those in the Bodleian Library, -and the British Museum; _both_ of which have the table of errata. - -[80] Baillie’s Dissuasive. Epist. Introd. ed. 1645. Hanbury’s Memorials, -ii. 403; iii. 110, 127. - -[81] Bloody Tenent more Bloody, p. 38. - -[82] The two parts of this work are quoted in the notes to this volume, -as “Cotton’s Reply,” and “Cotton’s Answer.” - -[83] [See Tracts on Liberty of Conscience and Persecution, p. 217. -Hanserd Knollys Society, 1846.] - -[84] Essay of Religion. [Eos qui conscientias premi, iisque vim inferri -suadent, sub illo dogmate, cupiditates suas subtexere, illamque rem sua -interesse, putare. De Unitate Ecclesiæ.] - -[85] It is rarely seen that ever persons were persecuted for their -conscience, but by such persecution they were confirmed and hardened in -their conscience. - -[86] [See Tracts on Liberty of Conscience, pp. 214-224.] - -[87] Sozom. lib. 1. Eccles. Hist. chap. 19, 20. [Fleury, Eccles. Hist. -Liv. xi. c. 23. “The impious Arius was banished into one of the remote -provinces of Illyricum.... The emperor had now imbibed the spirit of -controversy, and the angry, sarcastic style of his edicts was designed to -inspire his subjects with the hatred which he had conceived against the -enemies of Christ.” Gibbon, Decline and Fall, p. 317. 8vo. edit.] - -[88] In Epist. 166. [Tunc Constantinus prior contrá partem Donati -severissimam legem. Hunc imitati filii ejus talia præceperunt. Quibus -succedens Julianus deserto Christi et inimicus, supplicantibus vestris -Rogatiano et Pontio libertatem perditioni partis Donati permisit—Huic -successit Jovianus—Deinde Valentinianus, legite quam contra vos jusserit. -Inde Gratianus et Theodosius—Veri Christiani non pro heretico errore -pœnas justissimas sicut vos, sed pro catholica veritate passiones -gloriosissimas pertulerunt. S. Aug. Opera, Tom. ii. fol. 156. Ed. -Venetiis, 1552.] - -[89] [Igitur et scintilla statim ut apparuerit, extinguenda est, et -fermentum a massæ vicinia se movendum, secandæ putridæ carnes, et -scabiosum animalia caulis ovium repellendum, ne tota domus, massa, -corpus, et pecora ardeat, corrumpatur, putrescat, intereant. Arius in -Alexandria una scintilla fuit, sed quia non statim oppressa est, totum -orbem ejus flamma populata est. S. Hieronymi Opera. Tom. iii, p. 927. -Parisiis, 1609. ed.] - -[90] [Sunt duo libri mei, quorum titulos est contra partem Donati. In -quorum primo libro dixi non mihi placere ullius seculari potestatis -impetu schismaticos ad communionem violenter arctari. Quod (et) vere mihi -non placebat, qua nondum expertus eram, vel quantum mali eorum auderet -impunitas, vel quantum eis in melius mutandis conferre posset diligentia -disciplinæ. Retract. ii. Opera, tom. i. fol. 10. To the same effect in -Epist. 48, 50, tom. ii. fol. 35, 45. Quid enim non isti juste patiuntur, -cum ex altissimo dei presidentis, et ad cavendum ignem æternum flagellis -talibus admonentis judicio patiuntur, et merito criminum, et ordine -potestatum? Contra Epist. Parmen. tom. vii. fol. 4. Tract xi. in Evang. -Joann. tom. ix.] - -[91] [Vindicavit (diximus) Moyses, vindicavit Helias, vindicavit Phinees. -Vindicavit Macarius. Si nihil offenderant, qui occisi esse dicuntur, -fit Macarius reus, in eo quod solus nobis nescientibus, et vobis -provocantibus fecit. S. Optati Opera, p. 75. Parisiis, 1679.] - -[92] [Melius proculdubio gladio coercentur, illius videlicet qui non sine -causa gladium portat, quam in suum errorem multos trajicere permittantur. -Dei enim minister ille est, vindex in iram ei qui male agit. Opera, tom. -iii. p. 369. edit. Parisiis, 1836.] - -[93] [Fidelis expositio errorum Mich. Serveti et brevis eorundem -refutatio, ubi docetur, jure gladii coercendos esse hæreticos. Calvini -Tract. Theol. p. 686. edit. 1597.] - -[94] [Beza Tract. Theol. tom. i. p. 85. edit. 1582.] - -[95] [Aretius. Hist. Val. Gentilis. Geneva, 1567.] - -[96] [“Thus a man may find a knot in a bulrush, yea, thus a man that were -disposed might find fault with the comforts of God for not being full and -complete.” Reply of Cotton in The Bloudy Tenent Wash’d and made White in -the Bloud of the Lambe, p. 4, edit. 1647.] - -[97] [“Fundamental doctrines are of two sorts: some hold forth the -foundation of Christian religion—others concern the foundation of the -church. I speak of the former sort of these only—the other sort I look at -as less principal, in comparison of these.” Cotton’s Reply, p. 5.] - -[98] [“It is not truly said, that the Spirit of God maketh the ministry -one of the foundations of Christian religion, for it is only a foundation -of church order, not of faith, or religion.” Cotton’s Reply, p. 8.] - -[99] [In his Reply, Mr. Cotton affects to have forgotten these -admonitions and arguments; but Mr. Williams, in his rejoinder, reminds -him that once, when riding together in company with Mr. Hooker to and -from Sempringham, Mr. Williams did thus address Mr. Cotton, whose reply -was to the effect, “that he selected the good and best prayers in his use -of that book, as the author of the Council of Trent used to do.” Cotton’s -Reply, p. 8; Williams’ Bloudy Tenent made yet more Bloudy, p. 12.] - -[100] It pleaseth God sometimes, beyond his promise, to convey blessings -and comfort to His, in false worships. - -[101] [“Though I say, that it is not lawful to persecute any, though -erring in fundamental and weighty points, till after once or twice -admonition, I do not therefore say, that after once or twice admonition, -then such consciences may be persecuted. _But that if such a man, after -such admonition, shall still persist in the error of his way, and be -therefore punished, he is not persecuted for cause of conscience, but -for sinning against his conscience...._ It was no part of my words or -meaning, to say, that every heretic, though erring in some fundamental -and weighty points, and for the same excommunicated, shall forthwith be -punished by the civil magistrate; unless it do afterwards appear that he -break forth further, either into blasphemy, or idolatry, or seducement of -others to his heretical pernicious ways.” Cotton’s Reply, p. 27.] - -[102] [“In alleging that place, I intended no other persecution, but -the church’s against such an heretic by excommunication.... Verily -excommunication is a persecution, and a lawful persecution, if the -cause be just offence; as the angel of the Lord is said to persecute -the wicked, Psal. xxxv. 6.... Sure it is the Lord Jesus accounteth it a -persecution to his disciples, to be delivered up into the synagogues, and -to be cast forth out of the synagogues, Luke xxi. 12, with John xvi. 2.” -Cotton’s Reply, p. 32.] - -[103] [“And for the civil state, we know no ground they have to persecute -Jews, or Turks, or other pagans, for cause of religion, though they all -err in fundamentals. No, nor would I exempt anti-christians neither -from toleration, notwithstanding their fundamental errors, unless -after conviction they still continue to seduce simple souls into their -damnable and pernicious heresies: as into the worship of false gods, -into confidence of their own merits for justification, into seditious -conspiracies against the lives and states of such princes as will not -submit their consciences to the bishop of Rome.” Cotton’s Reply, p. 33.] - -[104] [“This is too vast an hyperbole: as if murderers, seditious -persons, rebels, traitors, were none of them such as did break the city’s -or kingdom’s peace at all; but they only who are too sharp against -corruptions in religion.” Cotton’s Reply, p. 36.] - -[105] [“What hurt do they get by being caught? Hypocrites, and corrupt -doctrines and practices, if they be found like unto good Christians, or -sound truths, what hurt do they catch when I say such are to be tolerated -to the end of the world? But—I acknowledge—that by tares are meant such -kind of evil persons as are like unto the good.” Cotton’s Reply, p. 37.] - -[106] [“If the Discusser had cast his eye a little lower, he might have -found that Christ interpreteth the tares not only to be persons, but -things, πάντα τὰ σκάνδαλα, all things that offend, as well as those that -do iniquity. But I shall not stick upon that at all. Let the tares be -persons, whether hypocrites, like unto true Christians, or holders forth -of scandalous and corrupt doctrines and practices like unto sound.” -Cotton’s Reply, p. 38.] - -[107] Hence were the witnesses of Christ, Wickliff and others, in Henry -the Fourth’s reign, called Lollards, as some say, from Lolia, weeds -known well enough, hence taken for sign of barrenness: Infelix lolium et -steriles dominantur avenæ. Others conceive they were so called from one -Lollard, &c.; but all papists accounted them as tares because of their -profession. - -[108] [“It is not true that ζιζάνια signifieth all those weeds that grow -up with the corn. For they be a special weed, growing up chiefly amongst -the wheat, more like to barley.... Neither is it true, that tares are -commonly and generally known as soon as they appear.... Yea, the servants -of the husbandman did not discern the tares from the wheat, till the -blade was sprung up, and brought forth fruit. It is like enough, they did -not suspect them at all by reason of the great likeness that was between -them whilst they were both in the blade.” Cotton’s Reply, p. 40.] - -[109] [“1. It is true, Christ expoundeth the field to be the world; but -he meant not the wide world, but, by an usual trope, the church scattered -throughout the world.... 2. If the field should be the world, and the -tares anti-christians and false Christians: it is true, Satan sowed them -in God’s field, but he sowed them in the church.... 3. It is not the will -of Christ, that anti-christ and anti-christians, and anti-christianity, -should be tolerated in the world, until the end of the world. For God -will put it into the hearts of faithful princes, in fulness of time, to -hate the whore, to leave her desolate and naked, &c. Rev. xvii. 16, 17.” -Cotton’s Reply, pp. 41, 42.] - -[110] [“It is no impeachment to the wisdom of Christ to call his elect -churches and saints throughout the world, by the name of the world.... -It is no more an improper speech, to call the church the world, than to -speak of Christ as dying for the world, when he died for his church.” Ib. -p. 43.] - -[111] [“1. Did not Christ preach and sow the seed of the word to -all those four sorts of hearers? And yet he was the minister of the -circumcision, and preached seldom to any, but to church members, members -of the church of Israel.... 2. If the children of church members be in -the church, and of the church, till they give occasion of rejection, -then they growing up to years become some of them like the highway side, -others like the stony, &c.... 3. It is the work of the church to seek -the changing of the bad into the good ground. For is it not the proper -work of the church, to bring on the children to become the sincere people -of God?... 4. There is not such resemblance between highway-side ground -and good ground, as is between tares and wheat. Nor would the servants -ever ask the question, whether they should pluck up weeds out of the -highway-side, &c.” Cotton’s Reply, pp. 44, 45.] - -[112] [“1. These tares are not such sinners as are contrary to the -children of the kingdom; for then none should be opposite to them but -they. 2. The tares were not discerned at first till the blade was sprung -up, and brought forth fruit.” Cotton’s Reply, p. 45.] - -[113] [“Neither is it true that anti-christians are to be let alone -by the ordinance of Christ, till the end of the world. For what if -the members of a Christian church shall some of them apostate to -anti-christian superstition and idolatry, doth the ordinance of Christ -bind the hands of the church to let them alone? Besides, what if any -anti-christian persons, out of zeal to the catholic cause, and out of -conscience to the command of their superiors, should seek to destroy the -king and parliament, should such an one by any ordinance of Christ be let -alone in the civil state?” Cotton’s Reply, p. 47.] - -[114] [“Let it be again denied, that hypocrites, when they appear to -be hypocrites, are to be purged out by the government of the church. -Otherwise they may soon root out, sometime or other, the best wheat in -God’s field, and the sweetest flowers in the garden, who sometimes lose -their fatness and sweetness for a season.” Cotton’s Reply, p. 48.] - -[115] [“Not every hypocrite, but only such, who either walk inordinately -without a calling, or idly and negligently in his calling.” Ib. p. 49.] - -[116] [“But what if their worship and consciences incite them to civil -offences? How shall then the civil state keep itself safe with a civil -sword?” Cotton’s Reply, p. 50.] - -[117] [“But if their members be leavened with anti-christian idolatry -and superstition, and yet must be tolerated—will not a little leaven, so -tolerated, leaven the whole lump? How then is the safety of the church -guarded?” Ib. p. 50.] - -[118] [“The elect of God shall be saved: but yet if idolaters and -seducers be tolerated—the church will stand guilty before God of the -seduction and corruption of the people of God.” Ib. p. 50.] - -[119] [“There is no fear of plucking up the wheat, by rooting out -idolaters and seducers—the censures inflicted (upon God’s people), would -be blessed of God to their recovery and healing.” Cotton’s Reply, p. 51.] - -[120] [“It would as well plead for the toleration of murderers, robbers, -adulterers, extortioners, &c., for all these will the mighty angels -gather into bundles, &c.” Cotton’s Reply, p. 51.] - -[121] [“Certain it is from the word of truth, that the anti-christian -kingdom shall be destroyed and rooted up by Christian princes and states -long before the great harvest of the end of the world.... And either such -princes must perform this great work without prayer, and then it were not -sanctified to God, or if it be a sacrifice sanctified to God, they must -pray for their desolation before they inflict it.” Cotton’s Reply, p. 53.] - -[122] [“It might as truly be said the ministers of Christ are forbidden -to denounce present or speedy destruction to any murderers, &c.” Cotton’s -Reply, p. 54.] - -[123] [“It is moral equity, that blasphemers, and apostate idolaters -seducing others to idolatry, should be put to death, Levit. xxiv. 16.... -The external equity of that judicial law of Moses was of moral force, and -bindeth all princes to express that zeal and indignation, both, against -blasphemy in such as fall under their just power, which Ahab neglected; -and against seduction to idolatry, which Ahab executed, or else Elijah, -or some others, by his consent.” Cotton’s Reply, p. 55.] - -[124] [“It was no just cause for the civil magistrate to punish the -Pharisees, for that they took unjust offence against Christ’s wholesome -doctrine. For neither was the doctrine itself a fundamental truth; -nor was their offence against it a fundamental error, though it was -dangerous. Besides, the civil magistrates had no law established about -doctrines, or offences of that nature. And therefore, they could take no -judicial cognizance of any complaint presented to them about the same.” -Cotton’s Reply, p. 57.] - -[125] [“Paul’s appeal to Cæsar, was about the wrongs done unto the Jews. -The wrongs to them were not only civil, but church offences, which Paul -denied.... A man may be such an offender in matters of religion, against -the law of God, against the church, as well as in civil matters against -Cæsar, as to be worthy of death.... Paul, or any such like servant -of Christ, if he should commit any such offence, he would not refuse -judgment unto death.” Ib. p. 59.] - -[126] [“We do not say, It is the holy will and purpose of God to -establish the doctrine and kingdom of his Son only this way, to wit, by -the help of civil authority. For it is his will also to magnify his power -in establishing the same ... by the sufferings of his saints, and by -the bloody swords of persecuting magistrates: ... but it is the duty of -magistrates to know the Son, acknowledge his kingdom, and submit their -thrones and crowns to it, &c.” Cotton’s Reply, p. 61.] - -[127] [“We do not allege that place in Isaiah, to prove kings and queens -to be judges of ecclesiastical causes; but to be providers for the -church’s well-being, and protectors of it.” Cotton’s Reply, p. 61.] - -[128] [“We do not hold it lawful for a Christian magistrate to compel -by civil sword either Pharisee, or any Jew, or pagan, to profess the -religion, or doctrine, of the Lord Jesus, much less do we think it meet -for a private Christian to provoke either Jewish or pagan magistrates to -compel Pharisees to submit to the doctrine or religion of Christ Jesus.” -Cotton’s Reply, p. 64. On this Mr. Williams observes, that Mr. Cotton -believes “it is no compulsion to make laws with penalties for all to come -to church and to public worship.” Bloudy Tenent yet more Bloudy, p. 87.] - -[129] [“When the corruption, or destruction of souls, is a destruction -also of lives, liberties, estates of men, _lex talionis_ calleth for, not -only soul for soul, but life for life.” Cotton’s Reply, p. 64.] - -[130] [“Yet it is not only every man’s duty, but the common duty of the -magistrates to prevent infection, and to preserve the common health of -the place, by removing infectious persons into solitary tabernacles.” Ib. -p. 65.] - -[131] [“That hindereth not the lawful and necessary use of a civil sword -for the punishment of some such offences, as are subject to church -censure.... It is evident that the civil sword was appointed for a remedy -in this case, Deut. xiii.... For he (the angel of God’s presence) did -expressly appoint it in the Old Testament: nor did he ever abrogate it -in the New.... The reason is of moral, i. e., of universal and perpetual -equity to put to death any apostate seducing idolater, or heretic ... the -magistrate beareth not the sword in vain, to execute vengeance on such an -evil doer.” Cotton’s Reply, pp. 66, 67.] - -[132] [“It is a carnal and worldly, and indeed an ungodly imagination, to -confine the magistrates’ charge to the bodies and goods of the subject, -and to exclude them from the care of their souls.... They may and ought -to procure spiritual help to their souls, and to prevent such spiritual -evils, as that the prosperity of religion amongst them might advance the -prosperity of the civil state.” Cotton’s Reply, p. 68.] - -[133] [“The matter of this answer, it is likely enough, was given by me; -for it suiteth with my own apprehension, both then and now. But some -expressions in laying it down, I do not own, nor can I find any copy -under my own handwriting, that might testify how I did express myself, -especially in a word or two, wherein the discusser observeth, in cap. -38, some haste, and light, sleepy attention.” Cotton’s Reply, p. 74. Mr. -Williams replies, “It is at hand for Master Cotton or any to see that -copy which he gave forth and corrected in some places with his own hand, -and every word _verbatim_ here published.” Bloody Tenent yet more Bloody, -p. 114. See ante, p. 22.] - -[134] [“It is far from me to say, that it is lawful for civil magistrates -to inflict corporal punishments upon men contrary-minded, standing -in the same state the Samaritans did. No such thought arose in my -heart, nor fell from my pen—that it is lawful for a civil magistrate -to inflict corporal punishments upon such as are contrary-minded in -matters of religion.” Cotton’s Reply, p. 76. To this Mr. Williams -expresses his surprise as to the meaning Mr. Cotton puts upon the words -_contrary-minded_, seeing the whole argument of his book is to show that -heretics may be lawfully punished by the civil magistrate. P. 115.] - -[135] [“Let it not seem strange to hear tell of unconverted Christians or -unconverted converts. There is no contradiction at all in the words. When -the Lord saith, that _Judah turned unto him, not with all her heart, but -feignedly_, was she not then an unconverted convert? converted in show -and profession, but unconverted in heart and truth?” Cotton’s Reply, p. -78.] - -[136] [“I have not yet learned that the children of believing parents -born in the church, are all of them pagans, and no members of the church: -or that being members of the church, and so _holy_, that they are all of -them truly converted. And if they be not always truly converted, then let -him not wonder, nor stumble at the phrase of unconverted Christians.” Ib. -p. 78.] - -[137] [“If opposition rise from within, from the members of the church, -I do not believe it to be lawful for the magistrate to seek to subdue -and convert them to be of his mind by the civil sword; but rather to -use all spiritual means for their conviction and conversion. But if the -opposition still continue in doctrine and worship, and that against the -vitals and fundamentals of religion, whether by heresy of doctrine or -idolatry in worship, and shall proceed to seek the seduction of others, -I do believe the magistrate is not to tolerate such opposition against -the truth in church members, or in any professors of the truth after due -conviction from the word of truth.” Cotton’s Reply, p. 81.] - -[138] [“Yet it is not more than befell the church of Judah, in the -days of Ahaz and Hezekiah, Manasseh and Josiah; yet the prophets never -upbraided them with the civil magistrate’s power in causes of religion, -as the cause of it.” Cotton’s Reply, p. 82.] - -[139] [“A civil magistrate ought not to draw out his civil sword against -any seducers till he have used all good means for their conviction, -and thereby clearly manifested the bowels of tender commiseration and -compassion towards them. But if after their continuance in obstinate -rebellion against the light, he shall still walk towards them in soft and -gentle commiseration, his softness and gentleness is excessive large to -foxes and wolves; but his bowels are miserably straitened and hardened -against the poor sheep and lambs of Christ.” Cotton’s Reply, p. 83.] - -[140] [Eusebii Eccles. Hist. lib. iv. c. xiii. The rescript is also found -appended to the second apology of Justin Martyr, Opera, tom. i. p. 100, -edit. Coloniæ, 1686. By modern writers it is deemed spurious, although in -spirit consonant with the well known temper of the emperor. Neander Ch. -Hist. i. p. 141. Gieseler, i. 130. Clark’s For. and Theol. Lib.] - -[141] [“Though the same arm may with a staff beat a wolf, yet it will not -with the same staff beat a sheep. The same voice from heaven that calleth -the sheep by name into the sheepfold, and leadeth them by still waters, -the same voice hath said, that anti-christian wolves and seducers shall -drink of blood, for they are worthy.” Cotton’s Reply, p. 86. To this Mr. -Williams replies, that if civil power may force out of the church, it may -also force in. “If civil power, to wit, by swords, whips, prisons, &c., -drives out the spiritual or mystical wolf, the same undeniably must drive -in the sheep.” The Bloody Tenent yet more Bloody, p. 128.] - -[142] [“If those be peaceable and quiet subjects, that withdraw subjects -from subjection to Christ: if they be loving and helpful neighbours, that -help men on to perdition: if they be fair and just dealers, that wound -the souls of the best, and kill and destroy the souls of many, if such be -true and loyal to civil government, that subject it to the tyranny of a -foreign prelate, then it will be no advantage to civil states, when the -kingdoms of the earth shall become the kingdoms of our Lord; and they may -do as good service to the civil state, who bring the wrath of God upon -them by their apostasy, as they that bring down blessings from heaven by -the profession and practice of the true religion in purity.” Cotton’s -Reply, pp. 87, 88.] - -[143] [“Magistrates ought to be so well acquainted with matters of -religion, as to discern the fundamental principles thereof, and the -evil of those heresies and blasphemies as do subvert the same. Their -ignorance thereof is no discharge of their duty before the Lord. Such -wolfish oppressors, and doctrines, and practices as they cannot discern -with their own eyes, it will be their sin to suppress them, because they -cannot do it of faith: or to tolerate them, because they are destructive -to the souls of the people.” Cotton’s Reply, p. 89.] - -[144] [“It is no dishonour to Christ, nor impeachment of the sufficiency -of the ordinances left by Christ, that in such a case his ministers of -justice in the civil state, should assist his ministers of the gospel in -the church state.” Ib. p. 91.] - -[145] [“Elders must keep within the bounds of their calling; but killing, -and dashing out of brains, which is all one with stoning, was expressly -commanded in such a case to the people of God, by order from the judges. -Deut. xiii. 10.” Cotton’s Reply, p. 91.] - -[146] [“Nor is it a frustrating of the sweet end of Christ’s coming, -which was to save souls, but rather a direct advancing of it, to destroy -(if need be) the bodies of those wolves, who seek to destroy the souls of -those for whom Christ died.” Cotton’s Reply, p. 93.] - -[147] [“This is not unfitting nor improper, that a magistrate should draw -his sword, though not in matters spiritual, yet about matters spiritual, -to protect them in peace, and to stave off the disturbers and destroyers -of them.” Cotton’s Reply, p. 94.] - -[148] [_Saker_ is the peregrine hawk; but was applied to a piece of -ordnance of three inches and a half bore, carrying a ball of five pounds -and a half weight.] - -[149] [“It is far from me to allow the civil magistrate to make use of -his civil weapons to batter down idolatry and heresy in the souls of men, -... but if the idolater or heretic grow obstinate ... now the magistrate -maketh use, not of stocks and whips, but of death and banishment.... -Heretics and idolaters may be restrained from the open practice and -profession of their wickedness by the sword of justice, and such weapons -of righteousness.” Cotton’s Reply, p. 95.] - -[150] [“This inference will not here follow: That, therefore, magistrates -have nothing to do to punish any violation, no, not of the weightiest -duties of the first table.” Cotton’s Reply, p. 96.] - -[151] [Comment. in Rom. xiii. 5, tom. v. p. 200, ed. Tholuck.] - -[152] [“But how far off Calvin’s judgment was to restrain civil -magistrates from meddling in matters of religion, let him interpret -himself in his own words, in his answer to Servetus, who was put to -death for his heresies at Geneva by his procurement:—Hoc uno, saith he, -contentus sum, Christi adventu; nec mutatum esse ordinem politicum, nec -de magistratuum officio quicquam detractum.” Cotton’s Reply, p. 98.] - -[153] [Comment. in vers. 8, 10, tom. v. pp. 201, 202.] - -[154] [Bezæ Nov. Test. in loc. edit. Londini, 1585.] - -[155] [“Though idolatry, and blasphemy, and heresy, be sins against -the first table: yet to punish these with civil penalties is a duty of -the second table.... It was neither the word nor judgment of Calvin or -Beza, so to interpret Rom. xiii. as to exempt magistrates from power of -punishing heresy and idolatry.” Cotton’s Reply, p. 99.] - -[156] [“In giving them a power and charge to execute vengeance on evil -doers, it behoved them to inquire and listen after true religion, to hear -and try all, and upon serious, deliberate, and just scrutiny, to hold -fast that which is good, and so prevent the disturbance thereof by the -contrary.... The cases of religion, wherein we allow civil magistrates -to be judges are so fundamental and palpable, that no magistrate, -studious of religion,—but, if he have any spiritual discerning, he cannot -but judge of such gross corruptions as are insufferable in religion.” -Cotton’s Reply, p. 101.] - -[157] [“Paul did submit to Cæsar’s judgment-seat the trial of his -innocency, as well in matters of religion as in civil conversation. For -he pleadeth his innocency, that he was guilty of none of those things -whereof they did accuse him, and for trial hereof he appealeth to Cæsar. -Now the things whereof they did accuse him, were offences against the -law of the Jews, and against the temple, as well as against Cæsar. And -offences against the law of the Jews, and against the temple, were -matters of religion.” Cotton’s Reply, p. 103.] - -[158] [“What though the sword be of a material and civil nature?... -It can reach to punish not only the offenders in bodily life and -civil liberties, but also the offenders against spiritual life and -soul-liberties.... If the sword of the judge or magistrate be the -sword of the Lord, why may it not be drawn forth, as well to defend -his subjects in true religion, as in civil peace?... What holy care of -religion lay upon the kings of Israel in the Old Testament, the same -lieth now upon Christian kings in the New Testament, to protect the same -in their churches.” Cotton’s Reply, pp. 104, 105.] - -[159] [In “A Model of Church and Civil Power—sent to the Church at -Salem,” examined at length by Mr. Williams, in some subsequent chapters -of this volume.] - -[160] [“When we say, the magistrate is an avenger of evil, we mean of all -sorts or kinds of evil: not every particular of each kind. Secret evils, -in thought, or affection, yea, in action too, but neither confessed, nor -proved by due witnesses, the magistrate cannot punish.” Cotton’s Reply, -p. 110.] - -[161] [See before, p. 11.] - -[162] [See before, p. 24.] - -[163] Upon this point hath Mr. John Goodwin excellently of late -discoursed. [In “M. S. to A. S., with a Plea for Libertie of Conscience -in a Church Way,” &c. Lond. 1644. 4to. pp. 110. See Introduction to this -volume.] - -[164] [“I willingly grant, it may be lawful for a civil magistrate to -tolerate notorious evil doers in two cases, under which all the examples -will fall, which the _discusser_ allegeth; ... when the magistrates’ hand -is too weak and feeble, and the offenders’ adherents too great and strong -... and an evil may be tolerated to prevent other greater evils.... In -ordinary cases it is not lawful to tolerate a seducing false teacher. The -commandment of God is clear and strong, Deut. xiii. 8, 9.... Capitalia -Mosis politica sunt æterna.” Cotton’s Reply, p. 113.] - -[165] [“It will be hard for the _discusser_ to find anti-christian -seducers clear and free from disobedience to the civil laws of a state, -in case that anti-christ, to whom they are sworn, shall excommunicate -the civil magistrate, and prescribe the civil state to the invasion of -foreigners.” Cotton’s Reply, p. 115.] - -[166] [See before, p. 22. “The letter denieth the lawfulness of all -persecution in cause of conscience, that is, in matter of religion: -I seek to evince the falsehood of it, by an instance of lawful -church-prosecution in case of false teachers.” Cotton’s Reply, p. 117.] - -[167] [“I intended to apply the scriptures written to the churches, and -to the officers thereof, no further than to other churches and their -officers. The scriptures upon which we call in the magistrate to the -punishment of seducers, are such as are directed to civil states and -magistrates, of which divers have been mentioned and applied before.” -Cotton’s Reply, p. 118.] - -[168] [See before, p. 24.] - -[169] [“This will no ways follow, unless all men’s consciences in the -world did err fundamentally and obstinately after just conviction, -against the very principles of Christian religion, or unless they held -forth other errors ... and that in a turbulent and factious manner. -For in these cases only, we allow magistrates to punish in matters of -religion.” Cotton’s Reply, p. 120.] - -[170] [See before, p. 25.] - -[171] [“The answer which I gave to his argument is not taken from the -like number of princes, but from the greater piety and presence of God -with those princes who have professed and practised against toleration. -It is truly said, suffragia non sunt numeranda, sed ponderanda.” Cotton’s -Reply, p. 123.] - -[172] [“If the discusser had well observed, he would have found, it was -not the speech of the king, but of the prisoner.” Cotton’s Reply, p. 129.] - -[173] [“Though the unknowing zeal of the one was sinful, yet it was the -fruit of human frailty,—error amoris; but the rage of the others was -devilish fury,—amor erroris. Besides the unknowing zeal of the good -emperors, lay not in punishing notorious heretical seducers ... it was -toleration that made the world anti-christian.” Cotton’s Reply, p. 132.] - -[174] [“It followeth not. For Queen Elizabeth might do well in -persecuting seditious or seducing papists, according to conscience -rightly informed, and King James do ill according to conscience -misinformed.” Cotton’s Reply, p. 136.] - -[175] [The Third Vial, pp. 6, 7. The object of Mr. Cotton in this work -was to justify the persecution of the papists by Queen Elizabeth, and the -imitation of that conduct in the Low Countries. He says, “This phrase, -_out of the altar_, holds forth some under persecution.... Duke D’Alva -boasts that 36,000 protestants were put to death by him, and in 1586 the -Jesuits were banished the country.... They [the protestants] justly say -_Amen_, to the queen’s law—that as she gave the popish emissaries blood -to drink—the angel says, _Even so, Amen_. They acknowledge God’s almighty -power, that had given them power to make that law against them—‘all -states rang of these laws, and it raised all Christendom,’” &c., &c. The -Pouring out of the Seven Vials: or an Exposition of Rev. xvi. By the -learned and reverend John Cotton, B.D. London, 1642. 4to.] - -[176] [See before, p. 26.] - -[177] [“If it be unlawful to banish any from the commonwealth for cause -of conscience, it is unlawful to banish any from the church for cause of -conscience.... If the censure of a man for cause of conscience by the -civil sword be persecution, it is a far greater persecution to censure a -man for cause of conscience by the spiritual sword.... Sure I am, Christ -Jesus reckoneth excommunication for persecution, Luke xxi. 12.” Cotton’s -Reply, p. 143.] - -[178] [“I see no reason why the chaste and modest eye of a Christian -church should any more spare and pity a spiritual adulterer that seeketh -to withdraw her from her spouse to a false Christ, than the eye of a holy -Israelite was to spare and pity the like tempters in days of old, Deut. -xiii. 8.” Ib. p. 144.] - -[179] [See before, p. 24.] - -[180] [“Thus far he may be constrained, by withholding such countenance -and favour from him, such encouragement and employment from him, as a -wise and discerning prince would otherwise grant to such as believe the -truth and profess it.” Cotton’s Reply, p. 145.] - -[181] [By the 35th of Elizabeth, all subjects of the realm above sixteen -years of age, were compelled to attend church under the penalties of -fine and imprisonment. Collier’s _Eccles. Hist._ vii. 163. The pilgrim -fathers of New England adopted a similar obnoxious and persecuting law. -In the year 1631, it was enacted by their general court, “that no one -should enjoy the privileges of a freeman, unless he was a member of some -church in the colony.” “Every inhabitant was compelled to contribute to -the support of religion, and the magistrates insisted on the presence of -every man at public worship.” Knowles’s Memoir of Roger Williams, p. 44. -Bancroft’s Hist. of U. States, i. 369.] - -[182] [“I know of no constraint at all that lieth upon the consciences -of any in New England, to come to church.... Least of all do I know -that any are constrained to pay church duties in New England. Sure I -am, none in our own town are constrained to pay any church duties at -all. What they pay they give voluntarily, each one with his own hand, -without any constraint at all, but their own will, as the Lord directs -them.” Cotton’s Reply, p. 146. Mr. Williams thus rejoins, “If Mr. Cotton -be forgetful, sure he can hardly be ignorant of the laws and penalties -extant in New England that are, or if repealed have been, against such as -absent themselves from church morning and evening, and for non-payment of -church duties, although no members. For a freedom of not paying in his -town (Boston) it is to their commendation and God’s praise. Yet who can -be ignorant of the assessments upon all in other towns, of the many suits -and sentences in courts.” &c. Bloody Tenent yet more Bloody, p. 216.] - -[183] [See before, p. 26.] - -[184] [“It is not true that the New English do tolerate the Indians, who -have submitted to the English protection and government, in their worship -of devils openly.... It hath been an article of the covenant between -such Indians as have submitted to our government, that they shall submit -to the ten commandments.” Cotton’s Reply, p. 148. On the contrary Mr. -Williams re-asserts, that certain tribes of the Indians “who profess -to submit to the English, continue in the public paganish worship of -devils—I say openly, and constantly,” and that their practices are in -utter opposition to the ten commandments they had professed to receive. -Bloody Tenet, &c. p. 218.] - -[185] [But “that is a civil law whatsoever concerneth the good of the -city, and the propulsing of the contrary. Now religion is the best good -of the city: and, therefore, laws about religion are truly called civil -laws, enacted by civil authority, about the best good of the city.... -Here will be needful the faithful vigilancy of the Christian magistrate, -to assist the officers of the church in the Lord’s work: the one to lay -in antidotes to prevent infection, the other to weed out infectious, -noisome weeds, which the sheep of Christ will be touching and taking.” -Cotton’s Reply, p. 151.] - -[186] [See before, p. 27. Also, Tracts on Lib. of Conscience, p. 220.] - -[187] [In this paragraph Mr. Williams refers the above quotation to -Tertullian, but by an evident mistake or slip of the pen; we have, -therefore, inserted in the text “Jerome,” instead of “Tertullian,” as in -the copy.] - -[188] [“The Lord, through his grace, hath opened mine eye many a year -ago to discern that a national church is not the institution of the Lord -Jesus.” Cotton’s Reply, p. 156.] - -[189] [See before, p. 26.] - -[190] [“It is an untruth, that either we restrain men from worship -according to conscience, or constrain them to worship against conscience; -or that such is my tenet and practice.” Cotton’s Reply, p. 157. “I -earnestly beseech,” says Mr. Williams, “every reader seriously to ponder -the whole stream and series of Mr. Cotton’s discourse, propositions, -affirmations, &c., through the whole book, and he shall then be able to -judge whether it be untrue that his doctrine tends not to constrain nor -restrain conscience.... And a cruel law is yet extant [in New England] -against Christ Jesus, muffled up under the hood or veil of a law against -anabaptistry.” Bloody Tenet yet, &c., p. 233.] - -[191] [See before, p. 28.] - -[192] [“Though the government of the civil magistrate do extend no -further than over the bodies and goods of his subjects, yet he may and -ought to improve that power ... to the good of their souls; yea, he may -much advance the good of their outward man also.” Cotton’s Reply, p. 162.] - -[193] [See before, p. 28.] - -[194] [“When the wolf runneth ravenously upon the sheep, is it against -the nature of the true sheep to run to their shepherd? And is it then -against the nature of the true shepherd to send forth his dogs to worry -such a wolf, without incurring the reproach of a persecutor.” Cotton’s -Reply, p. 171.] - -[195] [See before, p. 28.] - -[196] [“The murder of the soul is not the only proper cause of a -heretic’s capital crime, but chiefly his bitter root of apostasy from -God: not only falling off himself from God, but seducing others.” -Cotton’s Reply, p. 175.] - -[197] [“Yet the very murderous attempt of killing a soul, in abusing an -ordinance of God, in corrupting a religion, is a capital crime, whether -the soul die of that wound or no.” Cotton’s Reply, p. 175.] - -[198] [“As for such as apostate from the known truth of religion, and -seek to subvert the foundation of it, and to draw away others from it, to -plead for their toleration, in hope of their conversion, is as much as to -proclaim a general pardon for all malefactors; for he that is a wilful -murderer and adulterer now, may come to be converted and die a martyr -hereafter.” Cotton’s Reply, p. 176.] - -[199] [“It appeareth he meant not that passage of Deut. xiii., but of -Exod. xxxii., where he put to death idolaters; and that of Levit. xxiv., -where he put the blasphemers to death.” Cotton’s Reply, p. 178.] - -[200] [“The text numbereth them 450 and he numbereth them 850.” Cotton’s -Reply, p. 179.] - -[201] [“Is it a miracle for Elijah, with the aid of so many thousand -people of Israel, to put to death 450 men, whose spirits were -discouraged, being convinced of their forgery and idolatry?” Ib. p. 179.] - -[202] [See before, p. 17.] - -[203] [See before, p. 30.] - -[204] [An answer to thirty-two questions by the elders of the churches in -New England. Published by Mr. Peters; Lond., 1643.] - -[205] [“If princes be nursing fathers to the church, then they are to -provide that the children of the church be not nursed with poison instead -of milk. And in so doing they keep the first table.... Princes sit on -the bench over the church in the offensive government of the church: and -yet may themselves, being members of the church, be subject to church -censure in the offensive government of themselves against the rules of -the gospel.” Cotton’s Reply, p. 194.] - -[206] [Under the influence of Calvin the legislation of Geneva was -entirely theocratic. Idolatry, adultery, cursing and striking parents, -were punishable with death. Imprisonment was inflicted for every -immorality at the instance of the church courts. Women were forbidden -to wear golden ornaments, and not more than two rings on their fingers. -Even their feasts were regulated: but three courses were allowed, and -each course to consist of only four dishes. Great efforts were also made, -which gave rise to many civil commotions, to remove from office under the -state persons excommunicated by the church. Henry’s Das Leben Calvins, p. -173, edit. 1843.] - -[207] Chamier. De Eccles. p. 376. Parker, part. polit. lib. i. cap. 1. - -[208] [That is, baptism and the Lord’s supper.] - -[209] [See Broadmead Records, Introd. pp. xli., lxxxvii.] - -[210] [“If a prince should, by covenant and oath, make his whole kingdom -a national church, he should do more than he hath any word of Christ to -warrant his work.” A Survey of the Sum of Ch. Discipline, &c., part 2, -Argument 12.] - -[211] [Among the early settlers were two brothers of the name of Brown, -who, still attached to the rites of the church of England, set up a -separate assembly, and when summoned before the governor, accused the -ministers of departing from the usages of that church, adding that -they were separatists, and would soon become anabaptists. To this -the ministers made reply, “That they were neither separatists nor -anabaptists, that they did not separate from the church of England, nor -from the ordinances of God there, but only from the corruptions and -disorders of that church; they came away from the Common Prayer and -ceremonies ... because they judged the imposition of these things to be -sinful corruptions of the word of God.” Neal’s Hist. of New England, i. -p. 144. The two brothers were sent back to England in the same ship that -brought them over.] - -[212] [The law concerning heresy stood thus in New England: “Whoever -denies the immortality of the soul, the resurrection of the body, or the -evil done by the outward man is sin, or that Christ gave himself a ransom -for sins, or that we are justified by his righteousness, or the morality -of the fourth command, or _the baptizing of infants_, or the ordinance of -magistracy, or their authority to make war, or punish offenders against -the first table; whoever denies any of these, or seduces others to do so, -must be banished the jurisdiction.” Neal’s Hist. of New England, ii. p. -344.] - -[213] [See note before, p. 164.] - -[214] [_Diana_, in the original copy.] - -[215] [“I do not disapprove of the use frequently made of it by St. -Augustine against the Donatists, to prove that godly princes may lawfully -issue edicts to compel obstinate and rebellious persons to worship the -true God, and to maintain the unity of the faith; for although faith is -a voluntary thing, yet we see that such means are useful to subdue the -obstinacy of those who will not until compelled obey.” Calvin in loc. -tom. ii. 43. edit. Tholuck.] - -[216] [In the Platform of Church Discipline, agreed upon at Cambridge in -New England in 1648, it is provided that not only members of churches, -but hearers of the word also, shall contribute to the maintenance of the -ministry: if the deacons failed to obtain it, recourse was then to be had -to the magistrate, whose duty it was held to be to see that the ministry -be duly provided for. C. Mather’s Magnalia, book v. p. 31. Neal’s Hist. -of New England, ii. p. 301.] - -[217] [Mr. Henry Ainsworth, the most eminent of the Brownists, was the -author of a very learned commentary on the Pentateuch and Canticles, as -also of several other minor works. “He was,” says Mr. Cotton, “diligently -studious of the Hebrew text, hath not been unuseful to the church in his -exposition of the Pentateuch, especially of Moses’s rituals.” Way of -Cong. Churches, p. 6. Stuart’s edit. of his Two Treatises, p. 55.] - -[218] [The composition of the first book of Homilies is generally -attributed to Cranmer, Ridley, Latimer, Hopkins, and Becon. Jewel is said -to have had the largest share in the second, although Archbishop Parker -speaks of them as “revised and finished, with a second part, by him and -other bishops.” The first edition of the first book appeared in July, -1547, 1 Edward VI. The use of the Apocrypha in the church service was an -early complaint of the Puritans. The apocryphal books were commanded to -be bound up with the other books of scripture by Archbishop Whitgift. -Short’s Hist. of Church of England, p. 239. Strype’s Whitgift, i. 590. -Neal, i. 427.] - -[219] [A Letter of many Ministers in Old England requesting the judgment -of their reverend brethren in New England concerning nine positions: -written A.D. 1637. Together with their answer thereto returned, anno -1639, &c. Published 1643, 4to. pp. 90. For a condensed view of it, see -Hanbury’s Hist. Memorials, ii. pp. 18-39.] - -[220] [Sentiments precisely similar to the above were embodied in the -seventeenth chapter of the Cambridge Platform, and continued to be for -many years the ruling principles of the congregational churches of New -England. See C. Mather’s Magnalia, book v. p. 37.] - -[221] [See Tracts on Lib. of Conscience, Introd. p. xxxii.] - -[222] [The Assembly of Divines was at this time engaged in forming a -directory of worship for the entire nation.] - -[223] [The central part of a target, which anciently was painted white.] - -[224] [There are two chapters numbered CXX. in the original copy.] - -[225] Nero and the persecuting emperors were not so injurious to -Christianity, as Constantine and others who assumed a power in spiritual -things. Under Constantine Christianity fell into corruption, and -Christians fell asleep. - -[226] [Martial, De Spectaculis Libellus, Ep. ix.] - -[227] [See Neal’s Hist. of Puritans, i. 353, edit. 1837.] - -[228] Is not this too like the pope’s profession of servus servorum Dei, -yet holding out his slipper to the lips of princes, kings, and emperors? - -[229] [For elucidations of the references made by Mr. Williams in -this preface to his sufferings, and for Mr. Cotton’s reply, see the -Biographical Introduction.] - -[230] [It is] a monstrous paradox, that God’s children should persecute -God’s children, and that they that hope to live eternally together with -Christ Jesus in the heavens, should not suffer each other to live in -this common air together, &c. I am informed it was the speech of an -honourable knight of the parliament: “What! Christ persecute Christ in -New England?”[231] - -[231] [“Though God’s children may not persecute God’s children, nor -wicked men either, for well-doing: yet if they be found to walk in the -way of the wicked—their brethren may justly deprive them in some cases -not only of the common air of the country, by banishment, but even of -the common air of the world by death, and yet hope to live eternally -with them in the heavens.” Master John Cotton’s Answer to Master Roger -Williams, p. 14.] - -[232] [That is, of the church at Salem, of which Mr. Williams was then -the pastor.] - -[233] [This should be four hundred and fifty. See 1 Kings xviii. -19-22:—or including the “prophets of the groves,” 850.] - -[234] [“The truth is, I did not publish that discourse to the world—A -brief discourse in defence of set forms of prayer was penned by Mr. -Ball—that a religious knight sent over with desire to hear our judgment -of it. At his request I drew up a short answer, and sent one copy to -the knight and another to Mr. Ball divers years ago. How it came to be -published I do not know.” Cotton’s Answer, p. 23. See Hanbury’s Hist. -Mem. ii. 157, for an abstract of it.] - -[235] [See also Biographical Introduction to this volume.] - -[236] [“The scope of my letter was, not to confirm the equity of his -banishment, but to convince the iniquity of his separation.” Cotton’s -Answer, p. 41.] - -[237] [“He that shall withdraw or separate the corn from the people, or -the people from the corn; the people have just cause to separate either -him from themselves, or themselves from him. And this proportion will -hold as well in spiritual corn as bodily.” Cotton’s Answer, p. 44.] - -[238] [“If men hinder the enjoyment of spiritual good things, may they -not be hindered from the enjoyment of that which is less, carnal good -things?” Ib. p. 46.] - -[239] [“I spent a great part of the summer in seeking by word and writing -to satisfy his scruples, until he rejected both our callings, and our -churches. And even then I ceased not to follow him still, ... whereof -this very letter is a pregnant and evident demonstration.” Cotton’s -Answer, p. 47.] - -[240] [“I intended not a cordial of consolation to him, ... but only -a conviction, to abate the rigour of his indignation against the -dispensation of divine justice.” Cotton’s Answer, p. 48.] - -[241] [“I bless the Lord from my soul for his abundant mercy in forcing -me out thence, in so fit a season.” Cotton’s Answer, p. 49.] - -[242] [Mr. Cotton was at one time much inclined to Antinomianism, which, -in the hands of Mrs. Hutchinson, led to no small disturbance in New -England. He however denied that he wished to separate on the ground of -the _legal_ teaching of the churches with whom he held communion, but -thought of removing to New Haven, “as being better known to the pastor -and some others there, than to such as were at that time jealous” of him -in Boston. A timely perception of Mrs. Hutchinson’s errors led him to -renounce her fellowship, and he remained at Boston. Neal’s Hist. of N. -E., i. 183; Mather’s Magnalia, iii. 21; Knowles’s Life of R. Williams, p. -140.] - -[243] [“I have been given to understand, that the increase of concourse -of people to him on the Lord’s days in private, to the neglect or -deserting of public ordinances, and to the spreading of the leaven of -his corrupt imaginations, provoked the magistrates, rather than to -breed a winter’s spiritual plague in the country, to put him a winter’s -journey out of the country.” Notwithstanding, Mr. Cotton asserts that Mr. -Williams was treated most tenderly by the officer, James Boone, “who dare -not allow that liberty to his tongue, which the examiner often useth in -this discourse.” Cotton’s Answer, p. 57.] - -[244] [“This Confession may be found in Crosby, but without the ‘story of -his life and death,’ which we have never yet been able to find.” Hist. of -Eng. Baptists, ii. App. No. 1.] - -[245] [“As for Mr. Smith he standeth and falleth to his own master. -Whilst he was preacher to the city of Lincoln, he wrought with God then: -what temptations befel him after, by the evil workings of evil men, and -some good men too, I choose rather to tremble at, than discourse of.” The -fault of this “man fearing God,” appears to have been first his becoming -a baptist, and then his acceptance of the opinions of certain Dutch -baptists, with whom he held communion in Amsterdam. The early baptists -held generally opinions which became known after the Synod of Dort as -Arminian. In addition to these Mr. Smith held peculiar views on the -nature of spiritual worship, which brought him into great disrepute with -his fellow exiles, the Brownists and Independents. Cotton’s Answer p. 58, -Smith’s Differences of the Ch. of the Separation, part i. edit. 1608.] - -[246] [See Smith’s Parallels and Censures, p. 9, &c. edit. 1609.] - -[247] [“It is not because I think such persons are not fit matter for -church-estate; but because they yet want a fit form, requisite to church -estate.” Cotton’s Answer, p. 63.] - -[248] [“The answer to that question and to all the other thirty-two -questions, were drawn up by Mr. Mader—however, the substance of that -answer doth generally suit with all our minds, as I conceive. I have -read it, and did readily approve it to be judicious and solid. But his -answer ... is notoriously slandered and abused by the examiner.” Cotton’s -Answer, p. 63. Lechford, in his “Plain Dealing,” &c., however tells us of -a minister, who “standing upon his ministry as of the church of England, -and arguing against their covenant, and being elected at Weymouth, was -compelled to recant some words.” One of his friends for being active in -his election was fined £10, and uttering some cross words, £5 more, “and -payed it down.” P. 22.] - -[249] [“It was his doctrines and practices which tended to the civil -disturbance of the commonwealth, together with his heady and busy pursuit -of the same, even to the rejection of all churches here; these they were -that made him unfit for enjoying communion in the one state or in the -other.” Cotton’s Answer, p. 64.] - -[250] [“His distinction, in the general I do approve it, and do willingly -acknowledge that a godly person may be, through ignorance or negligence, -so far enthralled to anti-christ, as to be separate from Christ, taking -Christ as head of the visible church.” Cotton’s Answer, p. 66.] - -[251] [“What if ecclesiastical stories be deficient in telling us the -times and places of their church assemblies? Is therefore the word -of God deficient, or the church deficient, because human stories are -deficient?... Yet sometimes their own inquisitors confess, that the -churches of the Waldenses, or men of that way, have been extant _a -tempore apostolorum_.” Cotton’s Answer, p. 69.] - -[252] [“My words are misreported: and the contradiction ariseth from his -misreport. For God’s people and godly persons are not all one. Any church -members may be called God’s people, as being in external covenant with -him, and yet they are not always godly persons. God’s people may be so -enthralled to anti-christ, as to separate them utterly from Christ, both -as head of the visible and invisible church; but godly persons cannot be -so enthralled.” Cotton’s Answer, p. 71.] - -[253] [“He requireth that we should cut off ourselves from hearing the -ministry of the parishes in England, as being the ministry of a national, -or parishional church, whereof both the church estate is falsely -constituted, and all the ministry, worship, and government thereof false -also. If he speak of the national church government, we must confess -the truth, there indeed is truth fallen and falsehood hath prevailed -much.—All of them are forsaken of Truth, and can challenge no warrant of -truth but falsely.” Cotton’s Answer, pp. 77, 84.] - -[254] [“If the examiner had been pleased to have read Mr. Brightman on -Rev. xviii. 4, he might find I was not the first that interpreted either -that place in Isaiah, or this in Revelation, of a local separation.” -Cotton’s Answer, p. 87.] - -[255] [“The two causes of God’s indignation against England—I would -rather say Amen to them, than weaken the weight of them. Only I should so -assent to the latter, as not to move for a toleration of all dissenters, -dissenters in fundamentals.” Cotton’s Answer, p. 89.] - -[256] [“Our joining with the ministers of England in hearing of the word -and prayer, doth not argue our church-communion with the parish churches -in England, much less with the national church.” Mr. Cotton then proceeds -to deny that Mr. Williams was persecuted, or that he admonished them -humbly and faithfully. His banishment was no persecution; his statement -of his opinions no admonition. Cotton’s Answer, p. 101.] - -[257] [“Who seeth not, that in these words I express not mine own -reasoning or meaning, but his; and that I expressly say, the true meaning -of the text will nothing more reach to his purpose; and so bring in his -reason in form of an enthymeme, which he draws from it?” Cotton’s Answer, -p. 105.] - -[258] [“Sure I am, we look at infants as members of our church, as being -federally holy, but I am slow to believe that all of them are regenerate, -or truly godly.” Cotton’s Answer, p. 108.] - -[259] [“These are palpable mistakes of those words of mine, which I -expressed as the sum of his words, which he through haste conceived to be -mine.” Ib. p. 108.] - -[260] [“We wholly avoid national, provincial, and diocesan government of -the churches by episcopal authority; we avoid their prescript liturgies, -and communion with open scandalous persons in any church order; ... it is -a continual sorrow of heart, and mourning of our souls that there is yet -so much of those notorious evils which he nameth ... suffered to thrust -themselves into the fellowship of the churches, and to sit down with the -saints at the Lord’s table. But yet I count all these but remnants of -pollution, when as the substance of the true estate of churches abideth -in their congregational assemblies.” Cotton’s Answer, p. 108.] - -[261] [“Mr. Williams probably refers to the refusal by the General Court -to listen to a petition from Salem relative to a piece of land which was -claimed as belonging to that town. But according to Winthrop, ‘because -they had chosen Mr. Williams their teacher, while he stood under question -of authority, and so offered contempt to the magistrates, their petition -was refused,” &c. Knowles, p. 70.] - -[262] [“His banishment proceeded not against him or his for his own -refusal of any worship, but for seditious opposition against the patent, -and against the oath of fidelity offered to the people; ... he also wrote -letters of admonition to all the churches whereof the magistrates were -members, for deferring to give present answer to a petition of Salem, who -had refused to hearken to a lawful motion of theirs.” Cotton’s Answer, p. -113.] - -[263] [“It seemeth he never read the story of the classes in -Northamptonshire, Suffolk, Essex, London, Cambridge, discovered by a -false brother to Doctor Bancroft.” Cotton’s Answer, p. 116, Neal’s -Puritans, i. 226, 319.] - -[264] [Udall had been a tutor to Queen Elizabeth in the learned -languages, yet for writing a little book against Diocesan Church -Government and Ceremonies he was condemned to die, and would have been -executed but for the queen’s feelings of respect to her aged tutor. A -copy of this exceedingly rare book is in Mr. Offor’s library.] - -[265] [“He died by the annoyance of the prison: when the coroner’s jury -came to survey the dead body of Mr. Udall in prison, he bled freshly, -though cold before, as a testimony against the murderous illegal -proceedings of the state against him.” Cotton’s Answer, p. 116, Neal, i. -339.] - -[266] [Mr. Cotton says, that Penry confessed that he deserved death for -having seduced many to separation from hearing the word in the parish -churches, so that their souls were justly required at his hand. Ibid. p. -117. This can scarcely be correct if we judge from the general tenor of -Penry’s character. See Hanbury’s Hist. Memorials, i. 79, note _e_.] - -[267] [See Broadmead Records, Intro. p. xxxviii. Hanbury, i. 35, 62. Mr. -Cotton endeavours to throw no little obloquy and discredit on these two -witnesses to the truth; but most unjustly. Answer p. 117.] - -[268] [In “A Necessitie of Separation from the Church of England proved -by Nonconformist Principles, &c.” By John Canne, pastor of the Ancient -English Church at Amsterdam, 1634, 4to. pp. 264.] - -[269] [“Mr. Ainsworth’s name is of best esteem, without all exception, in -that way who refused communion with hearing in England. And if his people -suffered him to live on ninepence a week, with roots boiled, surely -either the people were grown to a very extreme low estate, or else the -growth of their godliness was grown to a very low ebb.” Cotton’s Answer, -p. 122. The remarks of Mr. Hanbury, with the quotation he produces from -the preface, by a friend of Ainsworth, to his Annotations on Solomon’s -Song, do not appear in the least to invalidate the statement of Williams. -In the earlier part of his exile, in common with Johnson and the other -separatists, he was exposed to great straits and difficulties, and it may -be to that period that Mr. Williams refers. See Hanbury, i. 433.] - -[270] [“This I speak with respect to Mr. Robinson and to his church, who -grew to acknowledge, and in a judicious and godly discourse to approve -and defend, the lawful liberty of hearing the word from the godly -preachers of the parishes in England.” Cotton’s Answer, p. 123.] - -[271] [Mr. Robinson’s book was published nine years after his death. -It was entitled, “Of the Lawfulness of Hearing of the Ministers in the -Church of England: penned by that Learned and Reverend Divine, Mr. John -Robinson, late pastor to the English Church of God in Leyden, and Printed -Anno 1634.” Mr. Canne’s work in reply was entitled “A Stay against -Straying,” 4to. 1639.] - -[272] [“If this be all the conclusion he striveth for, I shall never -contend with him about it. But this is that I deny, a man to participate -in a church-estate, where he partaketh only in hearing and prayer, before -and after sermon; and joineth not with them, neither in their covenant, -nor in the seals of the covenant.” Cotton’s Answer, p. 129.] - -[273] [That is, as Mr. Cotton explains it, because “being cast out by the -usurping power of the prelacy, and dismissed, though against their wills, -by our congregations, we looked at ourselves as private members, and not -officers to any church here, until one or other church might call us unto -office.” Any other sense is either a mistake, or a “fraudulent expression -of our minds.” Answer p. 131.] - -[274] [“We are not so masterly and peremptory in our apprehensions; -and yet the more plainly and exactly all church-actions are carried on -according to the letter of the rule, the more glory shall we give unto -the Lord Jesus, and procure the more peace to our consciences and to our -churches, and reserve more purity and power to all our administrations.” -Cotton’s Answer, p. 132.] - -[275] [See Broadmead Records, Intro. p. lxxix.] - -[276] [“The world is taken in scripture more ways than one, and so is -separation; as when the apostle exhorteth the Romans, not to conform -their church-bodies according to the platform of the Roman monarchy, into -œcumenical, national, provincial, diocesan bodies, Rom. xii. 2. From -the world, as taken for civil government of it, we are to separate our -church-bodies, and the government thereof in frame and constitution.” -Cotton’s Answer, pp. 135, 136.] - -[277] [“Our not receiving all comers unto the communion of the Lord’s -table, and other parts of church fellowship, saving only unto the public -hearing of the word and presence at other duties, it argueth indeed -that such persons either think themselves unfit materials for church -fellowship, or else that we conceive them to be as stones standing in -need of a little more hewing and squaring before they be laid as living -stones in the walls of the Lord’s house.” Cotton’s Answer, p. 139.] - -[278] [“Our practice in suppressing such as have attempted to set up a -parishional way, I never heard of such a thing here to this day. And if -any such thing were done before my coming into the country, I do not -think it was done by forcible compulsion, but by rational conviction.” -Cotton’s Answer, p. 139. It is difficult to reconcile this disclaimer -with facts, unless we attribute ignorance to Mr. Cotton. See before, p. -233, note 8.] - -[279] [Mr. Cotton calls this an untruth, yet he adds, “I hold that the -receiving all the inhabitants in the parish into the full fellowship -of the church, and the admitting of them all unto the liberty of all -the ordinances, is an human corruption, and so if he will, an human -invention.” Answer, p. 140.] - -[280] [“The answer is near at hand.... _Those mine enemies which would -not that I should reign over them, bring them hither, and slay them -before my face_, Luke xix. 27. And yet I would not be so understood as -if Christ did allow his vicegerents to practise all that himself would -practise in his own person. For not all the practices or acts of Christ, -but the laws of Christ, are the rules of man’s administrations.” Cotton’s -Answer, p. 144.] - - -FINIS. - -J. HADDON, PRINTER, CASTLE STREET, FINSBURY. - - - - -ERRATA. - - - Page 7, line 4, for “to [all] men,” read “all men.” - - 21, _dele_ “men.” - - 8, line 32, for “_He that believeth shall not be damned_,” read - “_He that believeth not shall be damned._” - - - - - THE - SECOND ANNUAL REPORT - OF THE - HANSERD KNOLLYS SOCIETY, - FOR THE - PUBLICATION OF THE WORKS OF EARLY ENGLISH - AND OTHER BAPTIST WRITERS. - - 1847-8. - - LONDON: - PRINTED BY JOHN HADDON, CASTLE STREET, FINSBURY. - 1848. - - -SECOND GENERAL MEETING. - -APRIL 28th, 1848. - -Mr. CHARLES JONES in the Chair. Prayer by Mr. ROTHERY. E. B. UNDERHILL, -Esq., read the Annual Report, and GEORGE OFFOR, Esq., presented the Cash -Accounts and Financial Statement. - -It was moved by Dr. COX, seconded by Rev. W. JONES, of Stepney, and -resolved unanimously:— - -“That the gratifying Report now read be approved, printed, and circulated -among the Subscribers under the direction of the Council.” - -It was moved by GEORGE OFFOR, Esq., seconded by Rev. R. MORRIS, of -Manchester, and resolved unanimously:— - -“That the Gentlemen whose names follow be the Officers and Council for -the year ensuing.” - -Treasurer. - - CHARLES JONES, Esq. - -Honorary Secretaries. - - E. B. UNDERHILL, Esq. - Rev. W. JONES. - -Council. - - Rev. J. ACWORTH. - Rev. J. ANGUS, M.A. - Rev. C. M. BIRRELL. - Rev. CALEB EVANS BIRT, M.A. - Rev. W. H. BLACK. - Rev. W. BROCK. - Rev. THOMAS BURDITT. - Rev. JABEZ BURNS, D.D. - Rev. F. A. COX, D.D. LL.D. - Rev. T. S. CRISP. - Rev. B. DAVIES, Ph. D. - Rev. B. EVANS. - Rev. B. GODWIN, D.D. - Rev. F. W. GOTCH, M.A. - Rev. W. GROSER. - Rev. J. H. HINTON, M.A. - Rev. J. HOBY, D.D. - CHARLES T. JONES, Esq. - G. F. KEMP, Esq. - GEORGE LOWE, Esq., F.R.S. - Rev. W. H. MURCH, D.D. - Rev. J. P. MURSELL. - Rev. THOMAS FOX NEWMAN. - GEORGE OFFOR, Esq. - Rev. G. H. ORCHARD. - Rev. T. POTTENGER. - Rev. J. J. OWEN. - Rev. THOMAS PRICE, D.D. - JAMES READ, Esq. - Rev. ROBERT ROFF. - Rev. JOSHUA RUSSELL. - Rev. J. SPRIGG, M.A. - Rev. E. STEANE, D.D. - Rev. C. STOVEL. - Rev. THOMAS THOMAS. - Rev. F. TRESTRAIL. - -The Meeting was closed with prayer by Rev. Mr. SMITH, of Park Street. - - -REPORT. - -It is not in the power of a literary Society such as this to lay before -the Subscribers matters of exciting interest. It is enough if its object -be accomplished satisfactorily to the Subscribers, and the condition -of their funds allow the progressive fulfilment of the purposes of its -formation. - -At the last Annual Meeting the number of Subscribers to the first -year’s publications registered, was 1044; that has been increased -during the year to 1259. The number up to the present moment for the -volumes for 1847, is 1007; but there remains a very considerable amount -of subscriptions unpaid. The list will of course be variable, and -deficiencies must continually occur from the various incidents of life. - -For the year 1847, the reprint of Bunyan’s Pilgrim’s Progress from the -original editions, has been placed in the hands of the Subscribers. -This very unique volume has met with the entire approbation of the -Society, and supplies a desideratum in the literary world at large—a -critical and authentic edition of the great Dreamer’s immortal work. -The labour involved in this undertaking, the useful and interesting -introduction accompanying it, and the passage of the work through the -press, have been gratuitously afforded to the Society by its very able -editor, George Offor, Esq. It was the wish of the Council to complete the -year’s issue with a reprint of Henry Danver’s Treatise of Baptism. The -very great labour, however, involved in its preparation for the press, -has not permitted the editor, the Rev. W. H. Black, to have it in a -sufficient state of forwardness for immediate publication. The Council -have therefore substituted for it, “The Bloudy Tenent of Persecution -Discussed,” by Roger Williams, the first sheets of which are in the -press, and they hope to place it in the hands of the Subscribers by -the end of July. The controversy which forms the subject of this most -valuable work, is of no less interest at the present time than when the -author of it became an outcast, an exile, and a wanderer in the wilds of -America to escape from the persecuting spirit of the Pilgrim Fathers. Mr. -Williams was the honoured founder of Rhode Island State, the first of -the United States in which entire and perfect liberty of conscience was -permitted and enjoyed. The work now preparing is of extreme rarity, three -copies only being known to exist in this country, and two in America. It -is being reprinted from the copy in the Bodleian library at Oxford. - -The Council have in preparation for the year 1848, the first volume of -the Dutch Martyrology, and a volume of John Canne’s works. The Book -of Martyrs has been undertaken at the earnest request of many of the -Subscribers, and is in course of translation by a gentleman who has for -some years resided in Holland. He has already made considerable progress -in the work, so that the Council confidently anticipate the pleasure of -laying open to the English public during the present year this treasury -of examples of Christian patience and endurance under persecution. The -portion of the work in hand will probably form three volumes. - -The name of Mr. Canne is mostly known by his biblical labours; but he was -also remarkable for his clear insight into the nature of the constitution -of Christ’s church, which he developed in a series of works both noble in -sentiment, and powerful in argumentation. The first volume of his works -will appear under the editorial supervision of the Rev. Charles Stovel. - -Other works are also in hand, and being matured for publication in future -years. Such are the writings of William Dell, Christopher Blackwood, -William Kiffin, Benjamin Keach, and others, with various collections of -documents relating to the history and faith of the early English Baptists. - -Resolutions commendatory of the Society, were passed in the early part -of the year at the Western and Gloucestershire Associations of Baptist -Churches, and also by the General Assembly of General Baptist Churches. - -The Council has had to regret the loss sustained by the departure from -this country of the Rev. Dr. Davies, whose advice and judgment were of -the most valuable kind. His successor at Stepney College, the Rev. W. -Jones, M.A., has favoured the Society by undertaking the office thus -vacated. - -A resolution has been passed to grant the same privileges to the Sunday -School Library of any congregation, which has hitherto been confined to -the minister. A second list of ten subscribers will entitle the library -to a free copy, the first ten being regarded as entitling the minister. - -The Council have it in purpose to extend the usefulness of the Society -by additional lectures, so soon as arrangements can be made. They feel -assured of the co-operation of their brethren in this matter. - -Although so far great encouragement and success have attended their -labours, it is of importance that the Subscribers should not only -maintain their subscriptions, but by personal recommendation endeavour to -supply the places of those who fail by death, removals, or other causes. -The efficiency of the Society depends on its numbers, and the larger its -subscription list the more will it accomplish in the reproduction of -these best memorials of the men who have preceded us in the strife for -the establishment of a kingdom which is not of this world, and which when -established shall never pass away. - - -FINANCIAL ACCOUNT. - -_In respect to the Subscriptions for the First and Second years, received -in the year ended 31st March, 1848._ - - £ s. d. - - Further Subscriptions for First Year 124 8 6 - Subscriptions for Second Year 383 15 6 - ---------- - 508 4 0 - - ASSETS. - - Value of Stock in hand at Cost Price, Volumes I. II. and III. 195 1 8 - Unpaid Subscriptions, 3. 1 11 6 - ---------- - £704 17 2 - ========== - - £ s. d. - - Disbursements as per Cash Account 414 13 4 - - LIABILITIES. - - Use of Fire and Light at Mission House 3 3 0 - Printing Report, &c. 7 0 0 - Warehouse Report, Agency on Stock Remaining, and Contingencies 25 0 0 - Probable Cost of the Fourth Volume now in hand 230 0 0 - ---------- - 265 3 0 - Balance in favour of Receipts and Assets 25 0 10 - ---------- - £704 17 2 - ========== - -E. E. - -CHARLES JONES, _April 24, 1848._ - -Examined and Approved, April 28, 1848 - -GEORGE OFFOR, JOSEPH H. ALLEN. - - -HANSERD KNOLLYS SOCIETY. - -ACCOUNT OF RECEIPTS AND PAYMENTS FROM 1ST APRIL, 1847, TO 31ST MARCH, -1848. - - £ s. d. - - RECEIPTS. - - On Account of the First Year’s Subscriptions, 1845-6 124 8 6 - Ditto Second Ditto 1847 383 15 6 - Ditto Third Ditto 1848 24 3 0 - Drawback on Exportation, repayable to Agent 1 6 0 - Balance of Account from Mr. Girdwood, agent in Canada 0 6 0 - ---------- - £533 19 0 - ========== - - PAYMENTS. - - Balance against the Society on 31st March, 1847 10 2 3 - Printing Reports, Prospectus, Circulars, &c. 24 9 6 - Hire of Room for last Annual Meeting 3 3 0 - Stationery and Books 4 3 11 - Postage, Carriage, and Porterage 8 12 2 - Travelling Expenses of Honorary Secretary 19 2 2 - Advertising 9 9 6 - Balance of Cost of the Second Volume 31 3 0 - Cost of the Third Volume, Bunyan’s Pilgrim 269 15 3 - Insurance of Stock 1 9 0 - Agency at 10 per cent 8 7 7 - Pay of the Secretary, Mr. George Offor, jun., from 18th - March, 1847 to 17th March, 1848 21 0 0 - Reimbursed to the Baptist Mission the Expense of Tea - provided for the Council at their Monthly Meetings 3 16 0 - ---------- - 414 13 4 - Balance in hand, 31st March, 1848 119 5 8 - ---------- - £533 19 0 - ========== - - N.B. Balance in Treasurer’s hands £87 19 0 - Bill due 3rd May 18 18 0 - Balance in Mr. Underhill’s hands 10 6 3 - Balances due from Agents 2 2 5 - ---------- - £119 5 8 - ========== - -E. E. - -CHARLES JONES, _Treasurer_. _18th April, 1848._ - -Audited and found Correct this 22nd April, 1848. - -GEORGE OFFOR, JOSEPH H. ALLEN. - - - -***END OF THE PROJECT GUTENBERG EBOOK THE BLOUDY TENENT OF PERSECUTION FOR -CAUSE OF CONSCIENCE DISCUSSED AND MR. COTTON'S LETTER EXAMINED AND -ANSWERED*** - - -******* This file should be named 65739-0.txt or 65739-0.zip ******* - - -This and all associated files of various formats will be found in: -http://www.gutenberg.org/dirs/6/5/7/3/65739 - - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. 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