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.