part I

would not use an argument from the number of princes, witnessing in profession of practice against persecution for cause of conscience; for the truth and faith of the Lord Jesus must not be received with respect of faces, be they never so high, princely and glorious.

Precious pearls and jewels, and far more precious truth, are found in muddy shells and places. The rich mines of golden truth lie hid under barren hills, and in obscure holes and corners.

[Sidenote: Princes not persecuting are very rare.]

The most high and glorious God hath chosen the poor of the world, and the witnesses of truth (Rev. xi.) are clothed in sackcloth, not in silk or satin, cloth of gold or tissue: and, therefore, I acknowledge, if the number of princes professing persecution be considered, it is rare to find a king, prince, or governor like Christ Jesus, the King of kings, and Prince of the princes of the earth, and who tread not in the steps of Herod the fox, or Nero the lion, openly or secretly persecuting the name of the Lord Jesus; such were Saul, Jeroboam, Ahab, though under a mask or pretence of the name of the God of Israel.[171]

[Sidenote: Buchanan’s item to King James.]

To that purpose was it a noble speech of Buchanan, who, lying on his death-bed, sent this item to King James:—“Remember my humble service to his majesty, and tell him that Buchanan is going to a place where few kings come.”

CHAP. LXII.

_Truth._ Secondly. I observe how inconsiderately—I hope not willingly—he passeth by the reasons and grounds urged by those three princes for their practices; for, as for the bare examples of kings or princes, they are but like shining sands, or gilded rocks, giving no solace to such as make woful shipwreck on them.

[Sidenote: King James’s sayings against persecution.]

In King James’s speech, he passeth by that golden maxim in divinity, “that God never loves to plant his church by blood.”

Secondly. That civil obedience may be performed from the papists.

Thirdly. In his observation on Rev. xx., that true and certain note of a false church, to wit, persecution: “The wicked are besiegers, the faithful are besieged.”

[Sidenote: King Stephen’s, of Poland, speech against persecution.]

In King Stephen’s, of Poland, speech, he passeth by the true difference between a civil and a spiritual government: “I am,” said Stephen, “a civil magistrate over the bodies of men, not a spiritual over their souls.”

Now to confound these is Babel; and Jewish it is to seek for Moses, and bring him from his grave (which no man shall find, for God buried him) in setting up a national state or church, in a land of Canaan, which the great Messiah abolished at his coming.

[Sidenote: Forcing of conscience is a soul-rape. Persecution for conscience, the lancet that letteth blood of kings and kingdoms.]

Thirdly. He passeth by, in the speech of the King of Bohemia, that foundation in grace and nature, to wit, “That conscience ought not to be violated or forced:” and indeed it is most true, that a soul or spiritual rape is more abominable in God’s eye, than to force and ravish the bodies of all the women in the world. Secondly. That most lamentably true experience of all ages, which that king observeth, viz., “That persecution for cause of conscience hath ever proved pernicious, being the causes of all those wonderful innovations of, or changes in, the principallest and mightiest kingdoms of Christendom.” He that reads the records of truth and time with an impartial eye, shall find this to be the lancet that hath pierced the veins of kings and kingdoms, of saints and sinners, and filled the streams and rivers with their blood.

[Sidenote: All spiritual whores are bloody.]

Lastly. That king’s observation of his own time,[172] viz., “That persecution for cause of conscience was practised most in England, and such places where popery reigned:” implying, as I conceive, that such practices commonly proceed from that great whore the church of Rome, whose daughters are like their mother, and all of a bloody nature, as most commonly all whores be.

CHAP. LXIII.

Now thirdly. In that the answerer observeth, “That amongst the Roman emperors, they that did not persecute were Julian the Apostate, and Valens the Arian; whereas the good emperors, Constantine, Gratian, Valentinian, and Theodosius, they did persecute the Arians, Donatists,” &c:—

[Sidenote: The godly sometimes evil actors, and the ungodly good actors.]

_Answ._ It is no new thing for godly, and eminently godly men to perform ungodly actions: nor for ungodly persons, for wicked ends, to act what in itself is good and righteous.

[Sidenote: Polygamy, or the many wives of the fathers.]

Abraham, Jacob, David, Solomon, &c. (as well as Lamech, Saul, &c.) lived in constant transgression against the institution of so holy and so ratified a law of marriage, &c.; and this not against the light and checks of conscience (as other sins are wont to be recorded of them), but according to the dictate and persuasion of a resolved soul and conscience.

[Sidenote: David’s advancing of God’s worship against God’s order.]

David, out of zeal to God, with thirty thousand of Israel, and [with] majestical solemnity, carries up the ark contrary to the order God was pleased to appoint: the issue was both God’s and David’s great offence, 2 Sam. vi.

David in his zeal would build a house to entertain his God! What more pious? and what more (in show) seriously consulted, when the prophet Nathan is admitted counsellor? 2 Sam. vii.

And probable it is, that his slaughter of Uriah was not without a good end, to wit, to prevent the dishonour of God’s name in the discovery of his adultery with Bathsheba. Yet David was holy and precious to God still, though like a jewel fallen into the dirt. Whereas King Ahab, though acting his fasting and humiliation, was but Ahab still, though his act, in itself, was a duty, and found success with God.

CHAP. LXIV.

_Peace._ I have often heard that history reports, and I have heard that Mr. Cotton himself hath affirmed it, that Christianity fell asleep in Constantine’s bosom, and [in] the laps and bosoms of those emperors professing the name of Christ.

[Sidenote: Constantine and the good emperors, are confessed to have done more hurt to the name and crown of the Lord Jesus, than the persecuting Neros, &c. The garden of the church, and field of the world, made all one by anti-christianism.]

_Truth._ The unknowing zeal of Constantine and other emperors, did more hurt to Christ Jesus’s crown and kingdom, than the raging fury of the most bloody Neros.[173] In the persecutions of the latter, Christians were sweet and fragrant, like spice pounded and beaten in mortars. But these good emperors, persecuting some erroneous persons, Arius, &c., and advancing the professors of some truths of Christ—for there was no small number of truths lost in those times—and maintaining their religion by the material sword—I say, by this means Christianity was eclipsed, and the professors of it fell asleep, Cant. v. 2. Babel, or confusion, was ushered in, and by degrees the gardens of the churches of saints were turned into the wilderness of whole nations, until the whole world became Christian, or Christendom, Rev. xii. and xiii.

Doubtless those holy men, emperors and bishops, intended and aimed right to exalt Christ; but not attending to the command of Christ Jesus, to permit the tares to grow in the field of the world, they make the garden of the church and field of the world to be all one; and might not only sometimes, in their zealous mistakes, persecute good wheat instead of tares, but also pluck up thousands of those precious stalks by commotions and combustions about religion, as hath been since practised in the great and wonderful changes wrought by such wars in many great and mighty states and kingdoms, as we heard even now in the observation of the King of Bohemia.

CHAP. LXV.

_Peace._ Dear Truth, before you leave this passage concerning the emperors, I shall desire you to glance your eye on this not unworthy observation, to wit, how fully this worthy answerer hath learned to speak the roaring language of lion-like persecution, far from the purity and peaceableness of the lamb, which he was wont to express in England. For thus he writes:—

“More and greater princes than these you mention,” saith he, “have not tolerated heretics and schismatics, notwithstanding their pretence of conscience, and their arrogating the crown of martyrdom to their sufferings.”

[Sidenote: The language of persecutors—the wolves and hunters of the world.]

_Truth._ Thy tender ear and heart, sweet Peace, endure not such language. It is true, that these terms, heretics (or wilfully obstinate) and schismatics (or renders) are used in holy writ. It is true also, that such pretend conscience, and challenge the crown of martyrdom to their suffering. Yet since, as King James spake in his mark of a false church on Rev. xx., the wicked persecute and besiege, and the godly are persecuted and besieged, this is the common clamour of persecutors against the messengers and witnesses of Jesus in all ages, viz., you are heretics, schismatics, factious, seditious, rebellious. Have not all truth’s witnesses heard such reproaches? You pretend conscience: you say you are persecuted for religion: you will say you are martyrs?

Oh! it is hard for God’s children to fall to opinion and practice of persecution, without the ready learning the language thereof. And doubtless, that soul that can so readily speak Babel’s language, hath cause to fear that he hath not yet in point of worship left the gates or suburbs of it.

_Peace._ Again, in blaming Julian and Valens the Arian, for tolerating “all weeds to grow, he notes their sinful end, that thereby they might choke the vitals of Christianity;” and seems to consent, in this and other passages foregoing and following on a speech of Jerome, that the weeds of false religion tolerated in the world, have a power to choke and kill true Christianity in the church.

[Sidenote: Christ’s lilies may flourish in his church, notwithstanding the abundance of weeds (in the world) permitted.]

_Truth._ I shall more fully answer to this on Jerome’s speech, and show that if the weeds be kept out of the garden of the church, the roses and lilies therein will flourish, notwithstanding that weeds abound in the field of the civil state. When Christianity began to be choked, it was not when Christians lodged in cold prisons, but down-beds of ease, and persecuted others, &c.

CHAP. LXVI.

_Peace._ He ends this passage with approbation of Queen Elizabeth for persecuting the papists, and a reproof to King James for his persecuting the puritans, &c.

[Sidenote: The persecutions of Queen Elizabeth and King James compared together.]

_Truth._ I answer, if Queen Elizabeth, according to the answerer’s tenent and conscience, did well to persecute according to her conscience, King James did not ill in persecuting according to his.[174] For Mr. Cotton must grant, that either King James was not fit to be a king, had not the essential qualifications of a king, in not being able rightly to judge who ought to be persecuted, and who not: or else he must confess that King James, and all magistrates, must persecute such whom in their conscience they judge worthy to be persecuted.

I say it again, though I neither approve Queen Elizabeth or King James in such their persecutions, yet such as hold this tenent of persecuting for conscience, must also hold that civil magistrates are not essentially fitted and qualified for their function and office, except they can discern clearly the difference between such as are to be punished and persecuted, and such as are not.

Or else, if they be essentially qualified, without such a religious spirit of discerning, and yet must persecute the heretic, the schismatic, &c., must they not persecute according to their consciences and persuasion? And then doubtless, though he be excellent for civil government, may he easily, as Paul did ignorantly, persecute the Son of God instead of the son of perdition.

Therefore, lastly, according to Christ Jesus’ command, magistrates are bound not to persecute, and to see that none of their subjects be persecuted and oppressed for their conscience and worship, being otherwise subject and peaceable in civil obedience.

CHAP. LXVII.

In the second place, I answer and ask, what glory to God, what good to the souls or bodies of their subjects, shall princes, or did these princes bring in persecuting? &c.

[Sidenote: In his opening of the seven vials, in print, Mr. Cotton confesseth that Queen Elizabeth’s persecuting the papists had almost ruined the English nation.]

_Peace._ Mr. Cotton tells us, in his discourse upon the third vial,[175] that Queen Elizabeth had almost fired the world in civil combustions by such her persecuting: for though he bring it in to another end, yet he confesseth that it “raised all Christendom in combustion; raised the wars of 1588 and the Spanish Invasion;” and he adds, both concerning the English nation and the Dutch, “that if God had not borne witness to his people and their laws, in defeating the intendments of their enemies, against both the nations, it might have been the ruin of them both.”

[Sidenote: The wars between the papists and the protestants.]

_Truth._ That those laws and practices of Queen Elizabeth raised those combustions in Christendom, I deny not: that they might likely have cost the ruin of English and Dutch, I grant.

That it was God’s gracious work in defeating the intendments of their enemies, I thankfully acknowledge. But that God bore witness to such persecutions and laws for such persecutions, I deny: for,

First, event and success come alike to all, and are no argument of love, or hatred, &c.

Secondly, the papists in their wars have ever yet had, both in peace and war, victory and dominion; and therefore, if success be the measure, God hath borne witness unto them.

It is most true, what Daniel in his eighth, and eleventh, and twelfth chapters, and John in his Revelation, eleventh, twelfth, and thirteenth chapters, write of the great success of anti-christ against Christ Jesus for a time appointed.

[Sidenote: Eventus omnis belli incertus.]

Success was various between Charles V. and some German princes: Philip of Spain and the Low Countries; the French king and his protestant subjects: sometimes losing, sometimes winning, interchangeably.

[Sidenote: The wars and success of the Waldensian witnesses against three popes and their popish armies.]

But most memorable is the famous history of the Waldenses and Albigenses, those famous witnesses of Jesus Christ, who rising from Waldo, at Lyons in France (1160), spread over France, Italy, Germany, and almost all countries, into thousands and ten thousands, making separation from the pope and church of Rome. These fought many battles with various success, and had the assistance and protection of divers great princes against three succeeding popes and their armies; but after mutual slaughters and miseries to both sides, the final success of victory fell to the popedom and Romish church, in the utter extirpation of those famous Waldensian witnesses.

[Sidenote: God’s people victorious overcomers, and with what weapons.]

God’s servants are all overcomers when they war with God’s weapons, in God’s cause and worship: and in Rev. second and third chapters, seven times it is recorded—To him that overcometh, in Ephesus; to him that overcometh, in Sardis, &c.; and Rev. twelfth, God’s servants overcame the dragon, or devil, in the Roman emperors by three weapons—the blood of the Lamb, the word of their testimony, and the not loving of their lives unto the death.

CHAP. LXVIII.

[Sidenote: The third head of arguments from ancient and later writers.]

_Peace._ The answerer, in the next place, descends to the third and last head of arguments produced by the author, taken from the judgment of ancient and later writers, yea, even of the papists themselves, who have condemned persecution for conscience’ sake: some of which the answerer pleaseth to answer, and thus writeth:—[176]

[Sidenote: The Christian church doth not persecute but is persecuted.]

“You begin with Hilary, whose testimony without prejudice to the truth we may admit: for it is true, the Christian church doth not persecute, but is persecuted. But to excommunicate a heretic, is not to persecute, that is, it is not to punish an innocent but a culpable and damnable person, and that not for conscience, but for persisting in error against light of conscience, whereof he hath been convinced.”

_Truth._ In this answer there are two things:—

First. His confession of the same truth affirmed by Hilarius, to wit, that the Christian church doth not persecute, but is persecuted: suiting with that foregoing observation of King James from Rev. xx.

_Peace._ Yet to this he adds a colour thus: “which,” saith he, “we may admit without prejudice to the truth.”

[Sidenote: Persecuting churches cannot be Christ’s churches.]

_Truth._ I answer, If it be a mark of the Christian church to be persecuted, and of the anti-christian, or false church, to persecute, then those churches cannot be truly Christian, according to the first institution, which either actually themselves, or by the civil power of kings and princes given to them, or procured by them to fight for them, do persecute such as dissent from them, or be opposite against them.

_Peace._ Yea; but in the second place he addeth, “that to excommunicate a heretic is not to persecute, but to punish him for sinning against the light of his own conscience,” &c.

_Truth._ I answer, If this worthy answerer were thoroughly awaked from the spouse’s spiritual slumber (Cant. v. 3), and had recovered from the drunkenness of the great whore who intoxicateth the nations, Rev. xvii. 2, it is impossible that he should so answer: for—

[Sidenote: The nature of excommunication.]

First. Who questioneth whether to excommunicate a heretic, that is, an obstinate gainsayer, as we have opened the word upon Tit. iii.,—I say, who questioneth whether that be to persecute?—excommunication being of a spiritual nature, a sentence denounced by the word of Christ Jesus, the spiritual King of his church; and a spiritual killing by the most sharp two-edged sword of the Spirit, in delivering up the person excommunicate to Satan. Therefore, who sees not that his answer comes not near our question?[177]

_Peace._ In the answerer’s second conclusion, in the entrance of this discourse, he proves persecution against a heretic for sinning against his conscience, and quotes Tit. iii. 10, which only proves, as I have there made it evident, a spiritual rejecting or excommunicating from the church of God, and so comes not near the question.

[Sidenote: What persecution, or hunting, is.]

Here, again, he would prove churches charged to be false, because they persecute; I say, he would prove them not to be false, because they persecute not: for, saith he, excommunication is not persecution. Whereas the question is, as the whole discourse, and Hilary’s own amplification of the matter in this speech, and the practice of all ages testify, whether it be not a false church that doth persecute other churches or members, opposing her in spiritual and church matters, not by excommunications, but by imprisonments, stocking, whipping, fining, banishing, hanging, burning, &c., notwithstanding that such persons in civil obedience and subjection are unreprovable.

[Sidenote: Christ’s spouse no scratcher or fighter.]

_Truth._ I conclude this passage with Hilarius and the answerer, that the Christian church doth not persecute; no more than a lily doth scratch the thorns, or a lamb pursue and tear the wolves, or a turtle-dove hunt the hawks and eagles, or a chaste and modest virgin fight and scratch like whores and harlots.[178]

And for punishing the heretic for sinning against his conscience after conviction—which is the second conclusion he affirmeth—to be by a civil sword, I have at large there answered.

CHAP. LXIX.

_Peace._ In the next place, he selecteth one passage out of Hilary—although there are many golden passages there expressed _against_ the use of civil, earthly powers in the affairs of Christ. The passage is this:—

[Sidenote: Who cannot be won by the word, must not be compelled by the sword.]

“It is true also what he saith, that neither the apostles nor we may propagate Christian religion by the sword; but if pagans cannot be won by the word, they are not to be compelled by the sword. Nevertheless, this hindereth not,” saith he, “but if they or any other should blaspheme the true God and his true religion, they ought to be severely punished; and no less do they deserve, if they seduce from the truth to damnable heresy or idolatry.”

_Truth._ In which answer I observe, first, his agreement with Hilary, that the Christian religion may not be propagated by the civil sword.

Unto which I reply and ask, then what means this passage in his first answer to the former speeches of the king,[179] viz., “We acknowledge that none is to be constrained to believe or profess the true religion, till he be convinced in judgment of the truth of it?”[180] implying two things.

First. That the civil magistrate, who is to constrain with the civil sword, must judge all the consciences of their subjects, whether they be convinced or no.

Secondly. When the civil magistrate discerns that his subjects’ consciences are convinced, then he may constrain them _vi et armis_, hostilely.

[Sidenote: Constraint upon consciences in Old and New England.]

And accordingly, the civil state and magistracy judging in spiritual things, who knows not what constraint lies upon all consciences, in old and New England, to come to church, and pay church duties,[181] which is upon the point—though with a sword of a finer gilt and trim in New England—nothing else but that which he confesseth Hilary saith true should not be done, to wit, a propagation of religion by the sword.[182]

Again, although he confesseth that propagation of religion ought not to be by the sword, yet he maintaineth the use of the sword, when persons, in the judgment of the civil state, for that is implied, blaspheme the true God, and the true religion, and also seduce others to damnable heresy and idolatry. Which, because he barely affirmeth in this place, I shall defer my answer unto the after reasons of Mr. Cotton and the elders of New English churches; where scriptures are alleged, and in that place, by God’s assistance, they shall be examined and answered.

CHAP. LXX.

[Sidenote: Tertullian’s speech discussed.]

_Peace._ The answerer thus proceeds:[183] “Your next writer is Tertullian, who speaketh to the same purpose in the place alleged by you. His intent is only to restrain Scapula, the Roman governor of Africa, from persecuting the Christians, for not offering sacrifice to their gods: and for that end, fetched an argument from the law of natural equity, not to compel any to any religion, but permit them to believe [willingly], or not to believe at all. Which we acknowledge; and accordingly we judge, the English may permit the Indians to continue in their unbelief. Nevertheless, it will not therefore be lawful [openly] to tolerate the worship of devils or idols, to the seduction of any from the truth.”

_Truth._ Answ. In this passage he agreeth with Tertullian, and gives instance in America of the English permitting the Indians to continue in their unbelief: yet withal he affirmeth it not lawful to tolerate worshipping of devils, or seduction from the truth.

[Sidenote: The Indians of New England permitted by the English not only to continue in their unbelief (which they cannot cure) but also in their false worship which they might by the civil sword restrain.]

I answer, that in New England it is well known that they not only permit the Indians to continue in their unbelief, which neither they nor all the ministers of Christ on earth, nor angels in heaven, can help, not being able to work belief: but they also permit or tolerate them in their paganish worship, which cannot be denied to be a worshipping of devils, as all false worship is.[184]

And therefore, consequently, according to the same practice, did they walk by rule and impartially, not only the Indians, but their countrymen, French, Dutch, Spanish, Persians, Turks, Jews, &c., should also be permitted in their worships, if correspondent in civil obedience.

_Peace._ He adds further, “When Tertullian saith, ‘That another man’s religion neither hurteth nor profiteth any;’ it must be understood of private worship and religion professed in private: otherwise a false religion professed by the members of the church, or by such as have given their names to Christ, will be the ruin and desolation of the church, as appeareth by the threats of Christ to the churches, Rev. ii.”

_Truth._ I answer: passing by that unsound distinction of members of the church, or those that have given their names to Christ, which in point of visible profession and worship will appear to be all one, it is plain—

First. That Tertullian doth not there speak of private, but of public worship and religion.

[Sidenote: In two cases a false religion will not hurt the true church or the state.]

Secondly. Although it be true in a church of Christ, that a false religion or worship permitted, will hurt, according to those threats of Christ, Rev. ii., yet in two cases I believe a false religion will not hurt,—which is most like to have been Tertullian’s meaning.

First. A false religion out of the church will not hurt the church, no more than weeds in the wilderness hurt the enclosed garden, or poison hurt the body when it is not touched or taken, yea, and antidotes are received against it.

Secondly. A false religion and worship will not hurt the civil state, in case the worshippers break no civil law: and the answerer elsewhere acknowledgeth, that the civil laws not being broken, civil peace is not broken: and this only is the point in question.[185]

CHAP. LXXI.

[Sidenote: The seducing or infecting of others, discussed.]

_Peace._ “Your next author,” saith he,[186] “Jerome, crosseth not the truth, nor advantageth your cause; for we grant what he saith, that heresy must be cut off with the sword of the Spirit: but this hinders not, but that being so cut down, if the heretic will persist in his heresy to the seduction of others, he may be cut off also by the civil sword, to prevent the perdition of others. And that to be Jerome’s meaning, appeareth by his note upon that of the apostle, _A little leaven leaveneth the whole lump_. Therefore,” saith he, “a spark as soon as it appeareth, is to be extinguished, and the leaven to be removed from the rest of the dough; rotten pieces of flesh are to be cut off, and a scabbed beast is to be driven from the sheepfold; lest the whole house, body, mass of dough, and flock, be set on fire with the spark, be putrefied with the rotten flesh, soured with the leaven, perish by the scabbed beast.”

[Sidenote: The answerer trusteth not to the sword of the Spirit only, in spiritual causes.]

_Truth._ I answer, first, he granteth to Jerome,[187] that heresy must be cut off with the sword of the Spirit; yet, withal, he maintaineth a cutting off by a second sword, the sword of the magistrate; and conceiveth that Jerome so means, because he quoteth that of the apostle, _A little leaven leaveneth the whole lump_.

Answ. It is no argument to prove that Jerome meant a civil sword, by alleging 1 Cor. v. 6, or Gal. v. 9, which properly and only approve a cutting off by the sword of the Spirit in the church, and the purging out of the leaven in the church, in the cities of Corinth and Galatia.

[Sidenote: The absolute sufficiency of the sword of the Spirit.]

And if Jerome should so mean as himself doth, yet, first, that grant of his, that heresy must be cut off with the sword of the Spirit, implies an absolute sufficiency in the sword of the Spirit to cut it down, according to that mighty operation of scriptural weapons, 2 Cor. x. 4, powerfully sufficient, either to convert the heretic to God, and subdue his very thoughts into subjection to Christ, or else spiritually to slay and execute him.

[Sidenote: The church of Christ to be kept pure.]

Secondly. It is clear to be the meaning of the apostle, and of the Spirit of God, not there to speak to the church in Corinth, or Galatia, or any other church, concerning any other dough, or house, or body, or flock, but the dough, the body, the house, the flock of Christ, his church: out of which such sparks, such leaven, such rotten flesh, and scabbed sheep, are to be avoided.

[Sidenote: A national church not instituted by Christ Jesus.]

Nor could the eye of this worthy answerer ever be so obscured, as to run to a smith’s shop for a sword of iron and steel to help the sword of the Spirit, if the Sun of righteousness had once been pleased to show him, that a national church, which elsewhere he professeth against, a state-church, whether explicit, as in old England, or implicit, as in New, is not the institution of the Lord Jesus Christ.[188]

[Sidenote: The national church of the Jews. 1 Sam. xiii.]

The national, typical state-church of the Jews, necessarily called for such weapons; but the particular churches of Christ in all parts of the world, consisting of Jews or Gentiles, are powerfully able, by the sword of the Spirit to defend themselves, and offend men or devils, although the state or kingdom, wherein such a church or churches of Christ are gathered, have neither carnal spear nor sword, &c.; as once it was in the national church of the land of Canaan.

CHAP. LXXII.

[Sidenote: Man hath no power to make laws to bind conscience.]

_Peace._ “Brentius, whom you next quote,” saith he,[189] “speaketh not to your cause. We willingly grant you, that man hath no power to make laws to bind conscience; but this hinders not, but men may see the laws of God observed which do bind conscience.”

_Truth._ I answer, In granting with Brentius that man hath not power to make laws to bind conscience, he overthrows such his tenent and practice as restrain men from their worship according to their conscience and belief, and constrain them to such worships, though it be out of a pretence that they are convinced, which their own souls tell them they have no satisfaction nor faith in.[190]

Secondly. Whereas he affirmeth that men may make laws to see the laws of God observed:—

I answer, as God needeth not the help of a material sword of steel to assist the sword of the Spirit in the affairs of conscience, so those men, those magistrates, yea, that commonwealth which makes such magistrates, must needs have power and authority from Christ Jesus to sit as judge, and to determine in all the great controversies concerning doctrine, discipline, government, &c.

[Sidenote: Desperate consequences unavoidable.]

And then I ask, whether upon this ground it must not evidently follow, that—

Either there is no lawful commonwealth, nor civil state of men in the world, which is not qualified with this spiritual discerning: and then also, that the very commonweal hath more light concerning the church of Christ, than the church itself.

Or, that the commonweal and magistrates thereof, must judge and punish as they are persuaded in their own belief and conscience, be their conscience paganish, Turkish, or anti-christian. What is this but to confound heaven and earth together, and not only to take away the being of Christianity out of the world, but to take away all civility, and the world out of the world, and to lay all upon heaps of confusion?

CHAP. LXXIII.

[Sidenote: Luther’s testimony in this case discussed.]

_Peace._ “The like answer,” saith he,[191] “may be returned to Luther, whom you next allege.

“First. That the government of the civil magistrate extendeth no further than over the bodies and goods of their subjects, not over their souls; and, therefore, they may not undertake to give laws unto the souls and consciences of men.

“Secondly. That the church of Christ doth not use the arm of secular power to compel men to the true profession of the truth, for this is to be done with spiritual weapons, whereby Christians are to be exhorted, not compelled. But this,” saith he, “hindereth not that Christians sinning against light of faith and conscience, may justly be censured by the church with excommunication, and by the civil sword also, in case they shall corrupt others to the perdition of their souls.”

_Truth._ I answer, in this joint confession of the answerer with Luther, to wit, that the government of the civil magistrate extendeth no further than over the bodies and goods of their subjects, not over their souls: who sees not what a clear testimony from his own mouth and pen is given, to wit, that either the spiritual and church estate, the preaching of the word, and the gathering of the church, the baptism of it, the ministry, government, and administrations thereof, belong to the civil body of the commonweal, that is, to the bodies and goods of men, which seems monstrous to imagine? Or else that the civil magistrate cannot, without exceeding the bounds of his office, meddle with those spiritual affairs?[192]

[Sidenote: Mr. Cotton’s positions evidently proved contradictory to themselves.]

Again, necessarily must it follow, that these two are contradictory to themselves, to wit,—

The magistrates’ power extends no further than the bodies and goods of the subject, and yet—

The magistrate must punish Christians for sinning against the light of faith and conscience, and for corrupting the souls of men. The Father of lights make this worthy answerer, and all that fear him, to see their wandering in this case: not only from his fear, but also from the light of reason itself, their own convictions and confessions.

Secondly. In his joint confession with Luther, that the church doth not use the secular power to compel men to the faith and profession of the truth, he condemneth, as before I have observed,—

First. His former implication, viz., that they may be compelled when they are convinced of the truth of it.

Secondly. Their own practice who suffer no man of any different conscience and worship to live in their jurisdiction, except that he depart from his own exercise of religion and worship, differing from the worship allowed of in the civil state, yea, and also actually submit to come to their church.

[Sidenote: Hearing of the word of God in a church estate a part of God’s worship.]

Which, however it is coloured over with this varnish, viz., that men are compelled no further than unto the hearing of the word, unto which all men are bound, yet it will appear, that teaching and being taught in a church estate is a church worship, as true and proper a church worship as the supper of the Lord, Acts ii. 46.

Secondly. All persons, papist and protestant, that are conscientious, have always suffered upon this ground especially, that they have refused to come to each other’s church or meeting.

CHAP. LXXIV.

[Sidenote: Papists’ plea for toleration of conscience.]

_Peace._ The next passage in the author which the answerer descends unto, is the testimony of the papists themselves, a lively and shining testimony, from scriptures alleged both against themselves and all that associate with them (as power is in their hand) in such unchristian and bloody both tenents and practices.

“As for the testimony of the popish book,” saith he,[193] “we weigh it not, as knowing whatever they speak for toleration of religion where themselves are under hatches, when they come to sit at stern they judge and practise quite contrary, as both their writings and judicial proceedings have testified to the world these many years.”

_Truth._ I answer, although both writings and practices have been such, yet the scriptures and expressions of truth alleged and uttered by them, speak loud and fully for them when they are under the hatches, that for their conscience and religion they should not there be choked and smothered, but suffered to breathe and walk upon the decks, in the air of civil liberty and conversation, in the ship of the commonwealth, upon good assurance given of civil obedience to the civil state.

[Sidenote: The protestants partial in the case of persecution.]

Again, if this practice be so abominable in his eyes from the papists, viz., that they are so partial as to persecute when they sit at helm, and yet cry out against persecution when they are under the hatches, I shall beseech the righteous Judge of the whole world to present, as in a water or glass where face answereth to face, the faces of the papist to the protestant, answering to each other in the sameness of partiality, both of this doctrine and practice.

When Mr. Cotton and others have formerly been under hatches, what sad and true complaints have they abundantly poured forth against persecution! How have they opened that heavenly scripture, Cant. iv. 8, where Christ Jesus calls his tender wife and spouse from the fellowship with persecutors in their dens of lions and mountains of leopards?

But coming to the helm, as he speaks of the papists, how, both by preaching, writing, printing, practice, do they themselves—I hope in their persons lambs—unnaturally and partially express towards others the cruel nature of such lions and leopards?

[Sidenote: A false balance in God’s matters abominable to God.]

Oh! that the God of heaven might please to tell them how abominable in his eyes are a weight and a weight, a stone and a stone, in the bag of weights!—one weight for themselves when they are under hatches, and another for others when they come to helm.

Nor shall their confidence of their being in the truth, which they judge the papists and others are not in, no, nor the truth itself, privilege them to persecute others, and to exempt themselves from persecution, because (as formerly)—

[Sidenote: Sheep cannot hunt, no, not the wolves.]

First, it is against the nature of true sheep to persecute, or hunt the beasts of the forest: no, not the same wolves who formerly have persecuted themselves.[194]

Secondly, if it be a duty and charge upon all magistrates, in all parts of the world, to judge and persecute in and for spiritual causes, then either they are no magistrates who are not able to judge in such cases, or else they must judge according to their consciences, whether pagan, Turkish, or anti-christian.

[Sidenote: Pills to purge out the spirit of persecution.]

Lastly, notwithstanding their confidence of the truth of their own way, yet the experience of our fathers’ errors, our own mistakes and ignorance, the sense of our own weaknesses and blindness in the depths of the prophecies and mysteries of the kingdom of Christ, and the great professed expectation of light to come which we are not now able to comprehend, may abate the edge, yea, sheath up the sword of persecution toward any, especially [toward] such as differ not from them in doctrines of repentance, or faith, or holiness of heart and life, and hope of glorious and eternal union to come, but only in the way and manner of the administrations of Jesus Christ.

CHAP. LXXV.

_Peace._ To close this head of the testimony of writers, it pleaseth the answerer to produce a contrary testimony of Austin, Optatus, &c.[195]

[Sidenote: Superstition and persecution have had many votes from God’s own people.]

_Truth._ I readily acknowledge, as formerly I did concerning the testimony of princes, that anti-christ is too hard for Christ at votes and numbers; yea, and believe that in many points, wherein the servants of God these many hundred years have been fast asleep, superstition and persecution have had more suffrages and votes from God’s own people, than hath either been honourable to the Lord, or peaceable to their own or the souls of others: therefore, not to derogate from the precious memory of any of them, let us briefly consider what they have in this point affirmed.

To begin with Austin: “They murder,” saith he, “souls, and themselves are afflicted in body, and they put men to everlasting death, and yet they complain when themselves are put to temporal death.”[196]

[Sidenote: Austin’s saying for persecution examined.]

I answer, this rhetorical persuasion of human wisdom seems very reasonable in the eye of flesh and blood; but one scripture more prevails with faithful and obedient souls than thousands of plausible and eloquent speeches: in particular,

[Sidenote: Soul-killing.]

First, the scripture useth soul-killing in a large sense, not only for the teaching of false prophets and seducers, but even for the offensive walking of Christians: in which respect, 1 Cor. viii. 9, a true Christian may be guilty of destroying a soul for whom Christ died, and therefore by this rule ought to be hanged, burned, &c.

Secondly, that plausible similitude will not prove that every false teaching or false practice actually kills the soul, as the body is slain, and slain but once; for souls infected or bewitched may again recover, 1 Cor. v.; Gal. v.; 2 Tim. ii., &c.[197]

[Sidenote: Punishments provided by Christ Jesus against soul-killers and soul-wounders.]

Thirdly, for soul-killings, yea, also for soul-woundings and grievings, Christ Jesus hath appointed remedies sufficient in his church. There comes forth a two-edged sword out of his mouth (Rev. i. and Rev. ii.), able to cut down heresy, as is confessed: yea, and to kill the heretic: yea, and to punish his soul everlastingly, which no sword of steel can reach unto in any punishment comparable or imaginable. And therefore, in this case, we may say of this spiritual soul-killing by the sword of Christ’s mouth, as Paul concerning the incestuous person, 2 Cor. ii. [6,] _Sufficient is this punishment_, &c.

Fourthly, although no soul-killers, nor soul-grievers, may be suffered in the spiritual state, or kingdom of Christ, the church; yet he hath commanded that such should be suffered and permitted to be and live in the world, as I have proved on Matt. xiii.: otherwise thousands and millions, of souls and bodies both, must be murdered and cut off by civil combustions and bloody wars about religion.

[Sidenote: Men dead in sin cannot be soul-killed. A national enforced religion, or a civil war for religion, the two great preventers of soul-conversion and life.]

Fifthly, I argue thus: the souls of all men in the world are either naturally dead in sin, or alive in Christ. If dead in sin, no man can kill them, no more than he can kill a dead man: nor is it a false teacher, or false religion, that can so much prevent the means of spiritual life, as one of these two:—either the force of a material sword, imprisoning the souls of men in a state or national religion, ministry, or worship: or, secondly, civil wars and combustions for religion’s sake, whereby men are immediately cut off without any longer means of repentance.

Now again, for the souls that are alive in Christ, he hath graciously appointed ordinances powerfully sufficient to maintain and cherish that life—armour of proof able to defend them against men and devils.

Secondly, the soul once alive in Christ, is like Christ himself, Rev. i. 18, alive for ever, Rom. vi. 8; and cannot die a spiritual death.

[Sidenote: Soul-killers prove, by the grace of Christ, soul-savers.]

Lastly, grant a man to be a false teacher, a heretic, a Balaam, a spiritual witch, a wolf, a persecutor, breathing out blasphemies against Christ and slaughters against his followers, as Paul did, Acts ix. 1, I say, these who appear soul-killers to-day, by the grace of Christ may prove, as Paul, soul-savers to-morrow: and saith Paul to Timothy, 1 Tim. iv. [16,] _Thou shalt save thyself and them that hear thee_: which all must necessarily be prevented, if all that comes within the sense of these soul-killers must, as guilty of blood, be corporally killed and put to death.[198]

CHAP. LXXVI.

[Sidenote: Optatus examined.]

_Peace._ Dear Truth, your answers are so satisfactory to Austin’s speech, that if Austin himself were now living, methinks he should be of your mind. I pray descend to Optatus, “who,” saith the answerer, “justifies Macarius for putting some heretics to death, affirming that he had done no more herein than what Moses, Phineas, and Elias had done before him.”

[Sidenote: Persecutors leave Christ, and fly to Moses for their practice.]

_Truth._ These are shafts usually drawn from the quiver of the ceremonial and typical state of the national church of the Jews, whose shadowish and figurative state vanished at the appearing of the body and substance, the Sun of righteousness, who set up another kingdom, or church, Heb. xii. [27,] ministry and worship: in which we find no such ordinance, precept, or precedent of killing men by material swords for religion’s sake.

More particularly concerning Moses, I query what commandment, or practice of Moses, either Optatus, or the answerer here intend? Probably that passage of Deut. xiii. [15,] wherein Moses appointed a slaughter, either of a person or a city, that should depart from the God of Israel, with whom that national church was in covenant. And if so, I shall

## particularly reply to that place in my answer to the reasons hereunder

mentioned.[199]

Concerning Phineas’s zealous act:

[Sidenote: Phineas’s act discussed.]

First, his slaying of the Israelitish man, and woman of Midian, was not for spiritual but corporal filthiness.

Secondly, no man will produce his fact as precedential to any minister of the gospel so to act, in any civil state or commonwealth; although I believe in the church of God it is precedential, for either minister or people, to kill and slay with the two-edged sword of the Spirit of God, any such bold and open presumptuous sinners as these were.

Lastly, concerning Elijah: there were two famous acts of Elijah of a killing nature:

First, that of slaying 850 of Baal’s prophets, 1 Kings xviii. [40.][200]

Secondly, of the two captains and their fifties, by fire, &c.

[Sidenote: Elijah’s slaughters examined.]

For the first of these, it cannot figure, or type out, any material slaughter of the many thousands of false prophets in the world by any material sword of iron or steel: for as that passage was miraculous,[201] so find we not any such commission given by the Lord Jesus to the ministers of the Lord. And lastly, such a slaughter must not only extend to all the false prophets in the world, but, according to the answerer’s grounds, to the many thousands of thousands of idolaters and false worshippers in the kingdoms and nations of the world.

[Sidenote: Elijah’s consuming the two captains and their companions by fire, discussed.]

For the second act of Elijah, as it was also of a miraculous nature, so, secondly, when the followers of the Lord Jesus, Luke ix. [54,] proposed such a practice to the Lord Jesus, for injury offered to his own person, he disclaimed it with a mild check to their angry spirits, telling them plainly they knew not what spirits they were of: and addeth that gentle and merciful conclusion, that he came not to destroy the bodies of men, as contrarily anti-christ doth—alleging these instances from the Old Testament, as also Peter’s killing Ananias, Acts v. 5, and Peter’s vision and voice, _Arise, Peter, kill and eat_, Acts x. 13.

CHAP. LXXVII.

_Peace._ You have so satisfied these instances brought by Optatus, that methinks Optatus and the answerer himself might rest satisfied.

I will not trouble you with Bernard’s argument from Rom. xiii., which you have already on that scripture so largely answered. But what think you, lastly, of Calvin, Beza, and Aretius?

_Truth._ Ans. Since matters of fact and opinion are barely related by the answerer without their grounds, whose grounds, notwithstanding, in this discourse are answered—I answer, if Paul himself were joined with them, yea, or an angel from heaven bringing any other rule than what the Lord Jesus hath once delivered, we have Paul’s conclusion and resolution, peremptory and dreadful, Gal. i. 8.

_Peace._ This passage finished, let me finish the whole by proposing one conclusion of the author of the arguments,[202] viz., “It is no prejudice to the commonwealth, if liberty of conscience were suffered to such as fear God indeed: Abraham abode a long time amongst the Canaanites, yet contrary to them in religion, Gen. xiii. 7, and xvi. 13. Again, he sojourned in Gerar, and King Abimelech gave him leave to abide in his land, Gen. xx., xxi., xxiii., xxiv.

“Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.

“Jacob lived twenty years in one house with his uncle Laban, yet different in religion, Gen. xxxi.

“The people of Israel were about four hundred and thirty years in that infamous land of Egypt, and afterwards seventy years in Babylon: all which times they differed in religion from the states, Exod. xii., and 2 Chron. xxxvi.

“Come to the time of Christ, where Israel was under the Romans, where lived divers sects of religion, as Herodians, Scribes, and Pharisees, Sadducees and Libertines, Theudæans and Samaritans, beside the common religion of the Jews, and Christ and his apostles. All which differed from the common religion of the state, which was like the worship of Diana, which almost the whole world then worshipped, Acts xix., xx.

“All these lived under the government of Cæsar, being nothing hurtful unto the commonwealth, giving unto Cæsar that which was his. And for their religion and consciences towards God, he left them to themselves, as having no dominion over their souls and consciences: and when the enemies of the truth raised up any tumults, the wisdom of the magistrate most wisely appeased them, Acts xviii. 14, and xix. 35.”

Unto this the answerer returns thus much:—[203]

“It is true, that without prejudice to the commonwealth, liberty of conscience may be suffered to such as fear God indeed, as knowing they will not persist in heresy or turbulent schism, when they are convinced in conscience of the sinfulness thereof. But the question is, whether a heretic, after once or twice admonition, and so after conviction, and any other scandalous and heinous offender, may be tolerated either in the church without excommunication, or in the commonweal without such punishment as may preserve others from dangerous and damnable infection.”

CHAP. LXXVIII.

_Truth._ I here observe the answerer’s partiality, that none but such as truly fear God should enjoy liberty of conscience; whence the inhabitants of the world must either come into the estate of men fearing God, or else dissemble a religion in hypocrisy, or else be driven out of the world. One must follow. The first is only the gift of God; the second and third are too commonly practised upon this ground.

Again. Since there is so much controversy in the world where the name of Christ is taken up, concerning the true church, the ministry, and worship, and who are those that truly fear God; I ask, who shall judge in this case, who be they that fear God?

[Sidenote: Dangerous consequences flowing from the civil magistrates judging in spiritual causes. The world turned upside down.]

It must needs be granted, that such as have the power of suffering, or not suffering such consciences, must judge: and then must it follow, as before I intimated, that the civil state must judge of the truth of the spiritual; and then magistrates fearing or not fearing God, must judge of the fear of God; also, that their judgment or sentence must be according to their conscience, of what religion soever: or that there is no lawful magistrate, who is not able to judge in such cases. And lastly, that since the sovereign power of all civil authority is founded in the consent of the people, that every common weal hath radically and fundamentally in it a power of true discerning the true fear of God, which they transfer to their magistrates and officers: or else, that there are no lawful kingdoms, cities, or towns in the world, in which a man may live, and unto whose civil government he may submit: and then, as I said before, there must be no world, nor is it lawful to live in it, because it hath not a true discerning spirit to judge them that fear or not fear God.

[Sidenote: The wonder-answer of the ministers of the church of New England to the ministers of the church of Old England.]

Lastly. Although this worthy answerer so readily grants, that liberty of conscience should be suffered to them that fear God indeed: yet we know what the ministers of the churches of New England wrote in answer to the thirty-two questions sent to them by some ministers of Old England,[204] viz., that although they confessed them to be such persons whom they approved of far above themselves, yea, who were in their hearts to live and die together; yet if they, and other godly people with them, coming over to them, should differ in church constitution, they then could not approve their civil cohabitation with them, and, consequently, could not advise the magistrates to suffer them to enjoy a civil being within their jurisdiction.

_Hear, O heavens! and give ear, O earth! yea, let the heavens be astonished, and the earth tremble_, at such an answer as this from such excellent men to such whom they esteem for godliness above themselves!

CHAP. LXXIX.

_Peace._ Yea, but they say, they doubt not if they were there but they should agree; for, say they, either you will come to us, or you may show us light to come to you, for we are but weak men, and dream not of perfection in this life.

[Sidenote: Lamentable differences even amongst them that fear God. Between the presbyterians and independents, covenanters and non-covenanters, of both which many are truly godly in their persons.]

_Truth._ Alas, who knows not what lamentable differences have been between the same ministers of the church of England, some conforming, others leaving their livings, friends, country, life, rather than conform; when others again, of whose personal godliness it is not questioned, have succeeded by conformity unto such forsaken (so called) livings? How great the present differences, even amongst them that fear God, concerning faith, justification, and the evidence of it? concerning repentance and godly sorrow, as also and mainly concerning the church, the matter, form, administrations, and government of it?

Let none now think that the passage to New England by sea, or the nature of the country, can do what only the key of David can do, to wit, open and shut the consciences of men.

Beside, how can this be a faithful and upright acknowledgment of their weakness and imperfection, when they preach, print, and practise such violence to the souls and bodies of others, and by their rules and grounds ought to proceed even to the killing of those whom they judge so dear unto them, and in respect of godliness far above themselves?

CHAP. LXXX.

_Peace._ Yea; but, say they, the godly will not persist in heresy, or turbulent schism, when they are convinced in conscience, &c.

[Sidenote: The doctrine of persecution necessarily, and most commonly, falls heaviest upon the most godly persons.]

_Truth._ Sweet Peace, if the civil court and magistracy must judge, as before I have written, and those civil courts are as lawful, consisting of natural men as of godly persons, then what consequences necessarily will follow I have before mentioned. And I add, according to this conclusion it must follow, that, if the most godly persons yield not to once or twice admonition, as is maintained by the answerer, they must necessarily be esteemed obstinate persons; for if they were godly, saith he, they would yield. Must it not then be said, as it was by one passing sentence of banishment upon some whose godliness was acknowledged, that he that commanded the judge not to respect the poor in the cause of judgment, commands him not to respect the holy or the godly person?

[Sidenote: The doctrine of persecution drives the most godly persons out of the world.]

Hence I could name the place and time when a godly man, a most desirable person for his trade, &c., yet something different in conscience, propounded his willingness and desire to come to dwell in a certain town in New England; it was answered by a chief of the place, This man differs from us, and we desire not to be troubled. So that in conclusion, for no other reason in the world, the poor man, though godly, useful, and peaceable, could not be admitted to a civil being and habitation on the common earth, in that wilderness, amongst them.

The latter part of the answer, concerning the heretic, or obstinate person, to be excommunicated, and the scandalous offender to be punished in the commonweal, which neither of both come near our question: I have spoken [of] I fear too largely already.

_Peace._ Mr. Cotton concludes with a confident persuasion of having removed the grounds of that great error, viz., that persons are not to be persecuted for cause of conscience.

[Sidenote: The Bloody Tenent.]

_Truth._ And I believe, dear Peace, it shall appear to them that, with fear and trembling at the word of the Lord, examine these passages, that the charge of error reboundeth back, even such an error as may well be called, The Bloody Tenent—so directly contradicting the spirit, and mind, and practice of the Prince of peace; so deeply guilty of the blood of souls, compelled and forced to hypocrisy in a spiritual and soul-rape; so deeply guilty of the blood of the souls under the altar, persecuted in all ages for the cause of conscience, and so destructive to the civil peace and welfare of all kingdoms, countries, and commonwealths.

CHAP. LXXXI.

_Peace._ To this conclusion, dear Truth, I heartily subscribe, and know [that] the God, the Spirit, the Prince, the angels, and all the true awaked sons of peace, will call thee blessed.

_Truth._ How sweet and precious are these contemplations, but oh! how sweet the actions and fruitions?

_Peace._ _Thy lips drop as the honey-comb, honey and milk are under thy tongue_; oh! that these drops, these streams, might flow without a stop or interruption!

_Truth._ The glorious white troopers (Rev. xix.) shall in time be mounted, and he that is the most high Prince of princes, and Lord General of generals mounted upon the word of truth and meekness, Psalm xlv., shall triumph gloriously, and renew our meetings. But hark, what noise is this?

[Sidenote: Wars for conscience.]

_Peace._ These are the doleful drums, and shrill-sounding trumpets, the roaring, murdering cannons, the shouts of conquerors, the groans of wounded, dying, slaughtered righteous with the wicked. Dear Truth, how long? how long these dreadful sounds and direful sights? how long before my glad return and restitution?

_Truth._ Sweet Peace, who will believe my true report? yet true it is, if I were once believed, blessed Truth and Peace should not so soon be parted.

_Peace._ Dear Truth, what welcome hast thou found of late beyond thy former times, or present expectations?

[Sidenote: The blessed Magna Charta.]

_Truth._ Alas! my welcome changes as the times, and strongest swords and arms prevail: were I believed in this, that Christ is not delighted with the blood of men, but shed his own for his bloodiest enemies—that by the word of Christ no man for gainsaying Christ, or joining with the enemy anti-christ, should be molested with the civil sword. Were this foundation laid as the Magna Charta of highest liberties, and good security given on all hands for the preservation of it, how soon should every brow and house be stuck with olive branches?

_Peace._ This heavenly invitation makes me bold once more to crave thy patient ear and holy tongue. Error’s impatient and soon tired, but thou art light, and like the Father of lights, unwearied in thy shinings. Lo here! what once again I present to thy impartial censure.

A MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE MINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER CONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, EXAMINED AND ANSWERED.

CHAP. LXXXII.

_Truth._ What hast thou there?

[Sidenote: A strange model of a church and commonweal, after the Mosaical and Jewish pattern.]

_Peace._ Here is a combination of thine own children against thy very life and mine: here is a model, framed by many able, learned, and godly hands, of such a church and commonweal as wakens Moses from his unknown grave, and denies Jesus yet to have seen the earth.

_Truth._ Begin, sweet Peace, read and propound. My hand shall not be tired with holding the balances of the sanctuary: do thou put in, and I shall weigh as in the presence of Him whose pure eyes cannot behold iniquity.

[Sidenote: Matt. xvi. 19, with John xx. 23, Rom. xiii. 1, Matt. x. 18, Tit. iii. 1, Acts xv. 20, Isa. xlix. 23, Gal. iii. 28.]

_Peace._ Thus, then, speaks the preface or entrance: “Seeing God hath given a distinct power to church and commonweal, the one spiritual (called the power of the keys), the other civil (called the power of the sword), and hath made the members of both societies subject to both authorities, so that every soul in the church is subject to the higher powers in the commonweal, and every member of the commonweal, being a member of the church, is subject to the laws of Christ’s kingdom, and in him to the censures of the church:—the question is, how the civil state and the church may dispense their several governments without infringement and impeachment of the power and honour of the one or of the other, and what bounds and limits the Lord hath set between both the administrations.”

[Sidenote: Christ’s power in his church confessed to be above all magistrates’ in spiritual things.]

_Truth._ From that conclusion, dear Peace, that “every member of the commonweal, being a member of the church, is subject to the laws of Christ’s kingdom, and in Him to the censures of the church:”—I observe, that they grant the church of Christ in spiritual causes to be superior and over the highest magistrates in the world, if members of the church.

Hence therefore I infer, may she refuse to receive, and may also cast forth any, yea, even the highest, if obstinate in sin, out of her spiritual society.

Hence, in this spiritual society, that soul who hath most of Christ, most of his Spirit, is most (spiritually) honourable, according to the scriptures quoted, Acts xv. 20; Isa. xlix. 23; Gal. iii. 28.

And if so, how can this stand with their common tenent that the civil magistrate must keep the first table: set up, reform the church: and be judge and governor in all ecclesiastical as well as civil causes?[205]

[Sidenote: Isa. xlix. 23, lamentably wrested.]

Secondly, I observe the lamentable wresting of this one scripture, Isa. xlix. 23. Sometimes this scripture must prove the power of the civil magistrates, kings, and governors over the church in spiritual causes, &c. Yet here this scripture is produced to prove kings and magistrates (in spiritual causes) to be censured and corrected by the same church. It is true in several respects, he that is a governor may be a subject; but in one and the same spiritual respect to judge and to be judged, to sit on the bench and stand at the bar of Christ Jesus, is as impossible as to reconcile the east and west together.

CHAP. LXXXIII.

_The first head, that both jurisdictions may stand together._

[Sidenote: The first head examined. John xvii. 36. Jer. xxix. 7. Ezra vii. 23, Rom. i. 2, 3, 1 Tim. ii. 2.]

_Peace._ “Whereas divers affecting transcending power to themselves over the church, have persuaded the princes of the world that the kingdom of Christ in his church cannot rise or stand without the falls of those commonweals wherein it is set up, we do believe and profess the contrary to this suggestion; the government of the one being of this world, the other not; the church helping forward the prosperity of the commonweal by means only ecclesiastical and spiritual; the commonweal helping forward her own and the church’s felicity by means political or temporal:—the falls of commonweals being known to arise from their scattering and diminishing the power of the church, and the flourishing of commonweals with the well ordering of the people, even in moral and civil virtues, being observed to arise from the vigilant administration of the holy discipline of the church: as Bodin, a man not partial to church discipline, plainly testifieth. The vices in the free estate of Geneva, _que legibus nusquam vindicantur_, by means of church discipline, _sine vi et tumultu coercentur_; the Christian liberty not freeing us from subjection to authority, but from enthralment and bondage unto sin.”[206]

[Sidenote: The civil commonweal and the spiritual commonweal, the church, not inconsistent, though independent the one on the other.]

_Truth._ _Ans._ From this conclusion, that the church, or kingdom of Christ, may be set up without prejudice of the commonweal, according to John xviii. 36, _My kingdom is not of this world_, &c., I observe, that although the kingdom of Christ, the church, and the civil kingdom or government be not inconsistent, but that both may stand together; yet that they are independent according to that scripture, and that therefore there may be, as formerly I have proved, flourishing commonweals and societies of men, where no church of Christ abideth. And, secondly, the commonweal may be in perfect peace and quiet, notwithstanding the church, the commonweal of Christ, be in distractions and spiritual oppositions, both against their religions and sometimes amongst themselves, as the church of Christ in Corinth troubled with divisions, contentions, &c.

Secondly, I observe, it is true the church helpeth forward the prosperity of the commonweal by spiritual means, Jer. xxix. 7. The prayers of God’s people procure the peace of the city where they abide; yet, that Christ’s ordinances and administrations of worship are appointed and given by Christ to any civil state, town, or city, as is implied by the instance of Geneva, that I confidently deny.

[Sidenote: Christ’s ordinances put upon a whole city or nation, may more civilize, and moralize, but never Christianize them.]

The ordinances and discipline of Christ Jesus, though wrongfully and profanely applied to natural and unregenerate men, may cast a blush of civility and morality upon them, as in Geneva and other places—for the shining brightness of the very shadow of Christ’s ordinances casts a shame upon barbarism and incivility—yet withal, I affirm, that the misapplication of ordinances to unregenerate and unrepentant persons hardens up their souls in a dreadful sleep and dream of their own blessed estate, and sends millions of souls to hell in a secure expectation of a false salvation.

CHAP. LXXXIV.

_The second head, concerning superiority of each power._

[Sidenote: The second head, concerning superiority of each power, Rom. xiii. 1-3; Isa. xlix. 23. Luke xii. 14, John viii. 11. And that _judicium_ of the church in lawsuits, 1 Cor. vi. 2, is only _arbitrarium_, not _coactivum_.]

_Peace._ “Because contention may arise in future times which of these powers under Christ is the greatest, as it hath been under anti-christ, we conceive, first, that the power of the civil magistrate is superior to the church policy in place, honours, dignity, earthly power, in the world; and the church superior to him, being a member of the church, ecclesiastically; that is, in a church way, ruling and ordering him by spiritual ordinances according to God’s [word], for his soul’s health, as any other member. So that all the power the magistrate hath over the church is temporal, not spiritual; and all the power the church hath over the magistrate is spiritual, not temporal. And as the church hath no temporal power over the magistrate, _in ordine ad bonum spirituale_; so the magistrate hath no spiritual power over the church _in ordine ad bonum temporale_.

“Secondly, the delinquency of either party calleth for the exercise of the power of terror from the other part; for no rulers ordained of God are a terror to good works, but to evil, Rom. xiii. 3. So that if the church offend, the offence of the church calleth upon the civil magistrate, either to seek the healing thereof as a nursing father, by his own grave advice and the advice of other churches; or else, if he cannot so prevail, to put forth and exercise the superiority of his power in redressing what is amiss, according to the quality of the offence, by the course of civil justice.

“On the other side, if the magistrate being a member of the church shall offend, the offence calleth upon the church either to seek the healing thereof in a brotherly way, by conviction of his sin; or else, if they cannot prevail, then to exercise the superiority of their power in removing of the offence, and recovering of the offender, by church censures.”

[Sidenote: Answer. A contradiction, to make the magistrate supreme judge in spiritual causes, and yet to have no spiritual power.]

_Truth._ If the end of spiritual or church power is _bonum spirituale_, a spiritual good: and the end of civil or state power is _bonum temporale_, a temporal good; and secondly, if the magistrate have no spiritual power to attain to his temporal end, no more than a church hath any temporal power to attain to her spiritual end, as is confessed:—I demand, if this be not a contradiction against their own disputes, tenets, and practices, touching that question of persecution for cause of conscience. For if the magistrate be supreme judge, and so, consequently, give supreme judgment, sentence, and determination, in matters of the first table and of the church, and be _custos utriusque tabulæ_, [the] keeper of both tables (as they speak), and yet have no spiritual power as is affirmed—how can he determine what the true church and ordinances are, and then set them up with the power of the sword? How can he give judgment of a false church, a false ministry, a false doctrine, false ordinances, and with a civil sword pull them down, if he have no spiritual power, authority, or commission from Christ Jesus for these ends and purposes?

Further, I argue thus: If the civil officer of state must determine, judge, and punish in spiritual causes, his power, authority, and commission must be either spiritual or civil, or else he hath none at all: and so acts without a commission and warrant from the Lord Jesus; and so, consequently, [he] stands guilty at the bar of Christ Jesus, to answer for such his practice as a transcendent delinquent.

[Sidenote: The civil magistrate confessed to have no civil power over the souls of men: nor spiritual.]

Now for civil power, these worthy authors confess that the government of the civil magistrate extendeth no further than over the bodies and goods of the subject, and therefore hath no civil power over the soul, and therefore, say I, not in soul-causes.

_Secondly._ It is here confessed, in this passage, that to attain his civil end, or _bonum temporale_, he hath no spiritual power; and therefore, of necessity, out of their own mouths must they be judged for provoking the magistrate, without either civil or spiritual power, to judge, punish, and persecute in spiritual causes; and to fear and tremble, lest they come near those frogs which proceed out of the mouth of the dragon, and beast, and false prophet, who, by the same arguments which the authors here use, stir up the kings of the earth to make war against the Lamb, Christ Jesus, and his followers, Rev. xvii. 14.

CHAP. LXXXV.

In the next place, I observe upon the point of delinquency, such a conclusion as heaven and earth may stand amazed at. If the church offend, say they, after advice refused, in conclusion the magistrate must redress, that is punish the church, that is in church offences and cases, by a course of civil justice.

On the other side, if the civil magistrate offend after admonition used, and not prevailing, in conclusion the church proceeds to censure, that is to excommunication, as is afterward more largely proved by them.

[Sidenote: The magistrate and the church, by the author’s grounds, at one and the same time, in one and the same cause, made the judges on the bench and delinquents at the bar.]

Now I demand, if the church be a delinquent, who shall judge? It is answered, the magistrate. Again, if the magistrate be a delinquent, I ask who shall judge? It is answered, the church. Whence I observe—which is monstrous in all cases in the world—that one person, to wit, the church or magistrate, shall be at one time the delinquent at the bar and the judge upon the bench. This is clear thus: The church must judge when the magistrate offends; and yet the magistrate must judge when the church offends. And so, consequently, in this case [the magistrate] must judge, whether she contemn civil authority in the second table, for thus dealing with him: or whether she have broken the rules of the first table, of which (say they) God hath made him keeper and conserver. And therefore, though the church make him a delinquent at the bar, yet by their confession God hath made him a judge on the bench. What blood, what tumults, have been and must be spilt upon these grounds?

_Peace._ Dear Truth, no question but the church may punish the magistrate spiritually, in spiritual cases; and the magistrate may punish the church civilly, in civil cases; but that for one and the same cause the church must punish the magistrate, and the magistrate the church, this seems monstrous, and needs explication.

[Sidenote: An illustration, demonstrating that the civil magistrate cannot have power over the church in spiritual or church causes.]

_Truth._ Sweet Peace, I illustrate with this instance: A true church of Christ, of which, according to the authors’ supposition, the magistrate is a member, chooseth and calls one of her members to office. The magistrate opposeth. The church, persuaded that the magistrates’ exceptions are insufficient—according to her privilege, which these authors maintain against the magistrates’ prohibition—proceeds to ordain her officer. The magistrate chargeth the church to have made an unfit and unworthy choice, and, therefore, according to his place and power, and according to his conscience and judgment, he suppresseth such an officer, and makes void the church’s choice. Upon this the church complains against the magistrate’s violation of her privileges given her by Christ Jesus, and cries out that the magistrate is turned persecutor, and, not prevailing with admonition, she proceeds to excommunication against him. The magistrate, according to his conscience, endures not such profanation of ordinances as he conceives; and therefore, if no advice and admonition prevail, he proceeds against such obstinate abusers of Christ’s holy ordinances (as the authors grant he may) in civil court of justice, yea, and—I add according to the pattern of Israel—cuts them off by the sword, as obstinate usurpers and profaners of the holy things of Christ.

[Sidenote: The punishments civil which the magistrate inflicts upon the church for civil crimes, lawful and necessary.]

I demand, what help hath any poor church of Christ in this case, by maintaining this power of the magistrate to punish the church of Christ, I mean in spiritual and soul-cases? for otherwise I question not but he may put all the members of the church to death justly, if they commit crimes worthy thereof, as Paul spake, Acts xxv. 11.

Shall the church here fly to the pope’s sanctuary against emperors and princes excommunicate, to wit, give away their crowns, kingdoms, or dominions, and invite foreign princes to make war upon them and their territories? The authors surely will disclaim this; and yet I shall prove their tenets tend directly unto such a practice.

Or secondly, shall she say the magistrate is not a true magistrate, because not able to judge and determine in such cases? This their confession will not give them leave to say, because they cannot deny unbelievers to be lawful magistrates: and yet it shall appear, notwithstanding their confession to the contrary, their tenets imply that none but a magistrate after their own conscience is a lawful magistrate.

Therefore, thirdly, they must ingenuously and honestly confess, that if it be the duty of the magistrate to punish the church in spiritual cases, he must then judge according to his conscience and persuasion, whatever his conscience be: and then let all men judge into what a woful state they bring both the civil magistrate and church of Christ, by such a church-destroying and state-destroying doctrine.

_Peace._ Some will here say, in such a case either the magistrate or the church must judge; either the spiritual or civil state must be supreme.

[_Truth._] I answer, if the magistrate be of another religion,—

[Sidenote: The true way of the God of peace in differences between the church and the magistrate.]

First. What hath the church to judge him being without? 1 Cor. v. [12, 13.]

Secondly. If he be a member of the church, doubtless the church hath power to judge, in spiritual and soul-cases, with spiritual and church censures, all that are within, 1 Cor. v. 1-11.

Thirdly. If the church offend against the civil peace of the state, by wronging the bodies or goods of any, the magistrate _bears not the sword in vain_, Rom. xiii. 4, to correct any or all the members of the church. And this I conceive to be the only way of the God of peace.

CHAP. LXXXVI.

_The third head concerns the end of both these powers._

[_Peace._] “First, the common and last end of both is God’s glory, and man’s eternal felicity.

“Secondly. The proper ends—

“First, of commonwealth, is the procuring, preserving, increasing of external and temporal peace and felicity of the state, in all godliness and honesty, 1 Tim. ii. 1, 2.

“Secondly, of the church, a begetting, preserving, increasing of internal and spiritual peace and felicity of the church, in all godliness and honesty, Esay. ii. 3, 4, and ix. 7. So that magistrates have power given them from Christ in matters of religion, because they are bound to see that outward peace be preserved, not in all ungodliness and dishonesty, for such peace is Satanical; but in all godliness and honesty, for such peace God aims at. And hence the magistrate is _custos_ of both the tables of godliness, in the first of honesty, in the second for peace’s sake. He must see that honesty be preserved within his jurisdiction, or else the subject will not be _bonus cives_. He must see that godliness as well as honesty be preserved, else the subject will not be _bonus vir_, who is the best _bonus cives_. He must see that godliness and honesty be preserved, or else himself will not be _bonu magistratus_.”[207]

_Truth._ In this passage here are divers particulars affirmed, marvellously destructive both to godliness and honesty, though under a fair mask and colour of both.

[Sidenote: The garden of the church and the wilderness of the world made all one.]

First, it will appear that in spiritual things they make the garden and the wilderness, as often I have intimated—I say the garden and the wilderness, the church and the world, are all one: for thus,

If the powers of the world, or civil state, are bound to propose external peace in all godliness for their end, and the end of the church be to preserve internal peace in all godliness, I demand, if their end (godliness) be the same, is not their power and state the same also? unless they make the church subordinate to the commonwealth’s end, or the commonweal subordinate to the church’s end, which—being the governor and setter up of it, and so consequently the judge of it—it cannot be.

[Sidenote: The commonweal more charged by these authors with the worship and ordinances, than the church.]

Now if godliness be the worshipping and walking with God in Christ, is not the magistrate and commonweal charged more by this tenet with the worship and ordinances of God, than the church? for the magistrate they charge with the external peace in godliness, and the church but with the internal.

I ask further, what is this internal peace in all godliness? whether intend they internal, within the soul, which only the eye of God can see, opposed to external, or visible, which man also can discern? or else, whether they mean internal, that is spiritual, soul-matters, matters of God’s worship? and then I say, _that_ peace, to wit, of godliness or God’s worship, they had before granted to the civil state.

[Sidenote: The authors of these positions never yet saw a true difference between the church of Christ and the world, in point of worship.]

_Peace._ The truth is, as I now perceive, the best and most godly of that judgment declare themselves never to have seen a true difference between the church and the world, and the spiritual and civil state; and howsoever these worthy authors seem to make a kind of separation from the world, and profess that the church must consist of spiritual and living stones, saints, regenerate persons, and so make some peculiar enclosed ordinances, as the supper of the Lord, which none, say they, but godly persons must taste of; yet, by compelling all within their jurisdiction to an outward conformity of the church worship, of the word and prayer, and maintenance of the ministry thereof, they evidently declare that they still lodge and dwell in the confused mixtures of the unclean and clean, of the flock of Christ and herds of the world together—I mean, in spiritual and religious worship.

_Truth._ For a more full and clear discussion of this scripture, 1 Tim. ii. 1, 2, on which is weakly built such a mighty building, I shall propose and resolve these four queries.

CHAP. LXXXVII.

[Sidenote: 1 Tim. ii. 1, 2, discussed.]

First, what is meant by godliness and honesty in this place?

Secondly, what may the scope of the Holy Spirit of God be in this place?

Thirdly, whether the civil magistrate was then _custos utriusque tabulæ_, keeper of both tables? &c.

Fourthly, whether a church, or congregation of Christians, may not live in godliness and honesty, although the civil magistrate be of another conscience and worship, and the whole state and country with him?

To the first, what is here meant by godliness and honesty?

_Answ._ I find not that the Spirit of God here intendeth the first and second table.

[Sidenote: The word _honesty_, in this place of Timothy, cannot signify here the honesty or righteousness of the second table.]

For, however the word εὐσεβεία signify godliness, or the worship of God, yet the second word, σεμνότης, I find not that it signifies such an honesty as compriseth the duties of the second table, but such an honesty as signifies solemnity, gravity; and so it is turned by the translator, Tit. ii. 7, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, that is, in _doctrine_ [showing] _incorruptness, gravity_: which doctrine cannot there be taken for the doctrine of the civil state, or second table, but the gravity, majesty, and solemnity of the spiritual doctrine of Christianity. So that, according to the translators’ own rendering of that word in Titus, this place of Timothy should be thus rendered, _in all godliness_, or worshipping of God, _and gravity_; that is, a solemn or grave profession of the worship of God. And yet this mistaken and misinterpreted scripture, is that great castle and stronghold which so many fly unto concerning the magistrates’ charge over the two tables.

Secondly, what is the scope of the Spirit of God in this place?

[Sidenote: The scope of God’s Spirit in this place of Timothy.]

I answer, first, negatively; the scope is not to speak of the duties of the first and second table.

Nor, secondly, is the scope to charge the magistrate with forcing the people, who have chosen him, to godliness, or God’s worship, according to his conscience—the magistrate keeping the peace of external godliness, and the church of internal, as is affirmed; but,

Secondly, positively; I say the Spirit of God by Paul in this place provokes Timothy and the church at Ephesus, and so consequently all the ministers of Christ’s churches, and Christians, to pray for two things:—

[Sidenote: God’s people must pray for and endeavour the peace of the state they live in: although pagan or popish.]

First, for the peaceable and quiet state of the countries and places of their abode; that is implied in their praying, as Paul directs them, for a quiet and peaceable condition, and suits sweetly with the command of the Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace of the city, and seek the good of it; _for in the peace thereof_ it shall go well with you. Which rule will hold in any pagan or popish city, and therefore consequently are God’s people to pray against wars, famines, pestilences, and especially to be far from kindling coals of war, and endeavour the bringing in and advancing their conscience by the sword.

[Sidenote: Forcing of men to godliness or God’s worship, the greatest cause of breach of civil peace.]

Secondly, they are here commanded to pray for the salvation of all men; that all men, and especially kings and magistrates, might be saved, and come to the knowledge of the truth; implying that the grave—or solemn and shining—profession of godliness, or God’s worship, according to Christ Jesus, is a blessed means to cause all sorts of men to be affected with the Christian profession, and to come to the same knowledge of that one God and one Mediator, Christ Jesus. All which tends directly against what it is brought for, to wit, the magistrates’ forcing all men to godliness, or the worshipping of God. Which in truth causeth the greatest breach of peace, and the greatest distractions in the world, and the setting up that for godliness or worship which is no more than Nebuchadnezzar’s golden image, a state-worship, and in some places the worship of the beast and his image, Dan. iii., Rev. xiii.

CHAP. LXXXVIII.

Thirdly, I query, whether the civil magistrate, which was then the Roman emperor, was keeper or guardian of both tables, as is affirmed?

[Sidenote: The Roman Cæsars described.]

Scripture and all history tell us, that those Cæsars were not only ignorant, without God, without Christ, &c.; but professed worshippers, or maintainers, of the Roman gods or devils; as also notorious for all sorts of wickedness; and, lastly, cruel and bloody lions and tigers toward the Christians for many hundred years.

[Sidenote: Not appointed by Christ Jesus keepers and guardians of his church.]

Hence, I argue from the wisdom, love, and faithfulness of the Lord Jesus in his house, it was impossible that he should appoint such ignorant, such idolatrous, such wicked, and such cruel persons to be his chief officers and deputy lieutenants under himself to keep the worship of God, to guard his church, his wife. No wise and loving father was ever known to put his child, no not his beasts, dogs, or swine, but unto fitting keepers.

Men judge it matter of high complaint, that the records of parliament, the king’s children, the Tower of London, the great seal, should be committed to unworthy keepers! And can it be, without high blasphemy, conceived that the Lord Jesus should commit his sheep, his children, yea, his spouse, his thousand shields and bucklers in the tower of his church, and lastly, his great and glorious broad seals of baptism and his supper, to be preserved pure in their administrations—I say, that the Lord Jesus, who is wisdom and faithfulness itself, should deliver these to such keepers?

_Peace._ Some will say, it is one thing what persons are in fact and practice; another what they ought to be by right and office.

_Truth._ In such cases as I have mentioned, no man doth in the common eye of reason deliver such matters of charge and trust to such as declare themselves and sins (like Sodom) at the very time of this great charge and trust to be committed to them.

_Peace._ It will further be said, that many of the kings of Judah, who had the charge of establishing, reforming—and so, consequently, of keeping the first table—the church, God’s worship, &c., were notoriously wicked, idolatrous, &c.

_Truth._ I must then say, the case is not alike; for when the Lord appointed the government of Israel after the rejection of Saul, to establish a covenant of succession in the type unto Christ, let it be minded what pattern and precedent it pleased the Lord to set for the after kings of Israel and Judah, in David, the man after his own heart.

[Sidenote: It pleased not the Lord Jesus, in the first institution of his church, to furnish himself with any such civil governors, as unto whom he might commit the care of his worship.]

But now the Lord Jesus being come himself, and having fulfilled the former types, and dissolved the national state of the church, and established a more spiritual way of worship all the world over, and appointed a spiritual government and governors, it is well known what the Roman Cæsars were, under whom both Christ Jesus himself, and his servants after him, lived and suffered; so that if the Lord Jesus had appointed any such deputies—as we find not a tittle to that purpose, nor have a shadow of true reason so to think—he must, I say, in the very first institution, have pitched upon such persons for these _custodes utriusque tabulæ_, keepers of both tables, as no man wise, or faithful, or loving, would have chosen in any of the former instances, or cases of a more inferior nature.

Beside, to that great pretence of Israel, I have largely spoken to.

Secondly. I ask, how could the Roman Cæsars, or any civil magistrates, be _custodes_, keepers of the church and worship of God, when, as the authors of these positions acknowledge, that their civil power extends but to bodies and goods?

And for spiritual power they say they have none, _ad bonum temporale_ (to a temporal good), which is their proper end; and then, having neither civil nor spiritual power from the Lord Jesus to this purpose, how come they to be such keepers as is pretended?

[Sidenote: The true keepers which Christ Jesus appointed of his ordinances and worship.]

Thirdly. If the Roman emperors were keepers, what keepers were the apostles, unto whom the Lord Jesus gave the care and charge of the churches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to keep those commands of the Lord Jesus without spot until his coming?

These keepers were called the foundation of the church, Eph. ii. 20, and made up the crown of twelve stars about the head of the woman, Rev. xii. 1; whose names were also written in the twelve foundations of [the] New Jerusalem, Rev. xxi. 14.

Yea, what keepers then are the ordinary officers of the church, appointed to be the shepherds or keepers of the flock of Christ; appointed to be the porters or doorkeepers, and to watch in the absence of Christ? Mark xiii. 34; Acts xx. [28-31.]

Yea, what charge hath the whole church itself, which is _the pillar and ground of the truth_, 1 Tim. i. 15, in the midst of which Christ is present with his power, 1 Cor. v. 4, to keep out or cast out the impenitent and obstinate, even kings and emperors themselves, from their spiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28.

[Sidenote: The kings of the Assyrians, &c., not charged with God’s worship as the kings of Judah, in that national and typical church.]

Fourthly. I ask, whether in the time of the kings of Israel and Judah—whom I confess in the typical and national state to be charged with both tables—I ask, whether the kings of the Assyrians, the kings of the Ammonites, Moabites, Philistines, were also constituted and ordained keepers of the worship of God as the kings of Judah were, for they were also lawful magistrates in their dominions? or, whether the Roman emperors were _custodes_, or keepers, more than they? or more than the king of Babylon, Nebuchadnezzar, under whose civil government God’s people lived, and in his own land and city? Jer. xxix.

CHAP. LXXXIX.

[Sidenote: Constantine, Theodosius, &c., misinformed.]

_Peace._ You remember, dear Truth, that Constantine, Theodosius, and others, were made to believe that they were the antitypes of the kings of Judah, the church of God; and Henry VIII. was told that that title, _Defensor fidei_, defender of the faith, though sent him by the pope for writing against Luther, was his own diadem, due unto him from Heaven. So likewise since, the kings and queens of England have been instructed.

_Truth._ But it was not so from the beginning, as that very difference between the national state of the church of God then, and other kings and magistrates of the world, not so charged, doth clearly evince, and leadeth us to the spiritual king of the church, Christ Jesus, the king of Israel, and his spiritual government and governors therein.

[Sidenote: Masters of families under the gospel, not charged to force all under him from their own consciences to his.]

Fifthly. I ask, whether had the Roman Cæsars more charge to see all their subjects observe and submit to the worship of God in their dominion of the world, than a master, father, or husband now, under the gospel, in his family?

Families are the foundations of government; for what is a commonweal but a commonweal of families, agreeing to live together for common good?

Now in families, suppose a believing Christian husband hath an unbelieving, anti-christian wife, what other charge in this respect is given to a husband, 1 Cor. vii. [12-15], but to dwell with her as a husband, if she be pleased to dwell with him? but, to be so far from forcing her from her conscience unto his, as that if for his conscience’ sake she would depart, he was not to force her to tarry with him, 1 Cor. vii. Consequently, the father or husband of the state differing from the commonweal in religion, ought not to force the commonweal nor to be forced by it, yet is he to continue a civil husband’s care, if the commonweal will live with him, and abide in civil covenant.

Now as a husband by his love to the truth, and holy conversation in it, and seasonable exhortations, ought to endeavour to save his wife, yet abhorring to use corporal punishment, yea, in this case to child or servant: so ought the father, husband, governor of the commonweal, endeavour to win and save whom possibly he may, yet far from the appearance of civil violence.

[Sidenote: If the charge of God’s worship was left with the Roman emperor, then was he bound to turn the whole world into the garden, flock, and spouse of Christ.]

Sixthly. If the Roman emperors were charged by Christ with his worship in their dominion, and their dominion was over the world, as was the dominion of the Grecian, Persian, and Babylonian monarchy before them, who sees not, if the whole world be forced to turn Christian—as afterward and since it hath pretended to do—who sees not then, that the world, for whom Christ Jesus would not pray, and the god of it, are reconciled to Jesus Christ, and the whole field of the world become his enclosed garden?

[Sidenote: Millions put to death.]

Seventhly. If the Roman emperors ought to have been by Christ’s appointment keepers of both tables, antitypes of Israel and Judah’s kings; how many millions of idolaters and blasphemers against Christ Jesus and his worship, ought they to have put to death, according to Israel’s pattern!

[Sidenote: Christ never sent any of his ministers or servants to the civil magistrate, for help in spiritual matters.]

Lastly. I ask, if the Lord Jesus had delivered his sheep and children to these wolves, his wife and spouse to such adulterers, his precious jewels to such great thieves and robbers of the world, as the Roman emperors were, what is the reason that he was never pleased to send any of his servants to their gates to crave their help and assistance in this his work, to put them in mind of their office, to challenge and claim such a service from them, according to their office, as it pleased God always to send to the kings of Israel and Judah, in the like case?

_Peace._ Some will here object Paul’s appealing to Cæsar.

_Truth._ And I must refer them to what I formerly answered to that objection. Paul never appealed to Cæsar as a judge appointed by Christ Jesus to give definitive sentence in any spiritual or church controversy; but against the civil violence and murder which the Jews intended against him, Paul justly appealed. For otherwise, if in a spiritual cause he should have appealed, he should have overthrown his own apostleship and power given him by Christ Jesus in spiritual things, above the highest kings or emperors of the world beside.

CHAP. XC.

_Peace._ Blessed Truth, I shall now remember you of the fourth query upon this place of Timothy; to wit, whether a church of Christ Jesus may not live in God’s worship and comeliness, notwithstanding that the civil magistrate profess not the same but a contrary religion and worship, in his own person and the country with him?

_Truth._ I answer; the churches of Christ under the Roman emperors did live in all godliness and Christian gravity, as appears by all their holy and glorious practices, which the scripture abundantly testifies.

[Sidenote: Christ Jesus hath left power in his church to preserve herself pure, though in an idolatrous country.]

Secondly. This flows from an institution or appointment of such a power and authority, left by the Lord Jesus to his apostles and churches, that no ungodliness or dishonesty, in the first appearance of it, was to be suffered, but suppressed and cast out from the churches of Christ, even the little leaven of doctrine or practice, 1 Cor. v.; Gal. v.

[Sidenote: God’s people have used to shine in brightest godliness when they have enjoyed least quietness.]

Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe his servants peace and quietness, and to command them [as] here in Timothy to pray for it, for those good ends and purposes for which God hath appointed civil magistracy in the world, to keep the world in peace and quietness: yet God’s people have used most to abound with godliness and honesty, when they have enjoyed least peace and quietness. Then, like those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus, &c., they have yielded the sweetest savour to God and man, when they were pounded and burnt in cruel persecution of the Roman censors. Then are they, as God’s venison, most sweet when most hunted: God’s stars shining brightest in the darkest night: more heavenly in conversation, more mortified, more abounding in love each to other, more longing to be with God, when the inhospitable and savage world hath used them like strangers, and forced them to hasten home to another country which they profess to seek.

CHAP. XCI.

_Peace._ Dear Truth, it seems not to be unreasonable to close up this passage with a short descant upon the assertion, viz., “A subject without godliness will not be bonus vir, a good man, and a magistrate, except he see godliness preserved, will not be _bonus magistratus._”

[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet divers sorts of goodness, natural, artificial, civil, &c.]

_Truth._ I confess that without godliness, or a true worshipping of God with an upright heart, according to God’s ordinances, neither subjects nor magistrates can please God in Christ Jesus, and so be spiritually or Christianly good; which few magistrates and few men either come to, or are ordained unto: God having chosen a little flock out of the world, and those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this I must remember you of, that when the most high God created all things of nothing, he saw and acknowledged divers sorts of goodness, which must still be acknowledged in their distinct kinds: a good air, a good ground, a good tree, a good sheep, &c.

I say the same in artificials, a good garment, a good house, a good sword, a good ship.

I also add, a good city, a good company or corporation, a good husband, father, master.

Hence also we say, a good physician, a good lawyer, a good seaman, a good merchant, a good pilot for such or such a shore or harbour: that is, morally, civilly good, in their several civil respects and employments.

Hence (Ps. cxxii.) the church, or city of God, is compared to a city compact within itself; which compactness may be found in many towns and cities of the world, where yet hath not shined any spiritual or supernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes an ill state of a house or kingdom, viz., to be divided against itself, which cannot stand.

[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates, must be owned, although spiritual goodness, proper to the Christian state or church, be wanting.]

These I observe to prove, that a subject, a magistrate, may be a good subject, a good magistrate, in respect of civil or moral goodness, which thousands want; and where it is, it is commendable and beautiful, though godliness, which is infinitely more beautiful, be wanting, and which is only proper to the Christian state, the commonweal of Israel, the true church, the holy nation, Ephes. ii.; 1 Pet. ii.

Lastly, however the authors deny that there can be _bonus magistratus_, a good magistrate, except he see all godliness preserved; yet themselves confess that civil honesty is sufficient to make a good subject, in these words, viz., “He must see that honesty be preserved within his jurisdiction, else the subject will not be bonus cives, a good citizen;” and doubtless, if the law of relations hold true, that civil honesty which makes a good citizen, must also, together with qualifications fit for a commander, make also a good magistrate.

CHAP. XCII.

_Peace._ The fourth head is, The proper means of both these powers to attain their ends.

“First, the proper means whereby the civil power may and should attain its end, are only political, and principally these five.

“First, the erecting and establishing what form of civil government may seem in wisdom most meet, according to general rules of the word, and state of the people.

“Secondly, the making, publishing, and establishing of wholesome civil laws, not only such as concern civil justice, but also the free passage of true religion: for outward civil peace ariseth and is maintained from them both, from the latter as well as from the former.

“Civil peace cannot stand entire where religion is corrupted, 2 Chron. xv. 3, 5, 6; Judges viii. And yet such laws, though conversant about religion, may still be counted civil laws: as on the contrary, an oath doth still remain religious, though conversant about civil matters.

“Thirdly, election and appointment of civil officers, to see execution of those laws.

“Fourthly, civil punishments and rewards of transgressors and observers of these laws.

“Fifthly, taking up arms against the enemies of civil peace.

“Secondly, the means whereby the church may and should attain her ends, are only ecclesiastical, which are chiefly five.

“First, setting up that form of church government only of which Christ hath given them a pattern in his word.

“Secondly, acknowledging and admitting of no lawgiver in the church but Christ, and the publishing of his laws.

“Thirdly, electing and ordaining of such officers only as Christ hath appointed in his word.

“Fourthly, to receive into their fellowship them that are approved, and inflicting spiritual censures against them that offend.

“Fifthly, prayer and patience in suffering any evil from them that be without, who disturb their peace.

“So that magistrates, as magistrates, have no power of setting up the form of church government, electing church officers, punishing with church censures; but to see that the church doth her duty herein. And on the other side, the churches, as churches, have no power, though as members of the commonweal they may have power, of erecting or altering forms of civil government, electing of civil officers, inflicting civil punishments—no, not on persons excommunicated—as by deposing magistrates from their civil authority, or withdrawing the hearts of the people against them, to their laws, no more than to discharge wives, or children, or servants, from due obedience to their husbands, parents, or masters: or by taking up arms against their magistrates, though they persecute them for conscience: for though members of churches, who are public officers, also of the civil state, may suppress by force the violence of usurpers, as Jehoiada did Athaliah, yet this they do not as members of the church, but as officers of the civil state.”

_Truth._ Here are divers considerable passages, which I shall briefly examine so far as concerns our controversy.

First, whereas they say, that the civil power may erect and establish what form of civil government may seem in wisdom most meet: I acknowledge the proposition to be most true, both in itself, and also considered with the end of it, that a civil government is an ordinance of God, to conserve the civil peace of people so far as concerns their bodies and goods, as formerly hath been said.

[Sidenote: Civil power originally and fundamentally in the people.]

But from this grant I infer, as before hath been touched, that the sovereign, original, and foundation of civil power, lies in the people—whom they must needs mean by the civil power distinct from the government set up: and if so, that a people may erect and establish what form of government seems to them most meet for their civil condition. It is evident that such governments as are by them erected and established, have no more power, nor for no longer time, than the civil power, or people consenting and agreeing, shall betrust them with. This is clear not only in reason, but in the experience of all commonweals, where the people are not deprived of their natural freedom by the power of tyrants.

[Sidenote: Mr. Cotton and the New English ministers, give the government of Christ’s church, or spouse, into the hands of the people, or commonweal.]

And if so—that the magistrates receive their power of governing the church from the people—undeniably it follows, that a people, as a people, naturally considered, of what nature or nation soever in Europe, Asia, Africa, or America, have fundamentally and originally, as men, a power to govern the church, to see her do her duty, to correct her, to redress, reform, establish, &c. And if this be not to pull God, and Christ, and Spirit out of heaven, and subject them unto natural, sinful, inconstant men, and so consequently to Satan himself, by whom all peoples naturally are guided, let heaven and earth judge.

[Sidenote: The very Indian Americans made governors of the church by the authors of these positions.]

_Peace._ It cannot, by their own grant, be denied, but that the wildest Indians in America ought (and in their kind and several degrees do) to agree upon some forms of government, some more civil compact in towns, &c., some less. As also, that their civil and earthly governments be as lawful and true as any governments in the world, and therefore consequently their governors are keepers of the church, of both tables, if any church of Christ should arise or be amongst them: and therefore, lastly, if Christ have betrusted and charged the civil power with his church, they must judge according to their Indian or American consciences, for other consciences it cannot be supposed they should have.

CHAP. XCIII.

_Truth._ Again, whereas they say that outward civil peace cannot stand where religion is corrupted; and quote for it 2 Chron. xv. 3, 5, 6, and Judges viii.—

[Sidenote: Many civil states in flourishing peace and quiet where the Lord Jesus is not sounded.]

I answer, with admiration, how such excellent spirits, as these authors are furnished with, not only in heavenly but earthly affairs, should so forget, and be so fast asleep in things so palpably evident, as to say that outward civil peace cannot stand where religion is corrupt. When so many stately kingdoms and governments in the world have long and long enjoyed civil peace and quiet, notwithstanding their religion is so corrupt, as that there is not the very name of Jesus Christ amongst them. And this every historian, merchant, traveller, in Europe, Asia, Africa, America, can testify: for so spake the Lord Jesus himself, John xvi. [20,] The world shall sing and rejoice.

Secondly, for that scripture, 2 Chron. xv. 3, &c., relating the miseries of Israel and Judah, and God’s plagues upon that people for corruption of their religion, it must still have reference to that peculiar state unto which God called the seed of one man, Abraham, in a figure, dealing so with them as he dealt not with any nation in the world, Ps. cxlvii., Rom. ix.

The antitype to this state I have proved to be the Christian church, which consequently hath been and is afflicted with spiritual plagues, desolations, and captivities, for corrupting of that religion which hath been revealed unto them. This appears by the seven churches; and the people of God, now so many hundred years in woful bondage and slavery to the mystical Babel, until the time of their joyful deliverance.

_Peace._ Yea; but they say that “such laws as are conversant about religion may still be accounted civil laws, as on the contrary an oath doth still remain religious, though conversant about civil matters.”

_Truth._ Laws respecting religion are twofold.

[Sidenote: Laws concerning religion, either religious or civil.]

First, such as concern the acts of worship and the worship itself, the ministers of it, their fitness or unfitness, to be suppressed or established: and for such laws we find no footing in the New Testament of Jesus Christ.

[Sidenote: The very Indians abhor to disturb any conscience at worship.]

Secondly, laws respecting religion may be such as merely concern the civil state, bodies, and goods of such and such persons, professing these and these religions; viz., that such and such persons, notorious for mutinies, treasons, rebellions, massacres, be disarmed: again, that no persons, papists, Jews, Turks, or Indians, be disturbed at their worship, a thing which the very Indians abhor to practise toward any. Also, that immunity and freedom from tax and toll may be granted unto the people of such or such a religion, as the magistrate pleaseth, Ezra vii. 24.

These and such as are of this nature, concerning only the bodies and goods of such and such religious persons, I confess are merely civil.

[Sidenote: Canons and constitutions pretended civil but indeed ecclesiastical.]

But now, on the other hand, that laws restraining persons from such and such a worship, because the civil state judgeth it to be false:—

That laws constraining to such and such a worship, because the civil state judgeth this to be the only true way of worshipping God:—

That such and such a reformation of worship be submitted unto by all subjects in such a jurisdiction:—

That such and such churches, ministers, ministries, be pulled down, and such and such churches, ministries, and ministrations, set up:—

That such laws properly concerning religion, God, the souls of men, should be civil laws and constitutions, is as far from reason as that the commandments of Paul, which he gave the churches concerning Christ’s worship (1 Cor. xi. and 1 Cor. xiv.), were civil and earthly constitutions: or that the canons and constitutions of either œcumenical or national synods, concerning religion, should be civil and state conclusions and arguments.

[Sidenote: Laws merely concerning spiritual things must needs be spiritual.]

To that instance of an oath remaining religious, though conversant about civil things; I answer and acknowledge, an oath may be spiritual, though taken about earthly business; and accordingly it will prove, and only prove, what before I have said, that a law may be civil though it concern persons of this and of that religion, that is, as the persons professing it are concerned in civil respects of bodies or goods, as I have opened; whereas if it concern the souls and religions of men, simply so considered in reference to God, it must of necessity put on the nature of religious or spiritual ordinance or constitution.

Beside, it is a most improper and fallacious instance; for an oath, being an invocation of a true or false God to judge in a case, is an action of a spiritual and religious nature, whatever the subject matter be about which it is taken, whether civil or religious: but a law or constitution may be civil or religious, as the subject about which it is conversant is either civil, merely concerning bodies or goods; or religious, concerning soul and worship.

CHAP. XCIV.

_Peace._ Their fifth head is concerning the magistrates’ power in making of laws.

“First, they have power to publish and apply such civil laws in a state, as either are expressed in the word of God in Moses’s judicials—to wit, so far as they are of general and moral equity, and so binding all nations in all ages—to be deducted by way of general consequence and proportion from the word of God.

“For in a free state no magistrate hath power over the bodies, goods, lands, liberties of a free people, but by their free consents. And because free men are not free lords of their own estates, but are only stewards unto God, therefore they may not give their free consents to any magistrate to dispose of their bodies, goods, lands, liberties, at large as themselves please, but as God, the sovereign Lord of all, alone. And because the word is a perfect rule, as well of righteousness as of holiness, it will be therefore necessary that neither the people give consent, nor that the magistrate take power to dispose of the bodies, goods, lands, liberties of the people, but according to the laws and rules of the word of God.

“Secondly, in making laws about civil and indifferent things about the commonweal,

“First, he hath no power given him of God to make what laws he please, either in restraining from or constraining to the use of indifferent things; because that which is indifferent in its nature, may sometimes be inexpedient in its use, and consequently unlawful, 1 Cor. ii. 5, it having been long since defended upon good ground, _Quicquid non expedit, quatenus non expedit, non licet._

“Secondly, he hath no power to make any such laws about indifferent things, wherein nothing good or evil is shown to the people, but only on principally the mere authority or will of the imposer, for the observance of them, Col. ii. 21, 22; 1 Cor. vii. 23, compared with Eph. vi. 6.

“It is a prerogative proper to God to require obedience of the sons of men, because of his authority and will.

“The will of no man is _regula recti_, unless first it be _regula recta_.

“It is an evil speech of some, that in some things the will of the law, not the _ratio_ of it, must be the rule of conscience to walk by; and that princes may forbid men to seek any other reason but their authority, yea, when they command _frivola et dura_. And therefore it is the duty of the magistrate, in all laws about indifferent things, to show the reasons, not only the will: to show the expediency, as well as the indifferency of things of that nature.

“For we conceive in laws of this nature, it is not the will of the lawgiver only, but the reason of the law which binds. _Ratio est rex legis, et lex est rex regis._

“Thirdly, because the judgment of expedient and inexpedient things is often difficult and diverse, it is meet that such laws should not proceed without due consideration of the rules of expediency set down in the word, which are these three:

“First, the rule of piety, that they may make for the glory of God, 1 Cor. x. 31.

“Secondly, the rule of charity, that no scandal come hereby to any weak brother, 1 Cor. viii. 13.

“Thirdly, the rule of charity, that no man be forced to submit against his conscience, Rom. xiv. 14, 23, nor be judged of contempt of lawful authority, because he is not suddenly persuaded of the expediency of indifferent things; for if the people be bound by God to receive such laws about such things, without any trial or satisfaction to the conscience, but must judge them expedient because the magistrate thinks them so, then the one cannot be punished in following the other, in case he shall sin in calling inexpedient expedient; but Christ saith the contrary, _If the blind lead the blind, they shall both fall._”

[Sidenote: The authors’ large confession of the liberty of conscience, from the laws of civil authority in spiritual cases.]

_Truth._ In this passage these worthy men lay down such a ground as the gates of hell are not able to shake, concerning the magistrates’ walking in indifferent things: and upon which ground that tower of Lebanon may be raised, whereon there hang a thousand shields and bucklers, Cant. iv. 4, to wit, that invincible truth, that no man is to be persecuted for cause of conscience. The ground is this, “The magistrate hath not power to make what laws he please, either in restraining or constraining to the use of indifferent things.” And further they confess, that the reason of the law, not the will of it, must be the rule of conscience. And they add this impregnable reason, viz. “If the people be bound to receive such laws without satisfaction to conscience, then one cannot be punished for following the other, in case he shall sin contrary to Christ Jesus, who saith, _If the blind lead the blind, they shall both fall._”

[Sidenote: Civil magistrates confessed not to have power to urge the conscience in indifferent things.]

Hence I argue, if the civil magistrate have no power to restrain or constrain their subjects in things in their own nature indifferent, as in eating of meats, wearing this or that garment, using this or that gesture; but that they are bound to try and examine his commands, and satisfy their own reason, conscience, and judgment before the Lord, and that they shall sin, if they follow the magistrate’s command, not being persuaded in their own soul and conscience that his commands are according to God: it will be much more unlawful and heinous in the magistrate to compel the subjects unto that which, according to their consciences’ persuasion, is simply unlawful, as unto a falsely constituted church, ministry, worship, administration, and they shall not escape the ditch, by being led blindfold by the magistrate; but though he fall in first, yet they shall [fall] in after him and upon him, to his greater and more dreadful judgment.

In particular thus, if the magistrate may restrain me from that gesture in the supper of the Lord which I am persuaded I ought to practise, he may also restrain me by his commands from that supper of the Lord itself in such or such a church, according to my conscience.

If he cannot, as they grant, constrain me to such or such a garment in the worship of God, can he constrain me to worship God by such a ministry, and with such worship, which my soul and conscience cannot be persuaded is of God?

If he cannot command me in that circumstance of time to worship God, this or that day, can he command me to the worship itself?

[Sidenote: A threefold guilt lying upon civil powers commanding the subject’s soul in worship.]

_Peace._ Methinks I discern a threefold guilt to lie upon such civil powers as impose upon and enforce the conscience, though not unto the ministration and participation of the seals,[208] yet either to depart from that worship which it is persuaded of, or to any exercise or worship which it hath not faith in.

First. Of an appearance of that Arminian, popish doctrine of free-will, as if it lay in their own power and ability to believe upon the magistrate’s command, since it is confessed that what is submitted to by any without faith it is sin, be it never so true and holy, Rom. xiv. 23.

Secondly. Since God only openeth the heart and worketh the will, Phil. ii. [13,] it seems to be a high presumption to suppose, that together with a command restraining from or constraining to worship, that God is also to be forced or commanded to give faith, to open the heart, to incline the will, &c.

Thirdly. A guilt of the hypocrisy of their subjects and people, in forcing them to act and practise in matters of religion and worship against the doubts and checks of their consciences, causing their bodies to worship when their souls are far off, to draw near with their lips, their hearts being far off, &c.

[Sidenote: Persons may with less sin be forced to marry whom they cannot love, than to worship where they cannot believe.]

With less sin ten thousand-fold may a natural father force his daughter, or the father of the commonweal force all the maidens in a country to the marriage-beds of such and such men whom they cannot love, than the souls of these and other subjects to such worship or ministry, which is either a true or false bed, Cant. i. 16.

_Truth._ Sweet Peace, your conclusions are undeniable, and oh! that they might sink deep into those noble and honourable bosoms it so deeply concerns! But proceed.

CHAP. XCV.

_Peace._ In that fifth head they further say thus:—

“Thirdly. In matters ecclesiastical we believe, first, that civil magistrates have no power to make or constitute laws about church affairs, which the Lord Jesus hath not ordained in his word for the well-ordering of the church; for the apostle solemnly chargeth Timothy, and in him all governors of the church, before God and the Lord Jesus Christ, _who is the only Potentate, the King of kings and Lord of lords_, that the commandment given by him for the ordering of the church be kept _without spot, unrebukeable, to the appearing of the Lord Jesus Christ_, 1 Tim. vi. 14, 15. And this commandment given in the word, the apostle saith, _is able to make the man of God perfect in all righteousness_, 2 Tim. iii. 17. And, indeed, the administration of all Christ’s affairs, doth immediately aim at spiritual and divine ends, as the worship of God, and the salvation of men’s souls: and, therefore, no law nor means can be devised by the wisdom or wit of man that can be fit or able to reach such ends; but use must be made of such only as the divine wisdom and holy will of God hath ordained.

“Secondly. We believe the magistrate’s power in making laws about church affairs, is not only thus limited and restrained by Christ to matters which concern the substance of God’s worship and of church government, but also such as concern outward order: as in rites and ceremonies for uniformity’s sake. For we find not in the gospel, that Christ hath anywhere provided for the uniformity of churches, but only for their unity.

“Paul, in matters of Christian liberty, commendeth the unity of their faith in the Holy Spirit, giving order that we should not judge nor condemn one another, in difference of judgment and practice of such things where men live to God on both sides, even though there were some error on one side, Rom. xiv. 1-6. How much less in things indifferent, where there may be no error on either side.

“When the apostle directeth the church of Corinth, that _all things be done decently and in order_, he meant not to give power to church officers or to civil magistrates, to order whatever they should think meet for decency and order; but only to provide that all the ordinances of God be administered in the church decently, without unnatural or uncivil uncomeliness, as that of long hair, or women’s prophesying, or the like; and orderly, without confusion or disturbance of edification, as the speaking of many at once in the church.

“Thirdly. We do nevertheless willingly grant, that magistrates, upon due and diligent search what is the counsel and will of God in his word concerning the right ordering of the church, may and ought to publish and declare, establish and ratify, such laws and ordinances as Christ hath appointed in his word for the well ordering of church affairs: both for the gathering of the church, and the right administration of all the ordinances of God amongst them, in such a manner as the Lord hath appointed to edification. The law of Artaxerxes, Ezra vii. 23, was not usurpation over the church’s liberty; but a royal and just confirmation of them: _Whatsoever is commanded by the God of heaven:—for why should there be wrath against [the realm of] the king and his sons?_”

_Truth._ Dear Peace, methinks I see before mine eyes a wall daubed up, of which Ezekiel speaks, with untempered mortar. Here they restrain the magistrate from making laws, either concerning the substance or ceremony of religion, but such only as Christ hath commanded; and those, say they, they must publish and declare after the example of Artaxerxes.

I shall herein perform two things: first, examine this magistrate’s duty to publish, declare, &c., such laws and ordinances as Christ hath appointed.

Secondly, I shall examine that proof from Artaxerxes, Ezra vii. 23.

[Sidenote: God’s Israel desirous of Saul’s arm of flesh.]

In the first, methinks I hear the voice of the people of Israel, 1 Sam. viii. 5, _Make us a king_, that may rule over us after the manner of the nations: rejecting the Lord ruling over them by his holy word, in the mouth of his prophets, and sheltering themselves under an arm of flesh; which arm of flesh God gave them in his anger, and cut off again in his wrath, after he had persecuted David, the figure of Christ Jesus, who hath given his people the sceptre and sword of his word and Spirit, and refused a temporal crown or weapons in the dispensation of his kingdom.

Where did the Lord Jesus or his messengers charge the civil magistrate, or direct Christians to petition him, to publish, declare, or establish by his arm of flesh and earthly weapons, the religion and worship of Christ Jesus?

I find the beast and false prophet, whose rise and doctrine is not from heaven, but from the sea and earth, dreadful and terrible, by a civil sword and dignity, Rev. xiii. 2.

I find the beast hath gotten the power and might of the kings of the earth, Rev. xvii. 13.

[Sidenote: The seven-headed beast and the Lamb differ in their weapons.]

But the Lamb’s weapons are spiritually mighty, 2 Cor. x. [4.] &c., his sword is two-edged, coming out of his mouth, Rev. i. [16.] His preparations for war are white horses and white harness, which are confessed by all to be of a spiritual nature, Rev. xix.

[Sidenote: Naboth’s case typical.]

When that whore Jezebel stabbed Naboth with her pen, in stirring up the people to stone him as a blasphemer of God and the king, what a glorious mask or veil of holiness she put on? _Proclaim a fast_, set a day apart for humiliation; and for confirmation, let all be ratified by the king’s authority, name, and seal, 1 Kings xxi. 8, 9.

Was not this recorded for all God’s Naboths, standing for their spiritual interests in heavenly things—typed out by the typical earth and ground of Canaan’s land—that they _through patience and comfort of the scriptures might have hope_? Rom. xv. 4.

Again, I demand, who shall here sit [to] judge, whether the magistrate command any other substance or ceremony but what is Christ’s?

By their former conclusions, every soul must judge what the magistrate commandeth, and is not bound, even in indifferent things, to the magistrates’ law, further than his own soul, conscience, and judgment ascends to the reason of it. Here, the magistrate must make laws for that substance and ceremony which Christ appointed. But yet he must not do this with his eyes open, but blindfold and hoodwinked; for if he judge that to be the religion of Christ, and such to be the order therein, which their consciences judge otherwise, and assent not to, they profess they must submit only to Christ’s laws, and therefore they are not bound to obey him.

[Sidenote: Civil powers abused as a guard about the bed of spiritual whoredoms.]

Oh! what is this but to make use of the civil powers and governors of the world, as a guard about the spiritual bed of soul-whoredoms, in which the kings of the earth commit spiritual fornication with the great whore, Rev. xvii. 2,—as a guard, while the inhabitants of the earth are drinking themselves drunk with the wine of her fornication?

But oh! what terrifyings, what allurings are in Jeremy’s curse and blessing! Jer. xvii. [5.] _Cursed is the man that trusteth in man, that maketh flesh his arm_,—too, too common in spiritual matters—_and whose heart departeth from Jehovah: he shall be as a heath in the wilderness_—even in the spiritual and mystical wilderness—_and shall not see when comfort comes, but shall abide in drought in the wilderness, in a barren land_, &c.

CHAP. XCVI.

_Peace._ Oh! what mysteries are these to flesh and blood! how hard for flesh to forsake the arm thereof! But pass on, dear Truth, to their proof propounded, Ezra vii. 23, wherein Artaxerxes confirmed by law whatever was commanded by the God of heaven.

[Sidenote: Ezra vii. 23, discussed.]

_Truth._ In this scripture I mind, first, the people of God captivated under the dominion and government of the kings of Babel and Persia.

Secondly. Artaxerxes’s favour to these captives,

1. Of freedom to their consciences.

2. Of bounty towards them.

3. Of exempting of some of them from common charges.

Thirdly. Punishments on offenders.

Fourthly. The ground that carries him on to all this.

Fifthly. Ezra praising of God for putting this into the heart of the king.

[Sidenote: God’s people not subject to the kings of Babel or Persia in spirituals.]

Concerning the people of God the Jews, they were as lambs and sheep in the jaws of the lion, the dearly beloved of his soul under the devouring tyrants of the world, both the Babylonian and the Persian, far from their own nation and the government of their own anointed kings, the figures of the true King of the Jews, the Lord Jesus Christ.

In this respect it is clear, that the Jews were no more subject to the kings of Babylon and Persia in spiritual things, than the vessels of the sanctuary were subject to the king of Babel’s use, Dan. v.

Concerning this king, I consider, first, his person: a gentile idolater, an oppressing tyrant, one of those devouring beasts, Dan. vii. and viii. A hand of bloody conquest set the crown upon the head of these monarchs; and although in civil things they might challenge subjection, yet why should they now sit down in the throne of Israel, and govern the people and church of God in spiritual things?

[Sidenote: Tyrants’ hearts sometimes wonderfully mollified towards God’s people.]

Secondly. Consider his acts of favour, and they will not amount to a positive command that any of the Jews should go up to build the temple, nor that any of them should practise his own worship, which he kept and judged the best for his own soul and people.

It is true, he freely permits them and exerciseth a bounteous assistance to them. All which argues no more, but that sometimes it pleaseth God to open the hearts of tyrants greatly to favour and further his people. Such favour found Nehemiah and Daniel, and others of God’s people have and shall find, so often as it pleaseth him to honour them that honour him before the sons of men.

_Peace._ Who sees not how little this scripture contributes to their tenent? But why, say some, should this king confirm all with such severe punishments? and why for all this should Ezra give thanks to God, if it were not imitable for after times?

_Truth._ The law of God, which he confirmed, he knew not, and therefore neither was, nor could he be a judge in the case.

[Sidenote: Nebuchadnezzar, Darius, and Artaxerxes, their decrees examined.]

And for his ground, what was it but the common terrors and convictions of an affrighted conscience?

In such fits and pangs, what have not Pharaohs, Sauls, Ahabs, Herods, Agrippas spoken? And what wonderful decrees have Nebuchadnezzar, Cyrus, Darius, Artaxerxes, put forth concerning the God of Israel, Dan. iii. and vi., and Ezra i. and vii., &c.; and yet as far from being charged with, as they were from being affected to, the spiritual crown of governing the worship of God, and the conscience of his people.

[Sidenote: Ezra’s thanksgiving for the king’s decree examined.]

It is true, Ezra most piously and justly gave thanks to God for putting such a thing into the heart of the king; but what makes this a pattern for the laws of civil governors now under the gospel? It suited well with that national state of God’s church, that the gentile king should release them, permit them to return to their own land, assist them with other favours, and enable them to execute punishments upon offenders according to their national state.

But did God put such a thing as this into the heart of the king, viz., to restrain upon pain of death all the millions of men under his dominion from the idolatries of their several and respective countries? to constrain them all, upon the like penalty, to conform to the worship of the God of Israel, to build him a temple, erect an altar, ordain priests, offer sacrifice, observe the fasts and feasts of Israel? Yea, did God put it into the king’s heart to send Levites into all the parts of his dominion, compelling them to hear? which is but a natural thing, as some unsoundly speak,[209] unto which all are bound to submit.

[Sidenote: The duty of all civil states toward the consciences of their subjects.]

Well, however, Ezra gives thanks to God for the king; and so should all that fear God in all countries, if he would please to put it into the hearts of the kings, states, and parliaments, to take off the yokes of violence, and permit, at least, the consciences of their subjects, and especially such as in truth make conscience of their worships to the God of Israel: and yet, no cause for Ezra then, or God’s Ezras and Israelites now, to acknowledge the care and charge of God’s worship, church, and ordinances, to lie upon the shoulders of Artaxerxes, or any other civil prince or ruler.

[Sidenote: Christ needs no human confirmations.]

Lastly. For the confirmation or ratification which they suppose magistrates are bound to give to the laws of Christ, I answer, God’s cause, Christ’s truth, and the two-edged sword of his word, never stood in need of a temporal sword or a human witness to confirm and ratify them. If we receive the witness of an honest man, the witness of the most holy God is greater, 1 John v. 9.

[Sidenote: The sum of the examples of gentile kings decreeing for God’s worship in scripture.]

The result and sum of the whole matter is this:—1. It may please God sometimes to stir up the rulers of the earth to permit and tolerate, to favour and countenance, God’s people in their worships, though only out of some strong conviction of conscience or fear of wrath, &c.: and yet themselves neither understand God’s worship, nor leave their own state, idolatry, or country’s worship.

For this God’s people ought to give thanks unto God; yea, and all men from this example may learn, not to charge upon the magistrates’ conscience—besides the care of the civil peace, the bodies and goods of men—the spiritual peace, in the worship of God and souls of men; but hence are magistrates instructed favourably to permit their subjects in their worships, although themselves be not persuaded to submit to them, as Nebuchadnezzar, Cyrus, Darius, and Artaxerxes did.

CHAP. XCVII.

_Peace._ The sixth question is this:—How far the church is subject to their laws?

“All those,” say they, “who are members of the commonweal are bound to be subject to all the just and righteous laws thereof, and therefore, membership in churches not cutting men off from membership in commonweals, they are bound to be subject, even every soul, Rom. xiii. 1, as Christ himself and the apostles were in their places wherein they lived. And therefore to exempt the clergy, as the papists do, from civil subjection, and to say that _generatio clerici_ is _corruptio subditi_, is both sinful and scandalous to the gospel of God; and though all are equally subject, yet church members are more especially bound to yield subjection, and the most eminent most especially bound, not only because conscience doth more strongly bind, but also because their ill examples are more infectious to others, pernicious to the state, and provoke God’s wrath to bring vengeance on the state.

“Hence, if the whole church, or officers of the church, shall sin against the state, or any person, by sedition, contempt of authority, heresy, blasphemy, oppression, slander, or shall withdraw any of their members from the service of the state without the consent thereof, their persons and estates are liable to civil punishments of magistrates, according to their righteous and wholesome laws, Exod. xxii. 20; Levit. xxiv. 16; Deut. xiii. 5, and xviii. 10.”

_Truth._ What concerns this head in civil things, I gladly subscribe unto: what concerns heresy, blasphemy, &c., I have plentifully before spoken to, and shall here only say two things.

First. Those scriptures produced concern only the people of God in a church estate, and must have reference only to the church of Christ Jesus, which, as Mr. Cotton confesseth,[210] is not national but congregational, of so many as may meet in one place, 1 Cor. xiv. [23.] and therefore no civil state can be the antitype and parallel: to which purpose, upon the eleventh question, I shall at large show the difference between the national church and state of Israel, and all other states and nations in the world.

[Sidenote: The law of putting to death blasphemers of Christ, cuts off all hopes from the Jews of partaking in his blood.]

Secondly. If the rulers of the earth are bound to put to death all that worship other gods than the true God, or that blaspheme (that is, speak evil of in a lesser or higher degree) that one true God: it must unavoidably follow, that the _beloved for the Father’s sake_, the Jews, whose very religion blasphemeth Christ in the highest degree—I say, they are actually sons of death, and all to be immediately executed according to those quoted scriptures. And—

[Sidenote: The direful effects of fighting for conscience.]

Secondly. The towns, cities, nations, and kingdoms of the world, must generally be put to the sword, if they speedily renounce not their gods and worships, and so cease to blaspheme the true God by their idolatries. This bloody consequence cannot be avoided by any scripture rule, for if that rule be of force, Deut. xiii. and xviii., not to spare or show mercy upon person or city falling to idolatry, that bars out all favour or

## partiality; and then what heaps upon heaps in the slaughter-houses and

shambles of civil laws must the world come to, as I have formerly noted; and that unnecessarily, it being not required by the Lord Jesus for his sake, and the magistrate’s power and weapons being essentially civil, and so not reaching to the impiety or ungodliness but the incivility and unrighteousness of tongue or hand.

CHAP. XCVIII.

_Peace._ Dear Truth, these are the poisoned daggers stabbing at my tender heart! Oh, when shall the Prince of peace appear, and reconcile the bloody sons of men! but let me now propose their seventh head: viz.,—

“In what order may the magistrate execute punishment on a church or church member that offendeth his laws?

“First. Gross and public, notorious sins, which are against the light of conscience, as heresy, &c., there the magistrate keeping him under safe ward should send the offender first to the church to heal his conscience, still provided that the church be both able and willing thereunto: by which means the magistrate shall convince such a one’s conscience that he seeketh his healing, rather than his hurt.

“The censure also against him shall proceed with more power and blessing, and none shall have cause to say that the magistrate persecutes men for their consciences, but that he justly punishes such a one for sinning rather against his conscience, Tit. iii. 10.

“Secondly, in private offences how the magistrate may proceed, see chap. xii. It is not material whether the church or magistrate take it first in hand. Only with this caution, that if the state take it first in hand, they are not to proceed to death or banishment, until the church hath taken their course with him, to bring him to repentance, provided that the church be willing and ready thereunto.

“Secondly, in such sins wherein men plead conscience, as heresy,” &c.

_Truth._ Here I have many just exceptions and considerations to present.

First, they propose a distinction of some sins: some are against the light of conscience, &c., and they instance in heresy.

[Sidenote: Error is confident as well as truth.]

_Ans._ I have before discussed this point of a heretic sinning against light of conscience. And I shall add, that however they lay this down as an infallible conclusion, that all heresy is against light of conscience, yet—to pass by the discussion of the nature of heresy, in which respect it may so be that even themselves may be found heretical, yea, and that in fundamentals—how do all idolaters after light presented, and exhortations powerfully pressed, either Turks or pagans, Jews or anti-christians, strongly even to the death hold fast, or rather are held fast by, their delusions.

[Sidenote: God’s people as well as others will be found obstinate in fundamental errors, in which sufferings and persecution doth harden.]

Yea, God’s people themselves, being deluded and captivated, are strongly confident even against some fundamentals, especially of worship: and yet not against the light, but according to the light or eye of a deceived conscience.

Now all these consciences walk on confidently and constantly, even to the suffering of death and torments; and are more strongly confirmed in their belief and conscience, because such bloody and cruel courses of persecution are used toward them.

Secondly, speaks not the scripture expressly of the Jew, Isa. vi., Matt. xiii., Acts xxviii., that God hath given them the spirit of slumber, eyes that they should not see, &c.? all which must be spoken of the very conscience, which He that hath the golden key of David can only shut and open, and all the picklocks or swords in all the smiths’ shops in the world can neither by force or fraud prevent his time.

[Sidenote: Strong delusions.]

Is it not said of anti-christians, 2 Thess. ii., that God hath sent them strong delusions? so strong and efficacious that they believe a lie, and that so confidently, and some so conscientiously, that death itself cannot part between the delusion and their conscience.

“Again, the magistrate, say they, keeping him in safe ward: that is, the heretic, the blasphemer, idolater,” &c.

_Peace._ I here ask all men that love even the civil peace, where the Lord Jesus hath spoken a tittle of a prison or safe ward to this purpose?

_Truth._ We find indeed a prison threatened by God to his irreconciled enemies, neglecting to account with him, Matt. v. 25.

We find a prison into which persecutors cast the saints. So John, so Paul, and the apostles, Matt. xiv. 10, &c., were cast; and the great commander of, and caster into prison, is the devil, Rev. ii. 10.

[Sidenote: Spiritual prisons.]

We find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19, the spirits formerly rebellious against Christ Jesus, speaking by Noah unto them, now kept in safe ward against the judgment of the great day.

In excommunication, a soul obstinate in sin is delivered to Satan his jailor, and he keeps him in safe ward, until it pleaseth God to release him.

There is a prison for the devil himself a thousand years, Rev. xx. [2, 3.] And a lake of eternal fire and brimstone, into which the beast and false prophet, and all not written in the Lamb’s book, and the devil that deceived them, shall eternally be there secured and tormented.

[Sidenote: Christ Jesus appointed no material prisons for blasphemers of him, &c.]

But neither amongst these, nor in any other passage of the New Testament, do we find a prison appointed by Christ Jesus for the heretic, blasphemer, idolater, &c. being not otherwise guilty against the civil state.

[Sidenote: The bishops’ prisons.]

It is true, anti-christ, by the help of civil powers, hath his prisons to keep Christ Jesus and his members fast: such prisons may well be called the bishops’ prisons, the pope’s, the devil’s prisons. These inquisition-houses have ever been more terrible than the magistrate’s.

At first, persecuting bishops borrowed prisons of the civil magistrate, as now their successors do still in the world; but afterward they wrung the keys out of the magistrates’ hands, and hung them at their own girdles, and would have prisons of their own: as doubtless will that generation still do, if God prevent them not.

CHAP. XCIX.

_Peace._ Again, say they, the magistrate should send him first to the church to heal his conscience.

[Sidenote: Like mother like daughter.]

_Truth._ Is not this as the prophet speaks [Ezek. xvi. 44,] like mother like daughter? So the mother of whoredoms, the church of Rome, teacheth and practiseth with all her heretics: first let the holy church convince them, and then deliver them to the secular power to receive the punishment of heretics.

[Sidenote: Conscience not so easily healed and cured.]

_Peace._ Methinks also they approach near that popish tenent, _ex opere operato_: for their exhortations and admonitions must necessarily be so operative and prevalent, that if the heretic repent not, he now sins against his conscience: not remembering that peradventure, 2 Tim. ii. [25,] _If peradventure, God will give them repentance_; and how strong delusions are, and believing of lies, and how hard it is to be undeceived, especially in spirituals!

_Truth._ And as it may so prove, when a heretic indeed is brought to this college of physicians to have his conscience healed, and one heretic is to cure another. So also when any of Christ’s witnesses, supposed heretics, are brought before them, how doth the Lord Jesus suffer whippings and stabs, when his name, and truths, and witnesses, and ordinances, are all profaned and blasphemed.

[Sidenote: Wounding instead of healing of consciences.]

Besides, suppose a man to be a heretic, and yet suppose him brought as the magistrate’s prisoner, though to a true church, to heal his conscience: what promise of presence and blessing hath the Lord Jesus made to his church and spouse in such a way? and how common is it for heretics either to be desperately hardened by such cruel courses (yet pretending soul-healing), or else through fear and terror to practise gross hypocrisy, even against their consciences. So that these chirurgeons and physicians pretending to heal consciences by such a course, wound them deeper, and declare themselves chirurgeons and physicians of no value.

_Peace._ But what think you of the proviso added to their proposition, viz., “Provided the church be able and willing?”

[Sidenote: Christ’s spouse able and willing to heal wounded consciences.]

_Truth._ Doubtless this proviso derogates not a little from the nature of the spouse of Christ. For _she_, like that gracious woman, Prov. xxxi. 26, _openeth her mouth with wisdom, and in her tongue is the law of grace_: she is _the pillar and ground of truth_, 1 Tim. iii. 15, the golden candlestick from whence true light shineth: the angels or ministers thereof able to try false apostles, Rev. ii. 2, and _convince the gainsayers_, Tit. i. 9.

Again, according to their principles of suppressing persons and churches falsely worshipping, how can they permit such a blind and dead church not able and willing to heal a wounded conscience?

_Peace._ What should be the reason of this their expression?

_Truth._ Doubtless their consciences tell them how few of those churches which they yet acknowledge churches, are able and willing to hold forth Christ Jesus the Sun of righteousness, healing with his wings the doubting and afflicted conscience.

Lastly, their conscience tells them, that a servant of Christ Jesus may possibly be sent as a heretic to be healed by a false church, which church will never be willing to deal with him, or never be able to convince him.

_Peace._ Yea, but they say, “by such a course the magistrate shall convince such a one’s conscience that he seeks his good,” &c.

_Truth._ If a man thus bound be sent to a church to be healed in his conscience, either he is a heretic or he is not.

[Sidenote: A persecuting church disputes with a heretic as a cat with the mouse; and with a true witness as a lion with a lamb in his paw.]

Admit he be: yet he disputes in fear, as the poor thief; [or as] the mouse disputes with a terrible persecuting cat, who while she seems to play and gently toss, yet the conclusion is a proud, insulting, and devouring cruelty.

If no heretic, but an innocent and faithful witness of any truth of Jesus, disputes he not as a lamb in the lion’s paw, being sure in the end to be torn in pieces?

_Peace._ They add, “The censure, this way, proceeds with more power and blessing.”

_Truth._ All power and blessing is from the blessed Son of God, unto whom all power is given from the Father, in heaven and earth. He hath promised his presence with his messengers, preaching and baptizing, to the world’s end, ratifying in heaven what they bind or loose on earth.

But let any man show me such a commission, instruction, and promise, given by the Son of God to civil powers in these spiritual affairs of his Christian kingdom and worship?

_Peace._ Lastly, they conclude, “This course of first sending the heretic to be healed by the church, takes away all excuse; for none can say that he is persecuted for his conscience, but for sinning against his conscience.”

[Sidenote: Persecutors endure not so to be called.]

_Truth._ Jezebel, placing poor Naboth before the elders as a blasphemer of God and the king, and sanctifying the plotted and intended murder with a day of humiliation, may seem to take away all excuse, and to conclude the blasphemer worthy to be stoned. But Jehovah, the God of recompences (Jer. li. 56), when he makes inquisition for blood, will find both Jezebel and Ahab guilty, and make the dogs a feast with the flesh of Jezebel, and leave not to Ahab a man to piss against the wall; for (as Paul in his own plea) there was nothing committed worthy of death: and against thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in any civil fact against the state.

CHAP. C.

_Peace._ Their eighth question is this, viz., what power magistrates have about the gathering of churches?

“First, the magistrate hath power, and it is his duty to encourage and countenance such persons as voluntarily join themselves in holy covenant, both by his presence (if it may be) and promise of protection, they accepting the right hand of fellowship from other neighbour churches.

“Secondly, he hath power to forbid all idolatrous and corrupt assemblies, who offer to put themselves under their patronage, and shall attempt to join themselves into a church-estate, and if they shall not hearken, to force them therefrom by the power of the sword, Ps. ci. 8. For our tolerating many religions in a state in several churches, besides the provoking of God, may in time not only corrupt, leaven, divide, and so destroy the peace of the churches, but also dissolve the continuity of the state, especially ours, whose walls are made of the stones of the churches, it being also contrary to the end of our planting in this part of the world, which was not only to enjoy the pure ordinances, but to enjoy them all in purity.

“Thirdly, he hath power to compel all men within his grant to hear the word: for hearing the word of God is a duty, which the light of nature leadeth even heathens to. The Ninevites heard Jonah, though a stranger, and unknown unto them to be an extraordinary prophet, Jonah iii. And Eglon, the king of Moab, hearing that Ehud had a message from God, he rose out of his seat for more reverent attention, Judg. iii. 20.

“Yet he hath no power to compel all men to become members of churches, because he hath not power to make them fit members for the church, which is not wrought by the power of the sword, but by the power of the word; nor may we force the churches to accept of any for members but those whom the churches themselves can freely approve of.”

_Truth._ To the first branch of this head I answer, that the magistrate should encourage and countenance the church, yea, and protect the persons of the church from violence, disturbance, &c., it being truly noble and glorious, by how much the spouse and queen of the Lord Jesus transcends the ladies, queens, and empresses of the world in glory, beauty, chastity, and innocency.

It is true, all magistrates in the world do this: viz., encourage and protect the church or assembly of worshippers which they judge to be true and approve of; but not permitting other consciences than their own, it hath come to pass in all ages, and yet doubtless will, that the Lord Jesus and his queen are driven and persecuted out of the world.

To the second, that the magistrate ought to suppress all churches which he judgeth false, he quoteth Ps. ci. 8, _Betimes I will cut off the wicked of the land; that I may cut off all evil doers from the city of Jehovah_: unto which he addeth four reasons.

_Peace._ Dear Truth, first, a word to that scripture, so often quoted, and so much boasted of.

[Sidenote: Ps. ci. 8, concerning the cutting off the wicked, examined.]

_Truth._ Concerning that holy land of Canaan, concerning the city of Jehovah, Jerusalem, out of which king David here resolves to cut off all the wicked and evil doers, I shall speak more largely on the eleventh head or question, in the differences between that and all other lands.

[Sidenote: No land of Canaan, nor holy city, now.]

At present I answer, there is no holy land or city of the Lord, no king of Sion, &c., but the church of Jesus Christ, and the King thereof, according to 1 Pet. ii. 9, _Ye are a holy nation_; and Jerusalem is the holy people of God in the true profession of Christianity, Heb. xii., Gal. iv., and Rev. xxi., out of which the Lord Jesus by his holy ordinances, in such a government, and by such governors as he hath appointed, he cuts off every wicked person and evil doer.

[Sidenote: No difference of lands and cities since the coming, as was before the coming, of the Lord Jesus.]

If Christ Jesus had intended any difference of place, cities, or countries, doubtless Jerusalem and Samaria had been thought of, or the cities of Asia, wherein the Christian religion was so gloriously planted.

But the Lord Jesus disclaims Jerusalem and Samaria from having any respect of holiness more than other cities, John iv. 21.

And the Spirit of God evidently testifieth that the churches were in the cities and countries, not that the whole cities or countries were God’s holy land and cities, out of which all false worshippers and wicked persons were to be cut, Rev. ii. and iii.

The devil’s throne was in the city of Pergamos in respect of the state and persecution of it, and yet there was also the throne of the Lord Jesus set up in his church or worshippers in Pergamos, out of which the Balaamites, and Nicolaitanes, and every false worshipper, were to be cast, though not out of the city of Pergamos: for then Pergamos must have been thrown out of Pergamos, and the world out of the world.

CHAP. CI.

_Peace._ Oh! that my head were a fountain, and mine eyes rivers of tears, to lament my children, the children of peace and light, thus darkening that and other lightsome scriptures with such dark and direful clouds of blood.

[Sidenote: The bloody interpretation of Ps. ci.]

_Truth._ Sweet Peace, thy tears are seasonable and precious, and bottled up in the heavens; but let me add a second consideration from that scripture. If that scripture may now literally be applied to nations and cities, in a parallel to Canaan and Jerusalem, since the gospel, and this Ps. ci. be literally to be applied to cities, towns, and countries in Europe and America, not only such as essay to join themselves (as they here speak) in a corrupt church estate, but such as know no church estate, nor God, nor Christ, yea, every wicked person and evil doer, must be hanged or stoned, &c., as it was in Israel; and if so, how many thousands and millions of men and women in the several kingdoms and governments of the world, must be cut off from their lands, and destroyed from their cities, as this scripture speaks!

Thirdly, since those persons in the New English plantations accounted unfit for church estate, yet remain all members of the church of England, from which New England dares not separate, no not in their sacraments (as some of the independents have published), what riddle or mystery, or rather fallacy of Satan is this![211]

[Sidenote: The New English separate in America, but not in Europe.]

_Peace._ It will not be offence to charity to make conjecture: first, herein New England churches secretly call their mother whore, not daring in America to join with their own mother’s children, though unexcommunicate: no, nor permit them to worship God after their consciences, and as their mother hath taught them this secretly and silently, they have a mind to do, which publicly they would seem to disclaim, and profess against.

[Sidenote: The New English permit not their brethren of Old England to enjoy their consciences, lest their own numbers might exceed their own, or at least the greatness of their own assemblies and maintenances decrease.]

Secondly, if such members of Old England should be suffered to enjoy their consciences in New England—however it is pretended they would profane ordinances for which they are unfit (as true it is in that natural persons are not fit for spiritual worship), yet this appears not to be the bottom, for in Old England the New English join with Old in the ministration of the word, prayer, singing, contribution, maintenance of the ministry, &c.—if, I say, they should set up churches after their conscience, the greatness and multitudes of their own assemblies would decay, and with all the contributions and maintenance of their ministers, unto which all or most have been forced.

_Truth._ Dear Peace, these are more than conjectures, thousands now espy; and all that love the purity of the worship of the living God should lament such halting. I shall add this, not only do they partially neglect to cut off the wicked of the land, but such as themselves esteemed beloved and godly have they driven forth, and keep out others which would come unto them, eminently godly by their own confession; because differing in conscience and worship from them, and consequently not to be suffered in their holy land of Canaan.[212]

But having examined that scripture alleged, let us now weigh their reasons.

First, say they, the not cutting off by the sword, but tolerating many religions in a state would provoke God: unto which—

[Sidenote: Christ Jesus never appointed all religions but his own to be cut off by the civil sword.]

I answer, first (and here being no scripture produced to these reasons, shall the sooner answer), that no proof can be made from the institutions of the Lord Jesus that all religions but one are to be cut off by the civil sword; that national church in that typical land of Canaan being abolished and the Christian commonweal or church instituted.

[Sidenote: A bloody mother.]

Secondly. I affirm that the cutting off by the sword other consciences and religions, is (contrarily) most provoking unto God, expressly against his will concerning the tares, Matt. xiii., as I have before proved; as also the bloody mother of all those monstrous mischiefs, where such cutting off is used, both to the souls and bodies of men.

Thirdly. Let conscience and experience speak how in the not cutting off of their many religions, it hath pleased God not only not to be provoked, but to prosper the state of the United Provinces, our next neighbours, and that to admiration.

_Peace._ The second reason is, such tolerating would leaven, divide, and destroy the peace of the churches.

[Sidenote: Christ’s spiritual power most powerful.]

_Truth._ This must also be denied upon so many former scriptures and reasons produced, proving the power of the Lord Jesus, and the sufficiency of his spiritual power in his church, for the purging forth and conquering of the least evil: yea, and for the bringing every thought in subjection unto Christ Jesus, 2 Cor. x.

[Sidenote: Christ forbidding his followers to permit leaven in the church, doth not forbid to permit leaven in the world.]

I add, they have not produced one scripture, nor can, to prove that the permitting of leaven of false doctrine in the world or civil state, will leaven the churches: only we find that the permission of leaven in persons, doctrines, or practices in the church, that indeed will corrupt and spread, 1 Cor. v., and Gal. v.; but this reason should never have been alleged, were not the particular churches in New England but as so many implicit parish churches in one implicit national church.

_Peace._ Their third reason is, it will dissolve the continuity of the state, especially theirs, where the walls are made of the stones of the churches.

[Sidenote: The wall, Cant. viii. 9, discussed.]

_Truth._ I answer briefly to this bare affirmation thus: that the true church is a wall spiritual and mystical, Cant. viii. 9.

That consequently a false church or company is a false or pretended wall, and none of Christ’s.

The civil state, power, and government is a civil wall, &c., and—

Lastly. The walls of earth or stone about a city, are the natural or artificial wall or defence of it.

Now, in consideration of these four walls, I desire it may be proved from the scriptures of truth, how the false spiritual wall, or company of false worshippers suffered in a city, can be able to destroy the true Christian wall, or company of believers.

[Sidenote: A spiritual wall cannot properly impair the civil.]

Again, how this false spiritual wall, or false church permitted, can destroy the civil wall, the state and government of the city and citizens, any more than it can destroy the natural or artificial wall of earth or stone.

Spiritual may destroy spiritual, if a stronger and victorious; but spiritual cannot reach to artificial or civil.

_Peace._ Yea; but they fear the false spiritual wall may destroy their civil, because it is made of the stones of churches.

_Truth._ If this have reference to that practice amongst them, viz., that none but members of churches enjoy civil freedom amongst them, ordinarily,[213] in imitation of that national church or state of the Jews, then I answer, they that follow Moses’s church constitution, which the New English by such a practice implicitly do, must cease to pretend to the Lord Jesus Christ and his institutions.

[Sidenote: Many flourishing civil states where true churches are not found.]

Secondly. We shall find lawful civil states, both before and since Christ Jesus, in which we find not any tidings of the true God or Christ.

Lastly. Their civil New English state, framed out of their churches, may yet stand, subsist, and flourish, although they did—as by the word of the Lord they ought—permit either Jews, or Turks, or anti-christians to live amongst them subject unto their civil government.

CHAP. CII.

_Peace._ One branch more, viz., the third, remains of this head, and it concerns the hearing of the word; “Unto which,” say they, “all men are to be compelled; because hearing of the word is a duty which even nature leadeth heathens to.” For this they quote the practice of the Ninevites hearing Jonah, and Eglon, king of Moab’s rising up to Ehud’s pretended message from God, Judg. iii.

[Sidenote: Hearing discussed. Every religion prefers its own priests and ministers before all other.]

_Truth._ I must deny that position: for light of nature leadeth men to hear that only which nature conceiveth to be good for it, and therefore not to hear a messenger, minister, or preacher, whom conscience persuades is a false messenger or deceiver, and comes to deceive my soul: as millions of men and women in their several respective religions and consciences are so persuaded, conceiving their own to be true.

[Sidenote: Jonah’s preaching to the Ninevites, and their hearing of his message, examined.]

Secondly. As concerning the instances. Jonah did not compel the Ninevites to hear that message which he brought unto them.

Besides, the matter of compulsion to a constant worship of the word in church estate, which is the question, comes not near Jonah’s case.

Nor did Christ Jesus, or any of his ambassadors, so practise; but if persons refused to hear, the command of the Lord Jesus to his messengers was only to depart from them, shaking off the dust of their feet with a denunciation of God’s wrath against them, Matt. x.; Acts xiv.

[Sidenote: Eglon’s rising up to Ehud’s message, examined.]

Concerning Eglon’s rising up: first, Ehud compelled not that king either to hear or reverence, and all that can be imitable in Eglon is a voluntary and willing reverence, which persons ought to express to what they are persuaded comes from God.

But how do both these instances mightily convince and condemn themselves, who not only profess to turn away from, but also persecute or hurt, all such as shall dare to profess a ministry or church estate differing from their own, though for personal godliness and excellency of gifts reverenced by themselves.

[Sidenote: A twofold ministry of Christ, converting and feeding.]

Thirdly. To the point of compulsion: it hath pleased the Lord Jesus to appoint a twofold ministry of his word.

First. For unbelievers and their conversion, according to Matt. xxviii. 19, Mark xvi. 15, 16, and the constant practice of the apostles in the first preaching of the gospel.

Secondly. A ministry of feeding and nourishing up such as are converted and brought into church estate, according to Ephes. iv. &c. Now to neither of these do we find any compulsion appointed by the Lord Jesus, or practised by any of his.

The compulsion preached and practised in New England, is not to the hearing of that ministry sent forth to convert unbelievers, and to constitute churches, for such a ministry they practise not; but to the hearing of the word of edification, exhortation, consolation, dispensed only in the churches of worshippers. I apply,—

When Paul came first to Corinth to preach Jesus Christ, by their rule the magistrates of Corinth ought by the sword to have compelled all the people of Corinth to hear Paul.

[Sidenote: Paul never used any civil compulsion.]

Secondly. After a church of Christ was gathered, by their rule, the magistrates of Corinth ought to have compelled the people still, even those who had refused his doctrine (for the few only of the church embraced it) to have heard the word still, and to have kept one day in seven to the Christian’s God, and to have come to the Christian’s church all their days. And what is this but a settled formality of religion and worship, unto which a people are brought by the power of the sword?

[Sidenote: The New English forcing their subjects to church all their days, and yet forcing them not to any religion (as they say), they force the people then to be of no religion all their days.]

And however they affirm that persons are not to be compelled to be members of churches, nor the church compelled to receive any: yet if persons be compelled to forsake their religion which their hearts cleave to, and to come to church, to the worship of the word, prayers, psalms, and contributions, and this all their days, I ask, whether this be not this people’s religion, unto which submitting, they shall be quiet all their days, without the enforcing them to the practice of any other religion? And if this be not so, then I ask, will it not inevitably follow, that they not only permit but enforce people to be of no religion at all, all their days?

This toleration of religion, or rather irreligious compulsion, is above all tolerations monstrous, to wit, to compel men to be of no religion all their days. I desire all men, and these worthy authors of this model, to lay their hands upon their heart, and to consider whether this compulsion of men to hear the word, as they say, whether it carries men, to wit, to be of no religion all their days:—worse than the very Indians, who dare not live without religion according as they are persuaded.

[Sidenote: The civil state can no more lawfully compel the consciences of men to church to hear the word, than to receive the sacraments.]

Lastly, I add—From the ordinance of the Lord Jesus, and practice of the apostles (Acts ii. 42), where the word and prayer is joined with the exercise of their fellowship and breaking of bread, in which exercises the church continued constantly—that it is apparent that a civil state may as lawfully compel men by the civil sword to the breaking of bread, or Lord’s supper, as to the word, or prayer, or fellowship.

For, first, they are all of the same nature, ordinances in the church (I speak of the feeding ministry in the church, unto which persons are compelled) and church worship. Secondly, every conscience in the world is fearful, at least shy of the priests and ministers of other gods and worships, and of holding spiritual fellowship in any of their services; which is the case of many a soul, viz. to question the ministers themselves, as well as the supper itself.

CHAP. CIII.

_Peace._ Dear Truth, this pressing of men to the spiritual battles of Christ Jesus, is the cause why (as it is commonly with pressed soldiers) that so many thousands fly in the day of battle. But I present you with the ninth question, viz.

What power the magistrate hath in providing of church officers?

“First, say they, the election of church officers being the proper act of the church, therefore the magistrate hath no power, either as prince or patron, to assume such power unto himself. Whom Christ sends to preach by his supreme power, the magistrate may send forth by his power subordinate, to gather churches, and may force people to hear them, but not invest them with office amongst them.

“Secondly, the maintenance of church-officers being to arise from all those who are ordinarily taught thereby, Gal. vi. 6, hence it is the duty of the civil magistrate to contend with the people, as Nehemiah did, chap. xiii. 10, 11, who do neglect and forsake the due maintenance of the church of God, and to command them to give such portion for the maintenance of church officers, as the gospel commandeth to be offered to them, freely and bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah commanded the people to give to the priests and Levites the portions appointed by the law, _that they might be encouraged in the law of the Lord_, 2 Chron. xxxi. 4.

“Thirdly, the furnishing the church with set officers, depending much upon erecting and maintenance of schools, and good education of youth, and it lying chiefly in the hand of the magistrate to provide for the furthering thereof, they may therefore and should so far provide for the churches as to erect schools, take care for fit governors and tutors: and commend it to all the churches, if they see it meet, that in all the churches within the jurisdiction, once in a year, and if it may be, the sabbath before the general court of election, there be a free-will offering of all people for the maintenance of such schools: and the monies of every town so given, to be brought on the day of election to the treasury of the college, and the monies to be disposed by such who are so chosen for the disposing thereof.”

_Truth._ In the choice of officers, it is very obscure what they mean by this supreme power of Christ Jesus sending to preach.

We know the commission of the Lord Jesus to his first messengers to go into all nations to preach and gather churches, and they were immediately sent forth by him. But Mr. Cotton elsewhere holdeth, that there is now extant no immediate ministry from Christ, but mediate, that is, from the church.

Let us first see how they agree with themselves, and secondly how they agree with the magistrate in this business.

[Sidenote: In the first pattern there is a converting ministry to gather the church or flock of Christ.]

First, if they hold a sending forth to preach by Christ’s supreme power, according to Matt. xxviii., Mark xvi., Rom. x., they must necessarily grant a time when the church is not, but is to be constituted out of the nations and peoples now converted by this preaching: whence, according to the course of scripture, the nature of the work, and their own grant in this place, it is apparent that there is a ministry before the church, gathering and espousing the church to Christ: and therefore their own tenent must needs be too light, viz. that there is no ministry but that which is mediate from the church.

_Peace._ Blessed Truth, this doctrine of a ministry before the church, is harsh and deep, yet most true, most sweet. Yet you know their ground, that two or three godly persons may join themselves together, become a church, make officers, send them forth to preach, to convert, to baptize, and gather new churches.

[Sidenote: No precedent of any people in the gospel converting and gathering themselves without some messenger sent from the Lord to effect those ends.]

_Truth._ I answer, first, we find not in the first institution and pattern, that ever any such two, or three, or more, did gather and constitute themselves a church of Christ, without a ministry sent from God to invite and call them by the word, and to receive them unto fellowship with God upon the receiving of that word and message. And therefore it may very well be queried, how, without such a ministry, two or three become a church? and how the power of Christ is conveyed unto them? who espoused this people unto Jesus Christ, as the church at Corinth was espoused by Paul? 2 Cor. xi. 2. If it be said, themselves: or if it be said, the scriptures: let one instance be produced in the first patterns and practices of such a practice.

It hath been generally confessed, that there is no coming to the marriage-feast without a messenger inviting, sent from God to the souls of men, Matt. xxii., Luke xiv., Rom. x.

We find when the Thessalonians turned to God from their idols, to serve the living and true God, 1 Thess. i. 9, it pleased God to bring a word of power unto them by the mouth of Paul, in the same place.

_Peace._ You know, dear Truth, it is a common plea, that God’s people now are converted already, and therefore may congregate themselves, &c.

_Truth._ Two things must here be cleared.

[Sidenote: Professed public conversion is not only from sins against the second table in personal repentance, but from false worship also.]

First, doth their conversion amount to external turning from idols, 1 Thess. i. 9, beside their internal repentance, faith, love? &c. Secondly, who wrought this conversion, who begot these children? for though the Corinthians might have ten thousand teachers, yet Paul had begotten them by the word.

It is true, as Mr. Cotton himself elsewhere acknowledgeth, God sendeth many preachers in the way of his providence, even in Babel mystical, though not according to his ordinance and institution. So even in the wilderness God provideth for the sustentation of the woman, Rev. xii.; by which provision, even in the most popish times and places, yea, and by most false and popish callings (now in this lightsome age confessed so to be), God hath done great things to the personal conversion, consolation, and salvation of his people.

[Sidenote: A true ministry necessary before conversion, and therefore before the church, in the first pattern.]

But as there seems yet to be desired such constitution of the Christian church, as the first institution and pattern calls for: so also such a calling and converting of God’s people from anti-christian idols to the Christian worship: and therefore such a ministry, according to the first pattern, sent from Christ Jesus to renew and restore the worship and ordinances of God in Christ.

[Sidenote: The true way of the ministry sent with that commission, Matt. xxviii. discussed.]

Lastly, if it should be granted that without a ministry sent from Christ to gather churches, that God’s people in this country may be called, converted from anti-christian idols, to the true worship of God in the true church estate and ordinances, will it not follow that in all other countries of the world God’s elect must or may be so converted from their several respective false worships and idolatries, and brought into the true Christian church estate without such a ministry sent unto them? Or are there two ways appointed by the Lord Jesus, one for this country, and another for the rest of the world? Or lastly, if two or three more, without a ministry, shall arise up, become a church, make ministers, &c., I ask, whether those two or three, or more, must not be accounted immediately and extraordinarily stirred up by God? and whether this be that supreme power of Christ Jesus, which they speak of, sending forth two or three private persons to make a church and ministers, without a true ministry of Christ Jesus first sent unto themselves? Is this that commission, which all ministers pretend unto, Matt. xxviii. 19, &c. first, in the hands of two or three private persons becoming a church, without a mediate call from which church, say they, there can be no true ministry, and yet also confess that Christ sendeth forth to preach by his supreme power, and the magistrate by his power subordinate to gather churches?

CHAP. CIV.

_Peace._ You have taken great pains to show the irreconcilableness of those their two assertions, viz., First, there is now no ministry, as they say, but what is mediate from the church; and yet, secondly, Christ Jesus sends preachers forth by his supreme power to gather the church. I now wait to hear, how, as they say, “the magistrate may send forth by his power subordinate to gather churches, enforcing the people to hear,” &c.

[Sidenote: The civil magistrate not betrusted with gathering of churches.]

_Truth._ If there be a ministry sent forth by Christ’s supreme power, and a ministry sent forth by the magistrate’s subordinate power, to gather churches—I ask, what is the difference between these two? Is there any gathering of churches but by that commission, Matt. xxviii. Teach and baptize? And is the civil magistrate entrusted with a power from Christ, as his deputy, to give this commission, and so to send out ministers to preach and baptize?

[Sidenote: If the magistrate, then much more the people of the world, from whom the magistrates receive their power.]

As there is nothing in the Testament of Christ concerning such a delegation or assignment of such power of Christ to the civil magistrate: so I also ask, since in every free state civil magistrates have no power but what the peoples of those states, lands, and countries betrust them with, whether or no, by this means, it must not follow, that Christ Jesus hath left with the peoples and nations of the world his spiritual kingly power to grant commissions, and send out ministers to themselves, to preach, convert, and baptize themselves? How inevitably this follows upon their conclusion of power in magistrates to send, &c., and what unchristian and unreasonable consequences must flow from hence, let all consider in the fear of God.

[Sidenote: Jehoshaphat (2 Chron. xvii.) a figure of Christ Jesus in his church, not of the civil magistrate in the state.]

Jehoshaphat’s sending forth the Levites to teach in Judah, &c., as they allege it not, so elsewhere it shall more fully appear to be a type and figure of Christ Jesus, the only king of his church, providing for the feeding of his church and people by his true Christian priests and Levites, viz., the ministry which in the gospel he hath appointed.

CHAP. CV.

_Peace._ We have examined the ministry, be pleased, dear Truth, to speak to the second branch of this head: viz., the maintenance of it. They affirm that the magistrate may force out the minister’s maintenance from all that are taught by them, and that after the pattern of Israel; and the argument from 1 Cor. ix., Gal. vi. 6.

_Truth._ This theme, viz., concerning the maintenance of the priests and ministers of worship, is indeed the apple of the eye, the Diana of the [Ephesians,[214]] &c.; yet all that love Christ Jesus in sincerity, and souls in and from him, will readily profess to abhor filthy lucre, Tit. i. 7, and the wages of Balaam, both more common and frequent than easily is discernible.

[Sidenote: Gal. vi. 6, concerning the maintenance of the ministry, examined.]

To that scripture, Gal. vi. 6, _Let him that is taught in the word make him that teacheth partaker of all his goods_: I answer, that teaching was of persons converted, believers entered into the school and family of Christ, the church; which church being rightly gathered, is also rightly invested with the power of the Lord Jesus, to force every soul therein by spiritual weapons and penalties to do its duty.

But this forcing of the magistrate is intended and practised to all sorts of persons, without as well as within the church, unconverted, natural and dead in sin, as well as those that live and, feeding, enjoy the benefits of spiritual food.

[Sidenote: Christ Jesus never appointed a maintenance of ministers from the unconverted, and unbelieving.]

Now for those sorts of persons to whom Christ Jesus sends his word out of church estate, Jews or Gentiles, according to the parable of Matt. xiii. highway hearers, stony ground, and thorny ground hearers, we never find tittle of any maintenance to be expected, least of all to be forced and exacted, from them. By civil power they cannot be forced, for it is no civil payment or business, no matter of Cæsar, but concerning God: nor by spiritual power, which hath nothing to do with those which are without, 1 Cor. v.

It is reasonable to expect and demand of such as live within the state a civil maintenance of their civil officers, and to force it where it is denied. It is reasonable for a schoolmaster to demand his recompence for his labour in his school; but it is not reasonable to expect or force it from strangers, enemies, rebels to that city, from such as come not within, or else would not be received into the school. What is the church of Christ Jesus, but the city, the school, and family of Christ? the officers of this city, school, family, may reasonably expect maintenance from such they minister unto, but not from strangers, enemies, &c.

[Sidenote: They that compel men to hear, compel men also to pay for their hearing and conversion.]

_Peace._ It is most true that sin goes in a link; for that tenent, that all the men of the world may be compelled to hear Christ preached, and enjoy the labours of the teacher as well as the church itself, forceth on another also as evil, viz., that they should also be compelled to pay, as being most equal and reasonable to pay for their conversion.

[Sidenote: Luke xiv. _Compel them_, examined.]

_Truth._ Some use to urge that text of Luke xiv. 23, _Compel them to come in_. Compel them to mass, say the papists; compel them to church and common prayer, say the protestants; compel them to the meeting, say the New English.[215] In all these compulsions they disagree amongst themselves; but in this, viz., Compel them to pay, in this they all agree.

[Sidenote: Two sorts of compulsion.]

There is a double violence, which both error and falsehood use to the souls of men.

[Sidenote: Moral and civil compulsion.]

First, moral and persuasive; such was the persuasion first used to Joseph by his mistress: such was the persuasions of Tamar from Ammon; such was the compelling of the young man by the harlot, Prov. vii., she caught him by her much fair speech and kisses. And thus is the whole world compelled to the worship of the golden image, Dan. iii.

The second compulsion is civil; such as Joseph’s mistress began to practise upon Joseph, to attain her whorish desires: such as Ammon practised on Tamar, to satisfy his brutish lust; and such was Nebuchadnezzar’s second compulsion, his fiery furnace, Dan. iii.; and mystical Nebuchadnezzar’s killing all that receive not his mark, Rev. xiii.

[Sidenote: The ministers of Christ Jesus compel with no other sword than that of Christ’s mouth, the sword of the Spirit with two edges.]

The first sort of these violences, to wit, by powerful argument and persuasion, the ministers of the gospel also use. Hence all those powerful persuasions of wisdom’s maidens, Prov. ix. Hence, saith Paul, _knowing the terror of the Lord, we persuade men_, 2 Cor. v.; and pull some out of the fire, saith Jude; such must that compulsion be, Luke xiv. 23, viz., the powerful persuasions of the word, being that two-edged sword coming out of the mouth of Christ Jesus in his true ministers, sent forth to invite poor sinners to partake of the feast of the Lamb of God. The civil ministers of the commonweal cannot be sent upon this business with their civil weapons and compulsions, but the spiritual minister of the gospel, with his spiritual sword of Christ’s mouth, a sword with two edges.

[Sidenote: The maintenance of the ministry spiritual.]

But more particularly, the contributions of Christ’s kingdom are all holy and spiritual, though consisting of material earthly substance, (as is water in baptism, bread and wine in the supper,) and joined with prayer and the Lord’s supper, Acts ii. 42.

Hence as prayer is called God’s sacrifice, so are the contributions and mutual supplies of the saints, sacrifices, Phil. iv. [18.]

[Sidenote: Natural men can neither truly worship nor maintain it.]

Hence, also, as it is impossible for natural men to be capable of God’s worship, and to feed, be nourished, and edified by any spiritual ordinance, no more than a dead child can suck the breast, or a dead man feast; so also is it as impossible for a dead man, yet lodged in the grave of nature, to contribute spiritually, I mean according to scripture’s rule, as for a dead man to pay a reckoning.

I question not but natural men may for the outward act preach, pray, contribute, &c.; but neither are they worshippers suitable to him who is a Spirit, John iv. 24; nor can they, least of all, be forced to worship, or the maintenance of it, without a guilt of their hypocrisy.

_Peace._ They will say, what is to be done for their souls?

_Truth._ The apostles, whom we profess to imitate, preached the word of the Lord to unbelievers without mingling in worship with them, and such preachers and preaching such as pretend to be the true ministry of Christ ought to be and practise: not forcing them all their days to come to church and pay their duties, either so confessing that this is their religion unto which they are forced; or else that, as before, they are forced to be of no religion all their days.

[Sidenote: Rebels not subdued by compliance, but resistance.]

The way to subdue rebels is not by correspondence and communion with them, by forcing them to keep the city watches, and pay assessments, &c., which all may be practised, upon compulsion, treacherously; the first work with such is powerfully to subdue their judgments and wills, to lay down their weapons, and yield willing subjection, then come they orderly into the city, and so to city privileges.

CHAP. CVI.

_Peace._ Please you now, dear Truth, to discuss the scriptures from the Old Testament, Neh. xiii., and 2 Chron. xxxi.

[Sidenote: The national church of the Jews might well be forced to a settled maintenance of their priests, but not so the Christian church.]

_Truth._ God gave unto that national church of the Jews that excellent land of Canaan, and therein houses furnished, orchards, gardens, vineyards, olive-yards, fields, wells, &c.; they might well, in this settled abundance, and the promised continuation and increase of it, afford a large temporal supply to their priests and Levites, even to the tenth of all they did possess.

God’s people are now, in the gospel, brought into a spiritual land of Canaan, flowing with spiritual milk and honey, and they abound with spiritual and heavenly comforts, though in a poor and persecuted condition; therefore an enforced settled maintenance is not suitable to the gospel, as it was to the ministry of priests and Levites in the law.

Secondly, in the change of the church estate, there was also a change of the priesthood and of the law, Heb. vii. [12.] Nor did the Lord Jesus appoint that in his church, and for the maintenance of his ministry, the civil sword of the magistrate; but that the spiritual sword of the ministry should alone compel.

[Sidenote: The civil sword of the national church of the Jews, could not type out a civil but a spiritual sword of the Christian church.]

3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the civil and corporal sword, a type (in that typical state) not of another material and corporal, but of a heavenly and spiritual, even the sword of the Spirit, with which Christ fighteth, Rev. ii. [12.] which is exceeding sharp, entering in between the soul and spirit, Heb. iv. [12.] and bringing every thought into captivity to the obedience of Christ Jesus. He that submits not at the shaking of this sword, is cut off by it; and he that despiseth this sword, all the power in the world cannot make him a true worshipper, or by his purse a maintainer of God’s worship.

[Sidenote: No man should be bound to worship, nor maintain a worship, against his own consent.]

Lastly, if any man professing to be a minister of Christ Jesus, shall bring men before the magistrate, as the practice hath been, both in Old and New England,[216] for not paying him his wages or his due: I ask, if the voluntary consent of the party hath not obliged him, how can either the officers of the parish, church, or of the civil state, compel this or that man to pay so much, more or less, to maintain such a worship or ministry? I ask further, if the determining what is each man’s due to pay, why may they not determine the tenth and more, as some desired (others opposing) in New England, and force men not only to maintenance, but to a Jewish maintenance?

_Peace._ Yea; but, say they, is not the labourer worthy of his hire?

[Sidenote: Christ’s labourers worthy of their hire, but from them that hire them.]

_Truth._ Yes, from them that hire him, from the church, to whom he laboureth or ministereth, not from the civil state: no more than the minister of the civil state is worthy of his hire from the church, but from the civil state: in which I grant the persons in the church ought to be assistant in their civil respects.

_Peace._ What maintenance, say they, shall the ministry of the gospel have?

[Sidenote: What maintenance Christ hath appointed his ministers in the gospel.]

_Truth._ We find two ways of maintenance for the ministry of the gospel proposed for our direction in the New Testament.

First, the free and willing contribution of the saints, according to 1 Cor. xvi., Luke viii. 3, &c., upon which both the Lord Jesus, and his ministers lived.

Secondly, the diligent work and labour of their own hands, as Paul tells the Thessalonians, and that in two cases:

1. Either in the inabilities and necessities of the church.

2. Or for the greater advantage of Christ’s truth. As when Paul saw it would more advantage the name of Christ, he denies himself, and falls to work amongst the Corinthians and Thessalonians.

Let none call these cases extraordinary: for if persecution be the portion of Christ’s sheep, and the business or work of Christ must be dearer to us than our right eye or lives, such as will follow Paul, and follow the Lord Jesus, must not think much at, but rejoice in, poverties, necessities, hunger, cold, nakedness, &c. The stewards of Christ Jesus must be like their Lord, and abhor to steal as the evil steward, pretending that he shamed to beg, but peremptorily dig he could not.

CHAP. CVII.

_Peace._ One and the last branch, dear Truth, remains concerning schools.

“The churches,” say they, “much depend upon the schools, and the schools upon the magistrates.”

[Sidenote: Universities of Europe a cause of universal sins and plagues; yet schools honourable for tongues and arts.]

_Truth._ I honour schools for tongues and arts; but the institution of Europe’s universities, devoting persons (as is said) for scholars in a monastical way, forbidding marriage, and labour too, I hold as far from the mind of Jesus Christ as it is from propagating his name and worship.

We count the universities the fountains, the seminaries, or seed-plots of all piety; but have not those fountains ever sent what streams the times have liked? and ever changed their taste and colour to the prince’s eye and palate?

For any depending of the church of Christ upon such schools, I find not a tittle in the Testament of Christ Jesus.

[Sidenote: Christ’s church his school, and all believers scholars.]

I find the church of Christ frequently compared to a school. All believers are his disciples or scholars, yea, women also, Acts ix. 36, _There was a certain disciple_, or scholar, _called Dorcas_.

Have not the universities sacrilegiously stolen this blessed name of Christ’s scholars from his people? Is not the very scripture language itself become absurd, to wit, to call God’s people, especially women, as Dorcas, scholars?

_Peace._ Some will object, how shall the scriptures be brought to light from out of popish darkness, except these schools of prophets convey them to us?

_Truth._ I know no schools of prophets in the New Testament, but the

## particular congregation of Christ Jesus, 1 Cor. xiv. And I question

whether any thing but sin stopped and dried up the current of the Spirit in those rare gifts of tongues to God’s sons and daughters, serving so admirably both for the understanding of the original scriptures, and also for the propagating of the name of Christ.

[Sidenote: Who knows but God may again pour forth the gifts of tongues?]

Who knows but that it may please the Lord again to clothe his people with a spirit of zeal and courage for the name of Christ; yea, and pour forth those fiery streams again of tongues and prophecy in the restoration of Zion?

[Sidenote: Tongues attainable out of Oxford or Cambridge.]

If it be not his holy pleasure so to do, but that his people with daily study and labour must dig to come at the original fountains, God’s people have many ways, besides the university, lazy and monkish, to attain to an excellent measure of the knowledge of those tongues.

[Sidenote: Mr. Ainsworth.]

That most despised while living, and now much honoured Mr. Ainsworth,[217] had scarce his peer amongst a thousand academians for the scripture originals, and yet he scarce set foot within a college-walls.

CHAP. CVIII.

_Peace._ I shall now present you with their tenth head, viz., concerning the magistrates’ power in matters of doctrine.

“That which is unjustly ascribed to the pope, is as unjustly ascribed to the magistrates, viz., to have power of making new articles of faith, or rules of life, or of pressing upon the churches to give such public honour to the apocrypha writings, or homilies of men, as to read them to the people in the room of the oracles of God.”

_Truth._ This position, simply considered, I acknowledge a most holy truth of God, both against the pope, and the civil magistrates’ challenge, both pretending to be the vicars of Christ Jesus upon the earth. Yet two things here I shall propose to consideration:—

[Sidenote: King Henry the Eighth set down in the pope’s chair in England.]

First, since the parliament of England thrust the pope out of his chair in England, and set down King Henry the Eighth and his successors in the pope’s room, establishing them supreme governors of the church of England: since such an absolute government is given by all men to them to be guardians of the first table and worship of God, to set up the true worship, to suppress all false, and that by the power of the sword; and therefore consequently they must judge and determine what the true is, and what the false:—

[Sidenote: If the magistrate must punish in spiritual cases, he must of necessity be judge in spiritual causes also.]

And since the magistrate is bound, by these authors’ principles, to see the church, the church officers, and members do their duty, he must therefore judge what is the church’s duty, and when she performs or not performs it, or when she exceeds; so likewise when the ministers perform their duty, or when they exceed it:—

And if the magistrate must judge, then certainly by his own eye, and not by the eyes of others, though assembled in a national or general council:—

Then also, upon his judgment must the people rest, as upon the mind and judgment of Christ, or else it must be confessed that he hath no such power left him by Christ to compel the souls of men in matters of God’s worship.

[Sidenote: Apocrypha, Common-prayer, and homilies, precious to our forefathers.]

Secondly, concerning the apocrypha writings and homilies to be urged by the magistrate to be read unto the people as the oracles of God: I ask, if the homilies of England contain not in them much precious and heavenly matter? Secondly, if they were not penned, at least many of them, by excellent men for learning, holiness, and witness of Christ’s truth incomparable? Thirdly, were they not authorized by that most rare and pious prince, Edward VI., then head of the church of England?[218] With what great solemnity and rejoicing were they received of thousands!

Yet now, behold their children after them sharply censure them for apocrypha writings, and homilies thrust into the room of the word of God, and so falling into the consideration of a false and counterfeit scripture.

[Sidenote: A case.]

I demand of these worthy men, whether a servant of God might then lawfully have refused to read or hear such a false scripture?

Secondly, if so, whether King Edward might have lawfully compelled such a man to yield and submit, or else have persecuted him; yea, according to the authors’ principles, whether he ought to have spared him; because after the admonitions of such pious and learned men, this man shall now prove a heretic, and as an obstinate person sinning against the light of his own conscience?

In this case what shall the consciences of the subject do, awed by the dread of the Most High? What shall the magistrate do, zealous for his glorious reformation, being constantly persuaded by his clergy of his lieutenantship received from Christ?

[Sidenote: Reformations are fallible. Bloody conclusions.]

Again, what privilege have those worthy servants of God, either in Old or New England, to be exempted from the mistakes into which those glorious worthies in King Edward’s time did fall? and if so, what bloody conclusions are presented to the world, persuading men to pluck up by the roots from the land of the living, all such as seem in their eyes heretical or obstinate!

CHAP. CIX.

_Peace._ Dear Truth, what dark and dismal bloody paths do we walk in? How is thy name and mine in all ages cried up, yet as an English flag in a Spanish bottom, not in truth, but dangerous treachery and abuse both of truth and peace!

[Sidenote: Eleventh head.]

We are now come to the eleventh head, which concerns the magistrates’ power in worship?

“First, they have power,” say they, “to reform things in the worship of God in a church corrupted, and to establish the pure worship of God, defending the same by the power of the sword against all those who shall attempt to corrupt it.

“For first, the reigning of idolatry and corruption in religion is imputed to the want of a king, Judges xvii. 5, 6.

“Secondly, remissness in reforming religion is a fault imputed to them who suffered the high places in Israel, and in Gallio who cared not for such things, Acts xviii. 17.

“Thirdly, forwardness this way is a duty not only for kings in the Old Testament, but for princes under the New, 1 Tim. ii. 2; Rom. xiii. 4; Esay. xlix. 23. Neither did the kings of Israel reform things amiss as types of Christ, but as civil magistrates, and so exemplary to all Christians. And here reformation in religion is commendable in a Persian king, Ezra vii. 23. And it is well known that remissness in princes of Christendom in matters of religion and worship, devolving the care thereof only to the clergy, and so setting the horns thereof upon the church’s head, hath been the cause of anti-christian inventions, usurpations, and corruptions, in the worship and temple of God.

“Secondly, they have not power to press upon the churches stinted prayers, or set liturgies, whether new or old, popish or others, under colour of uniformity of worship, or moral goodness of them both for matter and form, conceiving our arguments sent to our brethren in England concerning this question to evince this truth.[219]

“Thirdly, they have no power to press upon the churches, neither by law, as hath been said before, nor by proclamation and command, any sacred significant ceremonies, whether more or less popish or Jewish rite, or any other device of man, be it never so little in the worship of God, under what colour soever of indifferency, civility, using them without opinion of sanctity, public peace, or obedience to righteous authority, as surplice, cross, kneeling at sacrament, salt and spittle in baptism, holy days; they having been so accursed of God, so abused by man, the imposing of some ever making way for the urging of more, the receiving of some making the conscience bow to the burden of all.

“Fourthly, they have not power to govern and rule the acts of worship in the church of God.

“It is with a magistrate in a state in respect of the acts of those who worship in a church, as it is with a prince in a ship, wherein, though he be governor of their persons, else he should not be their prince, yet is not governor of the actions of the mariners, then he should be pilot: indeed if the pilot shall manifestly err in his action, he may reprove him, and so any other passenger may: or if he offend against the life and goods of any, he may in due time and place civilly punish him, which no other passenger can do; for, it is proper to Christ, the head of the church, as to prescribe so to rule the actions of his own worship in the ways of his servants, Esay. ix. 6, 7. The government of the church is upon his shoulder, which no civil officer ought to attempt. And therefore magistrates have no power to limit a minister, either to what he shall preach or pray, or in what manner they shall worship God, lest hereby they shall advance themselves above Christ, and limit his Spirit.”[220]

_Truth._ In this general head are proposed two things.

First, what the magistrate _ought_ to do positively, concerning the worship of God.

Secondly. What he _may_ do in the worship of God.

What he ought to do is comprised in these particulars:—

First. He ought to reform the worship of God when it is corrupted.

Secondly. He ought to establish a pure worship of God.

Thirdly. He ought to defend it by the sword: he ought to restrain idolatry by the sword, and to cut off offenders, as former passages have opened.

For the proof of this positive part of his duty, are propounded three sorts of scriptures.

First. From the practice of the kings of Israel and Judah.

Secondly. Some from the New Testament.

Thirdly. From the practice of kings of other nations.

Unto which I answer,—

[Sidenote: The argument from the Babylonian and Persian kings reminded.]

First. Concerning this latter, the Babylonian and Persian kings—Nebuchadnezzar, Cyrus, Darius, Artaxerxes—I conceive I have sufficiently before proved, that these idolatrous princes making such acts concerning the God of Israel, whom they did not worship nor know, nor meant so to do, did only permit, and tolerate, and countenance the Jewish worship; and out of strong convictions that this God of Israel was able to do them good, as well as their own gods, to bring wrath upon them and their kingdoms, as they believed their own also did, in which respect all the kings of the world may be easily brought to the like; but [they] are no precedent or pattern for all princes and civil magistrates in the world, to challenge or assume the power of ruling or governing the church of Christ, and of wearing the spiritual crown of the Lord, which he alone weareth in a spiritual way by his officers and governors after his own holy appointment.

Secondly. For those of the New Testament I have, as I believe, fully and sufficiently answered.

So also that prophecy of Isa. xlix. [23.]

[Sidenote: The precedent of the kings and governors of Israel and Judah, examined. The state of Israel relating to spiritual matters proved typical.]

Lastly. However I have often touched those scriptures produced from the practice of the kings of Israel and Judah, yet, because so great a weight of this controversy lies upon this precedent of the Old Testament, from the duties of this nature enjoined to those kings and governors and their practices, obeying or disobeying, accordingly commended or reproved, I shall, with the help of Christ Jesus, the true King of Israel, declare and demonstrate how weak and brittle this supposed pillar of marble is, to bear up and sustain such a mighty burden and weight of so many high concernments as are laid upon it. In which I shall evidently prove, that the state of Israel as a national state, made up of spiritual and civil power, so far as it attended upon the spiritual, was merely figurative, and typing out the Christian churches consisting of both Jews and Gentiles, enjoying the true power of the Lord Jesus, establishing, reforming, correcting, defending in all cases concerning the kingdom and government.

CHAP. CX.

_Peace._ Blessed be the God of truth, the God of peace, who hath so long preserved us in this our retired conference without interruptions. His mercy still shields us while you express and I listen to that so much imitated, yet most inimitable state of Israel.

Yet, before you descend to particulars, dear Truth, let me cast one mite into your great treasury, concerning that instance, just now mentioned, of the Persian kings.

[Sidenote: The Persian kings make evidently against such as produce them for maintenance of the doctrine of persecution.]

Methinks those precedents of Cyrus, Darius, and Artaxerxes, are strong against New England’s tenent and practice. Those princes professedly gave free permission and bountiful encouragement to the consciences of the Jews to use and practise their religion, which religion was most eminently contrary to their own religion and their country’s worship.

_Truth._ I shall, sweet Peace, with more delight pass on these rough ways, from your kind acceptance and unwearied patience in attention.

In this discovery of that vast and mighty difference between that state of Israel and all other states, only to be matched and paralleled by the Christian church or Israel, I shall select some main and principal considerations concerning that state, wherein the irreconcilable differences and disproportion may appear.

First. I shall consider the very land and country of Canaan itself, and present some considerations proving it to be a non-such.

[Sidenote: The land of Canaan chosen by God to be the seat of the church; but under the New Testament all nations alike.]

First. This land was espied out, and chosen by the Lord, out of all the countries of the world, to be the seat of his church and people, Ezek. xx. 6.

But now there is no respect of earth, of places, or countries with the Lord. So testified the Lord Jesus Christ himself to the woman of Samaria, John iv. [21,] professing that neither at that mountain, nor at Jerusalem, should men worship the Father.

While that national state of the church of the Jews remained, the tribes were bound to go up to Jerusalem to worship, Ps. cxxii. But now, _in every nation_, not the whole land or country as it was with Canaan, _he that feareth God and worketh righteousness, is accepted with him_, Acts x. 35. This then appeared in that large commission of the Lord Jesus to his first ministers: _Go into all nations_, and not only into Canaan, to carry tidings of mercy, &c.

Secondly. The former inhabitants thereof, seven great and mighty nations, Deut. vii. 1, were all devoted to destruction by the Lord’s own mouth, which was to be performed by the impartial hand of the children of Israel, without any sparing or showing mercy.

[Sidenote: The inhabitants of Canaan’s land, every soul, to be put to death, that the Israelites might enjoy their possessions: not so now.]

But so now it hath not pleased the Lord to devote any people to present destruction, commanding his people to kill and slay without covenant or compassion, Deut. vii. 2.

Where have emperors, kings, or generals an immediate call from God to destroy whole cities, city after city, men, women, children, old and young, as Joshua practised? Josh. vi. and x., &c.

This did Israel to these seven nations, that they themselves might succeed them in their cities, habitations, and possessions.

This only is true in a spiritual antitype, when God’s people by the sword, the two-edged sword of God’s Spirit, slay the ungodly and become heirs, yea, fellow heirs with Christ Jesus, Rom. viii. 17. God’s meek people inherit the earth, Matt. v. [5.] They mystically, like Noah, Heb. xi. 7, condemn the whole unbelieving world, both by present and future sentence, 1 Cor. vi. 2.

CHAP. CXI.

[Sidenote: The very material, gold and silver, of Canaan’s images, typically to be abhorred.]

Thirdly. The very materials, the gold and silver of the idols of this land, were odious and abominable, and dangerous to the people of Israel, that they might not desire it, nor take it to themselves, Deut. vii. 25, 26, lest themselves also become a curse, and like unto those cursed, abominable things. Whereas we find not any such accursed nature in the materials of idols or images now; but that, the idolatrous forms being changed, the silver and gold may be cast and coined, and other materials lawfully employed and used.

Yet this we find in the antitype, that gold, silver: yea, house, land: yea, wives, children: yea, life itself, as they allure and draw us from God in Christ, are to be abominated and hated by us, without which hatred and indignation, against the most plausible and pleasing enticings, from CHRIST JESUS, it is impossible for any man to be a true Christian, Luke xiv. 26.

[Sidenote: The land of Canaan ceremonially holy.]

Fourthly. This land, this earth, was a holy land, Zech. ii. 12. Ceremonially and typically holy, fields, gardens, orchards, houses, &c., which holiness the world knows not now in one land or country, house, field, garden, &c., one above another.

[Sidenote: Greater holiness in the antitype under the gospel, than in the types under the law.]

Yet in the spiritual land of Canaan, the Christian church, all things are made holy and pure, in all lands, to the pure, Tit. i. [15;] meats and drinks are sanctified, that is, dedicated to the holy use of the thankful believers, 1 Tim. iv. 5; yea, and the unbelieving husband, wife, and their children, are sanctified and made holy to believers, insomuch that that golden inscription, peculiar to the forehead of the high priest, _Holiness to Jehovah_, shall be written upon the very bridles of the horses, as all are dedicated to the service of Christ Jesus in the gospel’s peace and holiness.

[Sidenote: The land of Canaan Jehovah’s land.]

Fifthly. The Lord expressly calls it his own land, Lev. xxv. 23; Hos. ix. 3, _Jehovah’s land_, a term proper unto spiritual Canaan, the church of God, which must needs be in respect of his choice of that land to be the seat and residence of his church and ordinances.

But now the partition-wall is broken down, and in respect of the Lord’s special propriety to one country more than another, what difference between Asia and Africa, between Europe and America, between England and Turkey, London and Constantinople?

[Sidenote: Emanuel’s land: so no land or country more than another.]

This land, among many other glorious titles given to it, was called Emanuel’s land, that is, God with us, Christ’s land, or Christian land, Isa. viii. 8.

But now, Jerusalem from above is not material and earthly, but spiritual, Gal. iv. [25;] Heb. xii. [22.] Material Jerusalem is no more the Lord’s city than Jericho, Nineveh, or Babel, in respect of place or country: for even at Babel literal, was a church of Jesus Christ, 1 Pet. v. [13.]

It is true, that anti-christ hath christened all those countries whereon the whore sitteth, Rev. xvii., with the title of Christ’s land, or Christian land.

[Sidenote: The blasphemous titles of the christened and Christian world.]

And Hundius, in his map of the Christian world, makes this land to extend to all Asia, a great part of Africa, all Europe, and a vast part of America, even so far as his unchristian christening hath gone. But as every false Christ hath false teachers, false Christians, false faith, hope, love, &c., and in the end false salvation, so doth he also counterfeit the false name of Christ, Christians, Christian land or country.

[Sidenote: The material land of Canaan was to keep her sabbaths, so no material land or country now.]

Sixthly. This land was to keep her sabbaths unto God. Six years they were to sow their fields, and prune their vines, but in the seventh year they were not to sow their fields, nor prune their vineyards, but to eat that which grew of itself or own accord.

But such observations doth not God now lay upon any fields, vineyards, &c., under the gospel.

[Sidenote: God feedeth his sometimes immediately.]

Yet, in the spiritual land of Canaan, the true church, there is a spiritual soul-rest or sabbath, a quiet depending upon God, a living by faith in him, a making him our portion, and casting all care upon him who careth for us: yea, sometimes he feedeth his by immediate, gracious works of providence, when comforts arise out of the earth, without secondary means or causes, as here, or as elsewhere, manna descended from heaven.

Seventhly. Such portions and possessions of lands, fields, houses, vineyards, were sold with caution or proviso of returning again in the year of jubilee to the right owners, Lev. xxv. 23.

Such cautions, such provisos, are not now enjoined by God in the sale of lands, fields, inheritances, nor no such jubilee or redemption to be expected.

[Sidenote: The jubilee of Canaan a type of restitution and redemption in the gospel.]

Yea, this also finds a fulfilling in the spiritual Canaan, or church of God, unto which the silver trumpet of jubilee, the gospel, hath sounded a spiritual restitution of all their spiritual rights and inheritances, which either they have lost in the fall of the first man Adam, or in their particular falls, when they are captive, and sold unto sin, Rom. vii. [14,] or, lastly, in the spiritual captivity of Babel’s bondage. How sweet then is the name of a Saviour, in whom is the joyful sound of a deliverance and redemption!

[Sidenote: Canaan’s land a type of the kingdom of God on earth and in heaven. Why Naboth refused to part with a garden plot to his king, upon hazard of his life.]

Eighthly. This land or country was a figure or type of the kingdom of heaven above, begun here below in the church and kingdom of God, Heb. iv. 8; Heb. xi. 9, 10. Hence was a birthright so precious in Canaan’s land: hence Naboth so inexorable and resolute in refusing to part with his inheritance to King Ahab, counting all Ahab’s seeming reasonable offers most unreasonable, as soliciting him to part with a garden plot of Canaan’s land, though his refusal cost him his very life.

What land, what country now is Israel’s parallel and antitype, but that holy mystical nation, the church of God, peculiar and called out to him out of every nation and country, 1 Pet. ii. 9. In which every true spiritual Naboth hath his spiritual inheritance, which he dares not part with, though it be to his king or sovereign, and though such his refusal cost him this present life.

CHAP. CXII.

_Peace._ Doubtless that Canaan land was not a pattern for all lands: it was a non-such, unparallelled, and unmatchable.

[Sidenote: The difference of the people of Israel and all other peoples.]

_Truth._ Many other considerations of the same nature I might annex, but I pick here and there a flower, and pass on to a second head concerning the people themselves, wherein the state of the people shall appear unmatchable: but only by the true church and Israel of God.

[Sidenote: The people of Israel the seed of one man.]

First. The people of Israel were all the seed or offspring of one man, Abraham, Psalm cv. 6, and so downward the seed of Isaac and Jacob, hence called the Israel of God, that is, wrestlers and prevailers with God, distinguished into twelve tribes, all sprung out of Israel’s loins.

But now, few nations of the world but are a mixed seed; the people of England especially: the Britons, Picts, Romans, Saxons, Danes, and Normans, by a wonderful providence of God, being become one English people.

[Sidenote: Only made good in the spiritual seed, the regenerate, or new-born.]

Only the spiritual Israel and seed of God, the new born, are but one. Christ is the seed, Gal. iii. [16,] and they only that are Christ’s are only Abraham’s seed, and heirs according to the promise.

This spiritual seed is the only antitype of the former figurative and typical. A seed which all Christians ought to propagate, yea, even the unmarried men and women who are not capable of natural offspring, for thus is this called the seed of Christ (who lived and died unmarried), Isa. lix. 21.

Secondly. This people was selected and separated to the Lord, his covenant and worship, from all the people and nations of the world beside, to be his peculiar and only people, Lev. xx. 26, &c.

[Sidenote: The people of Israel separate from all nations in spiritual, and in some civil things.]

Therefore, such as returned from Babylon to Jerusalem, they separated themselves to eat the passover, Ezra vi. [21.] And in that solemn humiliation and confession before the Lord, Neh. ix. [2,] the children of Israel separated themselves from all strangers.

This separation of theirs was so famous, that it extended not only to circumcision, the passover, and matters of God’s worship, but even to temporal and civil things: thus (Ezra ix.) they separated or put away their very wives, which they had taken of the strange nations, contrary to the commandment of the Lord.

[Sidenote: No nation so separated to God in the gospel, but only the new-born Israel that fear God in every nation.]

But where hath the God of heaven, in the gospel, separated whole nations or kingdoms, English, Scotch, Irish, French, Dutch, &c., as a peculiar people and antitype of the people of Israel? Yea, where the least footing in all the scripture for a national church after Christ’s coming?

Can any people in the world pattern this sampler but the new-born Israel, such as fear God in every nation, Acts x. 35, commanded to come forth, and separate from all unclean things or persons? 2 Cor. vi. [17,] and though not bound to put away strange wives as Israel did, because of that peculiar respect upon them in civil things, yet to be holy or set apart to the Lord in all manner of civil conversation, 1 Pet. i. 15: only to marry in the Lord, yea, and to marry as if they married not, 1 Cor. vii. [29:] yea, to hate wife and children, father, mother, house, and land, yea, and life itself for the Lord Jesus, Luke xiv. 26.

[Sidenote: The whole people of Israel miraculously brought forth of Egypt.]

Thirdly. This seed of Abraham thus separate from all people unto the Lord, was wonderfully redeemed and brought from Egypt bondage, through the Red Sea, and the wilderness, unto the land of Canaan, by many strange signs and wonderful miracles, wrought by the out-stretched hand of the Lord, famous and dreadful, and to be admired by all succeeding peoples and generations, Deut. iv. 32-34, _Ask now from one side of the heaven unto the other, whether there hath been such a thing as this?_ &c.

[Sidenote: Not so any whole nation now.]

And we may ask again from one side of the heaven unto the other, whether the Lord hath now so miraculously redeemed and brought unto himself any nation or people, as he did this people of Israel.

_Peace._ The English, Scotch, Dutch, &c., are apt to make themselves the parallels, as wonderfully come forth of popery, &c.

_Truth._ 1. But first, whole nations are no churches under the gospel.

[Sidenote: Popery not so easily turned from as is conceived.]

2. Secondly, bring the nations of Europe professing protestantism to the balance of the sanctuary, and ponder well whether the body, bulk, the general, or one hundredth part of such peoples, be truly turned to God from popery:—

Who knows not how easy it is to turn, and turn, and turn again, whole nations from one religion to another?

[Sidenote: Wonderful turnings in religion in twelve years’ compass in England.]

Who knows not that within the compass of one poor span of twelve years’ revolution, all England hath become from half papist, half protestant, to be absolute protestants; from absolute protestants, to absolute papists; from absolute papists, changing as fashions, to absolute protestants?

[Sidenote: The pope not unlike to recover his monarchy over Europe before his downfall.]

I will not say, as some worthy witnesses of Christ have uttered, that all England and Europe must again submit their fair necks to the pope’s yoke; but this I say, many scriptures concerning the destruction of the beast and the whore look that way. And I add, they that feel the pulse of the people seriously, must confess that a victorious sword and a Spanish inquisition will soon make millions face about as they were in the forefathers’ time.

CHAP. CXIII.

_Peace._ Oh! that the steersmen of the nations might remember this, be wise and kiss the Son, lest he go on in this his dreadful anger, and dash them in pieces here and eternally.

[Sidenote: Who are now the true seed of Abraham.]

_Truth._ I therefore, thirdly, add, that only such as are Abraham’s seed, circumcised in heart, new-born, Israel (or wrestlers with God), are the antitype of the former Israel; these are only the holy nation, 1 Pet. ii. 9; wonderfully redeemed from the Egypt of this world, Tit. ii. 14; brought through the Red Sea of baptism, 1 Cor. x. 2; through the wilderness of afflictions, and of the peoples, Deut. viii., Ezek. xx., into the kingdom of heaven begun below, even that Christian land of promise where flow the everlasting streams and rivers of spiritual milk and honey.

[Sidenote: The people of Israel all holy in a typical holiness.]

Fourthly, all this people universally, in typical and ceremonial respect, were holy and clean in this their separation and sequestration unto God, Exod. xix. 5. Hence, even in respect of their natural birth in that land, they were a holy seed, and Ezra makes it the matter of his great complaint, Ezra ix. 1, 2,—_The holy seed have mingled themselves._

But where is now that nation, or country, upon the face of the earth, thus clean and holy unto God, and bound to so many ceremonial cleansings and purgings?

[Sidenote: All nations now alike since the coming of the Lord Jesus.]

Are not all the nations of the earth alike clean unto God? or rather, alike unclean, until it pleaseth the Father of mercies to call some out to the knowledge and grace of his Son, making them to see their filthiness, and strangeness from the commonweal of Israel, and to wash in the blood of the Lamb of God?

This taking away the difference between nation and nation, country and country, is most fully and admirably declared in that great vision of all sorts of living creatures presented unto Peter, Acts x.; whereby it pleased the Lord to inform Peter of the abolishing of the difference between Jew and Gentile in any holy or unholy, clean or unclean respect.

[Sidenote: The children of Israel a figure of the Israel, or people, of God only under the gospel.]

Fifthly—not only to speak of all, but to select one or two more—this people of Israel in that national state were a type of all the children of God in all ages under the profession of the gospel, who are therefore called the children of Abraham, and the Israel of God, Gal. iii. and Gal. vi. [16.] A kingly priesthood and holy nation, 1 Pet. ii. 9, in a clear and manifest antitype to the former Israel, Exod. xix. 6.

Hence Christians now are figuratively, in this respect, called Jews, Rev. iii. [9.] where lies a clear distinction of the true and false Christian under the consideration of the true and false Jew: _Behold I will make them of the synagogue of Satan that say they are Jews and are not, but do lie_, Rev. iii. [9.] But such a typical respect we find not now upon any people, nation, or country of the whole world; but out of all nations, tongues, and languages is God pleased to call some, and redeem them to himself, Rev. v. 9; and hath made no difference between the Jews and Gentiles, Greeks and Scythians, Gal. iii. [28.] who by regeneration, or second birth, become the Israel of God, Gal. vi. [16.] the temple of God, 1 Cor. iii. [17.] and the true Jerusalem, Heb. xii. [22.]

[Sidenote: The people of Israel different from all the world in their figurative and ceremonial worships.]

Lastly, all this whole nation, or people, as they were of one typical seed of Abraham, and sealed with a shameful and painful ordinance of cutting off the foreskin, which differenced them from all the world beside: so also were they bound to such and such solemnities of figurative worships. Amongst many others I shall end this passage concerning the people with a famous observation out of Num. ix. 13, viz., all that whole nation was bound to celebrate and keep the feast of the passover in his season, or else they were to be put to death. But doth God require a whole nation, country, or kingdom now thus to celebrate the spiritual passover, the supper and feast of the Lamb Christ Jesus, at such a time once a year, and that whosoever shall not so do shall be put to death? What horrible profanations, what gross hypocrisies, yea, what wonderful desolations, sooner or later, must needs follow upon such a course!

[Sidenote: Israel, God’s only church, might well renew that national covenant and ceremonial worship, which other nations cannot imitate.]

It is true, the people of Israel, brought into covenant with God in Abraham, and so successively born in covenant with God, might, in that state of a national church, solemnly covenant and swear that whosoever would not seek Jehovah, the God of Israel, should be put to death, 2 Chron. xv. [12, 13.] whether small or great, whether man or woman.

But may whole nations or kingdoms now, according to any one tittle expressed by Christ Jesus to that purpose, follow that pattern of Israel, and put to death all, both men and women, great and small, that according to the rules of the gospel are not born again, penitent, humble, heavenly, patient? &c. What a world of hypocrisy from hence is practised by thousands, that for fear will stoop to give that God their bodies in a form, whom yet in truth their hearts affect not!

[Sidenote: The hypocrisy, profanations, and slaughters which such imitations now in the gospel produce.]

Yea, also what a world of profanation of the holy name and holy ordinances of the Lord, in prostituting the holy things of God, like the vessels of the sanctuary, Dan. v., to profane, impenitent, and unregenerate persons!

Lastly, what slaughters, both of men and women, must this necessarily bring into the world, by the insurrections and civil wars about religion and conscience! Yea, what slaughters of the innocent and faithful witnesses of Christ Jesus, who choose to be slain all the day long for Christ’s sake, and to fight for their Lord and Master Christ, only with spiritual and Christian weapons!

CHAP. CXIV.

_Peace._ It seems, dear Truth, a mighty gulf between that people and nation, and the nations of the world then extant and ever since.

_Truth._ As sure as the blessed substance to all those shadows, Christ Jesus, is come, so unmatchable and never to be parallelled by any national state was that Israel in the figure, or shadow.

And yet the Israel of God now, the regenerate or new born, the circumcised in heart by repentance and mortification, who willingly submit unto the Lord Jesus as their only King and Head, may fitly parallel and answer that Israel in the type, without such danger of hypocrisy, of such horrible profanations, and of firing the civil state in such bloody combustions, as all ages have brought forth upon this compelling a whole nation or kingdom to be the antitype of Israel.

[Sidenote: The difference of the kings and governors of Israel from all kings and governors of the world. First, they were all members of the church.]

_Peace._ Were this light entertained, some hopes would shine forth for my return and restoration.

_Truth._ I have yet to add a third consideration, concerning the kings and governors of that land and people.

They were to be, unless in their captivities, of their brethren, members of the true church of God: as appears in the history of Moses, the elders of Israel, and the judges and kings of Israel afterward.

But first, who can deny but that there may be now many lawful governors, magistrates, and kings, in the nations of the world, where is no true church of Jesus Christ?

[Sidenote: Excellent talents vouchsafed by God to unregenerate persons.]

Secondly, we know the many excellent gifts wherewith it hath pleased God to furnish many, enabling them for public service to their countries both in peace and war, as all ages and experience testify, on whose souls he hath not yet pleased to shine in the face of Jesus Christ: which gifts and talents must all lie buried in the earth, unless such persons may lawfully be called and chosen to, and improved in public service, notwithstanding their different or contrary conscience or worship.

[Sidenote: A doctrine contrary to all true piety and humanity itself.]

Thirdly, if none but true Christians, members of Christ Jesus, might be civil magistrates, and publicly entrusted with civil affairs, then none but members of churches, Christians, should be husbands of wives, fathers of children, masters of servants. But against this doctrine the whole creation, the whole world, may justly rise up in arms, as not only contrary to true piety, but common humanity itself. For if a commonweal be lawful amongst men that have not heard of God nor Christ, certainly their officers, ministers, and governors must be lawful also.

[Sidenote: The papists’ doctrine of deposing magistrates, confessed in effect to be true by the protestants.]

Fourthly, it is notoriously known to be the dangerous doctrine professed by some papists, that princes degenerating from their religion, and turning heretics, are to be deposed, and their subjects actually discharged from their obedience. Which doctrine all such must necessarily hold, however most loath to own it, that hold the magistrate guardian of both tables; and consequently such a one as is enabled to judge, yea, and to demonstrate to all men the worship of God: yea, and being thus governor and head of the church, he must necessarily be a part of it himself; which when by heresy he falls from—though it may be by truth, miscalled heresy—he falls from his calling of magistracy, and is utterly disabled from his (pretended) guardianship and government of the church.

[Sidenote: No civil magistrate Christian in Christ’s time.]

Lastly, we may remember the practice of the Lord Jesus and his followers, commanding and practising obedience to the higher powers, though we find not one civil magistrate a Christian in all the first churches. But contrarily, the civil magistrate at that time was the bloody beast, made up (as Daniel seems to imply concerning the Roman state, Dan. vii. 7) of the lion, the bear, and the leopard, Rev. xiii. 2.

CHAP. CXV.

_Peace._ By these weights we may try the weight of that commonly received and not questioned opinion, viz., that the civil state and the spiritual, the church and the commonweal, they are like Hippocrates’ twins, they are born together, grow up together, laugh together, weep together, sicken and die together.

[Sidenote: Five demonstrative arguments proving the unsoundness of that maxim: the church and the commonwealth are like Hippocrates’ twins.]

Truth. A witty, yet a most dangerous fiction of the father of lies, who, hardened in rebellion against God, persuades God’s people to drink down such deadly poison, though he knows the truth of these five particulars, which I shall remind you of:—

[Sidenote: Many flourishing states without a true church.]

First, many flourishing states in the world have been and are at this day, which hear not of Jesus Christ, and therefore have not the presence and concurrence of a church of Christ with them.

[Sidenote: Many of God’s people far off from a true church state, yet fit for civil services.]

Secondly, there have been many thousands of God’s people, who in their personal estate and life of grace were awake to God; but in respect of church estate, they knew no other than a church of dead stones, the parish church; or though some light be of late come in through some cranny, yet they seek not after, or least of all are joined to any true church of God, consisting of living and believing stones.

So that by these New English ministers’ principles, not only is the door of calling to magistracy shut against natural and unregenerate men, though excellently fitted for civil offices, but also against the best and ablest servants of God, except they be entered into church estate: so that thousands of God’s own people, excellently qualified, not knowing or not entering into such a church estate, shall not be accounted fit for civil services.

[Sidenote: God’s people permitted and favoured by idolaters.]

Thirdly, admit that a civil magistrate be neither a member of a true church of Christ, if any be in his dominions, nor in his person fear God, yet may he (possibly) give free permission without molestation, yea, and sometimes encouragement and assistance, to the service and church of God. Thus we find Abraham permitted to build and set up an altar to his God wheresoever he came, amongst the idolatrous nations in the land of Canaan. Thus Cyrus proclaims liberty to all the people of God in his dominions, freely to go up and build the temple of God at Jerusalem, and Artaxerxes after him confirmed it.

Thus the Roman emperors, and governors under them, permitted the church of God, the Jews, in the Lord Christ’s time, their temple and worship, although in civil things they were subject to the Romans.

[Sidenote: Christ’s church gathered and governed without the help of an arm of flesh.]

Fourthly, the scriptures of truth and the records of time concur in this, that the first churches of Christ Jesus, the lights, patterns, and precedents to all succeeding ages, were gathered and governed without the aid, assistance, or countenance of any civil authority, from which they suffered great persecutions for the name of the Lord Jesus professed amongst them.

The nations, rulers, and kings of the earth, tumultuously rage against the Lord and his anointed, Ps. ii. 1, 2. Yet, ver. 6, it hath pleased the Father to set the Lord Jesus King upon his holy hill of Zion.

Christ Jesus would not be pleased to make use of the civil magistrate to assist him in his spiritual kingdom, nor would he yet be daunted or discouraged in his servants by all their threats and terrors: for love is strong as death, and the coals thereof give a most vehement flame, and are not quenched by all the waters and floods of mightiest opposition, Cant. viii. [6, 7.]

[Sidenote: Christ’s true spouse, chaste and faithful to Christ Jesus, in the midst of fears or favours from the world.]

Christ’s church is like a chaste and loving wife, in whose heart is fixed her husband’s love, who hath found the tenderness of his love towards her, and hath been made fruitful by him, and therefore seeks she not the smiles, nor fears the frowns, of all the emperors in the world to bring her Christ unto her, or keep him from her.

[Sidenote: The ten horns, Rev. xiii. and xvii.]

Lastly, we find in the tyrannical usurpations of the Romish anti-christ, the ten horns—which some of good note conceive to be the ten kingdoms into which the Roman empire was quartered and divided—are expressly said, Rev. xvii. 13, to have one mind to give their power and strength unto the beast; yea, ver. 17, their kingdom unto the beast, until the works of God shall be fulfilled. Whence it follows, that all those nations that are gilded over with the name of Christ, have under that mask or vizard (as some executioners and tormenters in the inquisition use to torment) persecuted the Lord Jesus Christ, either with a more open, gross, and bloody, or with a more subtle, secret, and gentle violence.

[Sidenote: The great mystery of persecution unfolded. Christian Naboths slaughtered.]

Let us cast our eyes about, turn over the records, and examine the experience of past and present generations, and see if all particular observations amount not to this sum, viz., that the great whore hath committed fornication with the kings of the earth, and made drunk thereof nations with the cup of the wine of her fornications: in which drunkenness and whoredom (as whores use to practise) she hath robbed the kings and nations of their power and strength, and, Jezebel like, having procured the kings’ names and seals, she drinks [herself] drunk, Rev. xvii. [6,] with the blood of Naboth, who, because he dares not part with his rightful inheritance in the land of Canaan, the blessed land of promise and salvation in Christ, as a traitor to the civil state and blasphemer against God, she, under the colour of a day of humiliation in prayer and fasting, stones to death.

CHAP. CXVI.

_Peace._ Dear Truth, how art thou hidden from the eyes of men in these mysteries! how should men weep abundantly with John, that the Lamb may please to open these blessed seals unto them!

_Truth._ Oh that men more prized their Maker’s fear! then should they be more acquainted with their Maker’s councils, for his secret is with them that fear him, Ps. xxv. 14.

I pass on to a second difference.

[Sidenote: Second difference. The mystery of the anointing the kings of Israel and Judah.]

The kings of Israel and Judah were all solemnly anointed with oil, Ps. lxxxix. 20, _I have found David my servant, with my oil have I anointed him._ Whence the kings of Israel and Judah were honoured with that mystical and glorious title of the anointed, or Christ of the Lord, Lam. iv. 20, _The breath of our nostrils, the anointed of Jehovah, was taken in their pits_, &c.

Which anointing and title however, the man of sin, together with the crown and diadem of spiritual Israel, the church of God, he hath given to some of the kings of the earth, that so he may in lieu thereof dispose of their civil crowns the easier: yet shall we find it an incommunicable privilege and prerogative of the saints and people of God.

For as the Lord Jesus himself in the antitype was not anointed with material but spiritual oil, Ps. xlv. 7, _with the oil of gladness_; and Luke iv. 18, from Isaiah lxi. 1, with the Spirit of God, _The Spirit of the Lord is upon me, the Lord hath anointed me to preach good tidings_, &c.; so also all his members are anointed with the Holy Spirit of God, 2 Cor. i. 21, and 1 John ii. 20.

[Sidenote: The name Christian, or anointed.]

Hence is it that Christians rejoice in that name, as carrying the very express title of the anointed of the Lord; which most superstitiously and sacrilegiously hath been applied only unto kings.

[Sidenote: A sacrilegious monopoly of the name Christian.]

_Peace._ O dear Truth, how doth the great Searcher of all hearts find out the thefts of the anti-christian world! how are men carried in the dark they know not whither! How is that heavenly charge, _Touch not mine anointed_, &c., Ps. cv. 15, common to all Christians, or anointed [ones] with Christ their head, by way of monopoly or privilege appropriated to kings and princes!

[Sidenote: The crown of Christ’s kingly power.]

_Truth._ It will not be here unseasonable to call to mind that admirable prophecy, Ezek. xxi. 26, 27, _Thus saith Jehovah God, remove the diadem, take away the crown; this shall not be the same; exalt him that is low, and abase him that is high; I will overturn, overturn, overturn, until he come whose right it is; and I will give it him._ The matter is a crown and diadem to be taken from a usurper’s head, and set upon the head of the right owner.

_Peace._ Doubtless this mystically intends the spiritual crown of the Lord Jesus, for these many hundred years set upon the heads of the competitors and co-rivals of the Lord Jesus, upon whose glorious head, in his messengers and churches, the crown shall be established. The anointing, the title, and the crown and power, must return to the Lord Jesus in his saints, unto whom alone belongs his power and authority in ecclesiastical or spiritual cases.

CHAP. CXVII.

[Sidenote: Third. The kings of Israel and Judah invested with a spiritual power.]

_Truth._ I therefore proceed to a third difference between those kings and governors of Israel and Judah, and all other kings and rulers of the earth. Look upon the administrations of the kings of Israel and Judah, and well weigh the power and authority which those kings of Israel and Judah exercised in ecclesiastical and spiritual causes; and upon a due search we shall not find the same sceptre of spiritual power in the hand of civil authority, which was settled in the hands of the kings of Israel and Judah.

David appointed the orders of the priests and singers, he brought the ark to Jerusalem, he prepared for the building of the Temple, the pattern whereof he delivered to Solomon: yet David herein could not be a type of the kings and rulers of the earth, but of the king of heaven, Christ Jesus: for,

First, David, as he was a king, so was he also a prophet, Acts ii. 30; and therefore a type, as Moses also was, of that great prophet, the Son of God. And they that plead for David’s kingly power, must also by the same rule plead for his prophetical, by which he swayed the sceptre of Israel in church affairs.

[Sidenote: David immediately inspired by the Spirit of God, in his ordering of church matters.]

Secondly, it is expressly said, 1 Chron. xxviii. 11, 12, 13, that the pattern which David gave to Solomon, concerning the matter of the temple and worship of God, he had it by the Spirit, which was no other but a figure of the immediate inspiration of the Spirit of God unto the Lord Jesus, the true spiritual king of Israel, John i. 49, _Rabbi, thou art the Son of God; Rabbi, thou art the King of Israel._

[Sidenote: Solomon’s deposing Abiathar (1 Kings ii. 26, 27,) discussed.]

Again, what civil magistrate may now act as Solomon, a type of Christ, doth act, 1 Kings ii. 26, 27? Solomon thrust out Abiathar from being priest unto Jehovah.

_Peace._ Some object that Abiathar was a man of death, ver. 26, worthy to die, as having followed Adonijah; and therefore Solomon executed no more than civil justice upon him.

[Sidenote: Solomon’s putting Abiathar from the priesthood, examined.]

_Truth._ Solomon remits the civil punishment, and inflicts upon him a spiritual; but by what right, but as he was king of the church, a figure of Christ?

Abiathar’s life is spared with respect to his former good service in following after David; but yet he is turned out from the priesthood.

[Sidenote: A case put upon occasion of Abiathar’s case.]

But now put the case: suppose that any of the officers of the New England churches should prove false to the state, and be discovered joining with a French Monsieur, or Spanish Don, thirsting after conquest and dominion, to further their invasions of that country; yet for some former faithful service to the state, he should not be adjudged to civil punishment:—I ask now, might their governors, or their general court (their parliament), depose such a man, a pastor, teacher, or elder, from his holy calling or office in God’s house?

[Sidenote: Another case.]

Or suppose, in a partial and corrupt state, a member or officer of a church should escape with his life upon the commission of murder, ought not a church of Christ upon repentance to receive him? I suppose it will not be said, that he ought to execute himself; or that the church may use a civil sword against him. In these cases may such persons, spared in civil punishments for some reason of or by partiality of state, be punished spiritually by the civil magistrate, as Abiathar was. Let the very enemies of Zion be judges.

Secondly, if Solomon in thrusting out of Abiathar was a pattern and precedent unto all civil magistrates, why not also in putting Zadok in his room, ver. 35? But against this the pope, the bishops, the presbyterians, and the independents, will all cry out against such a practice, in their several respective claims and challenges for their ministries.

[Sidenote: The liberties of Christ’s churches in the choice of their officers.]

We find the liberty of the subjects of Christ in the choice of an apostle, Acts i.; of a deacon, Acts vi.; of elders, Acts xiv.; and guided by the assistance either of the apostles or evangelists, 1 Tim. i., Tit. i., without the least influence of any civil magistrate: which shows the beauty of their liberty.

[Sidenote: A civil influence dangerous to the saints’ liberties.]

The parliaments of England have by right free choice of their speaker: yet some princes have thus far been gratified as to nominate, yea, and implicitly to commend a speaker to them. Wise men have seen the evil consequences of those influences, though but in civil things: how much far greater and stronger are those snares, when the golden keys of the Son of God are delivered into the hands of civil authority!

_Peace._ You know the noise raised concerning those famous acts of Asa, Hezekiah, Jehoshaphat, Josiah. What think you of the fast proclaimed by Jehoshaphat? 2 Chron. xx. 3.

_Truth._ I find it to be the duty of kings and all in authority, to encourage Christ’s messengers of truth proclaiming repentance, &c.

But under the gospel, to enforce all natural and unregenerate people to acts of worship, what precedent hath Christ Jesus given us?

[Sidenote: Jehoshaphat’s fast examined.]

First, it is true Jehoshaphat proclaimed a fast, &c.; but was he not in matters spiritual a type of Christ, the true king of Israel?

Secondly, Jehoshaphat calls the members of the true church to church service and worship of God.

[Sidenote: If civil powers may enjoin the time of the church’s worship, they may also forbid her times.]

But consider, if civil powers now may judge of and determine the actions of worship proper to the saints: if they may appoint the time of the church’s worship, fasting, and prayer, &c., why may they not as well forbid those times which a church of Christ shall make choice of, seeing it is a branch of the same root to forbid what liketh not, as well as to enjoin what pleaseth?

And if in those most solemn duties and exercises, why not also in other ordinary meetings and worships? And if so, where is the power of the Lord Jesus, bequeathed to his ministers and churches, of which the power of those kings was but a shadow?

CHAP. CXVIII.

_Peace._ The liberty of the subject sounds most sweet London and Oxford both profess to fight for: how much infinitely more sweet is that true soul liberty according to Christ Jesus!

[Sidenote: God will not wrong Cæsar, and Cæsar should not wrong God.]

I know you would not take from Cæsar aught, although it were to give to God; and what is God’s and his people’s I wish that Cæsar may not take. Yet, for the satisfaction of some, be pleased to glance upon Josiah, his famous acts in the church of God, concerning the worship of God, the priests, Levites, and their services, compelling the people to keep the passover, making himself a covenant before the Lord, and compelling all that were found in Jerusalem and Benjamin to stand to it.

_Truth._ To these famous practices of Josiah, I shall parallel the practices of England’s kings; and first, _de jure_, a word or two of their right: then, _de facto_, discuss what hath been done.

[Sidenote: The famous acts of Josiah, examined.]

First, _de jure_; Josiah was a precious branch of that royal root king David, who was immediately designed by God: and when the golden links of the royal chain broke in the usurpations of the Roman conqueror, it pleased the most wise God to send a son of David, a Son of God, to begin again that royal line, to sit upon the throne of his father David, Luke i. 32; Acts ii. 30.

[Sidenote: Magistracy in general from God, the particular forms from the people.]

It is not so with the Gentile princes, rulers, and magistrates, whether monarchical, aristocratical, or democratical; who, though government in general be from God, yet, receive their callings, power, and authority, both kings and parliaments, mediately from the people.

Secondly. Josiah and those kings, were kings and governors over the then true and only church of God national, brought into the covenant of God in Abraham, and so downward: and they might well be forced to stand to that covenant into which, with such immediate signs and miracles, they had been brought.

[Sidenote: Israel confirmed in a national covenant by relations, signs, and miracles, but so not England.]

But what commission from Christ Jesus had Henry VIII., Edward VI., or any, Josiah like, to force the many hundred thousands of English men and women, without such immediate signs and miracles that Israel had, to enter into a holy and spiritual covenant with the invisible God, the Father of spirits, or upon pain of death, as in Josiah’s time, to stand to that which they never made, nor before evangelical repentance are possibly capable of?

[Sidenote: Henry VIII. the first head and governor of the church of England.]

Now secondly, _de facto_: let it be well remembered concerning the kings of England professing reformation. The foundation of all was laid in Henry VIII. The pope challengeth to be the vicar of Christ Jesus here upon earth, to have power of reforming the church, redressing abuses, &c.: Henry VIII. falls out with the pope, and challengeth that very power to himself of which he had despoiled the pope, as appears by that act of parliament establishing Henry VIII. the supreme head and governor in all cases ecclesiastical, &c.[221] It pleased the most high God to plague the pope by Henry VIII.’s means: but neither pope nor king can ever prove such power from Christ derived to either of them.

[Sidenote: The wonderful formings and reformings of religion by England’s kings. Kings and states often plant, and often pluck up religions.]

Secondly, as before intimated, let us view the works and acts of England’s imitation of Josiah’s practice. Henry VII. leaves England under the slavish bondage of the pope’s yoke. Henry VIII. reforms all England to a new fashion, half papist, half protestant. King Edward VI. turns about the wheels of the state, and works the whole land to absolute protestantism. Queen Mary, succeeding to the helm, steers a direct contrary course, breaks in pieces all that Edward wrought, and brings forth an old edition of England’s reformation all popish. Mary not living out half her days, as the prophet speaks of bloody persons, Elizabeth, like Joseph, advanced from the prison to the palace, and from the irons to the crown, she plucks up all her sister Mary’s plants, and sounds a trumpet all protestant.

What sober man stands not amazed at these revolutions? and yet, like mother like daughter: and how zealous are we, their offspring, for another impression, and better edition of a national Canaan, in imitation of Judah and Josiah! which, if attained, who knows how soon succeeding kings or parliaments will quite pull down and abrogate?[222]

[Sidenote: A national church ever subject to turn and return, &c.]

Thirdly, in all these formings and reformings, a national church of natural, unregenerate men, was (like wax) the subject matter of all these forms and changes, whether popish or protestant: concerning which national state, the time is yet to come whenever the Lord Jesus hath given a word of institution and appointment.

CHAP. CXIX.

[Sidenote: A woman, papissa, or head of the church.]

_Peace._ You bring to mind, dear Truth, a plea of some wiser papists for the pope’s supremacy, viz., that it was no such exorbitant or unheard of power and jurisdiction which the pope challenged, but the very same which a woman, Queen Elizabeth herself, challenged, styling her papissa or she-pope: withal pleading, that in point of reason it was far more suitable that the Lord Jesus would delegate his power rather to a clergyman than a layman, as Henry VIII.; or a woman, as his daughter Elizabeth.

[Sidenote: The papists nearer to the truth, concerning the government of the church, than most protestants.]

_Truth._ I believe that neither one or the other hit the white;[223] yet I believe the papists’ arrows fall the nearest to it in this particular, viz., that the government of the church of Christ should rather belong to such as profess a ministry or office spiritual, than to such as are merely temporal and civil.

So that in conclusion, the whole controversy concerning the government of Christ’s kingdom or church, will be found to lie between the true and false ministry, both challenging the true commission, power, and keys from Christ.

[Sidenote: The kingly power of the Lord Jesus troubles all the kings and rulers of the world.]

_Peace._ This all glorious diadem of the kingly power of the Lord Jesus hath been the eye-sore of the world, and that which the kings and rulers of the world have always lift up their hands unto.

The first report of a new king of the Jews puts Herod and all Jerusalem into frights; and the power of this most glorious King of kings over the souls and consciences of men, or over their lives and worships, is still the white that all the princes of this world shoot at, and are enraged at the tidings of the true heir, the Lord Jesus, in his servants.

[Sidenote: A twofold exaltation of Christ.]

_Truth._ You well mind, dear Peace, a twofold exaltation of the Lord Jesus; one in the souls and spirits of men, and so he is exalted by all that truly love him, though yet remaining in Babel’s captivity, and before they hearken to the voice of the Lord, “Come forth of Babel, my people.”

A second exaltation of Christ Jesus, upon the throne of David his father, in his church and congregation, which is his spiritual kingdom here below.

[Sidenote: The world stormeth at both.]

I confess there is a tumultuous rage at his entrance into his throne in the soul and consciences of any of his chosen; but against his second exaltation in his true kingly power and government, either monarchical in himself, or ministerial in the hands of his ministers and churches, are mustered up, and shall be in the battles of Christ yet to be fought, all the powers of the gates of earth and hell.

[Sidenote: A fourth difference.]

But I shall mention one difference more between the kings of Israel and Judah, and all other kings and rulers of the Gentiles.

[Sidenote: Kings of Israel types.]

Those kings as kings of Israel were all invested with a typical and figurative respect, with which now no civil power in the world can be invested.

[Sidenote: They wore a double crown.]

They wore a double crown: first, civil; secondly, spiritual: in which respect they typed out the spiritual king of Israel, Christ Jesus.

When I say they were types, I make them not in all respects so to be; but as kings and governors over the church and kingdom of God, therein types.

[Sidenote: The saviours of the Jews, figures of the Saviour of the world.]

Hence all those saviours and deliverers, which it pleased God to stir up extraordinarily to his people, Gideon, Baruc, Sampson, &c.; in that respect of their being saviours, judges, and deliverers of God’s people, so were they types of Jesus Christ, either monarchically ruling by himself immediately, or ministerially by such whom he pleaseth to send to vindicate the liberties and inheritances of his people.

CHAP. CXX.

_Peace._ It must needs be confessed, that since the kings of Israel were ceremonially anointed with oil: and—

Secondly, in that they sat upon the throne of David, which is expressly applied to Christ Jesus, Luke i. 32; Acts ii. 30; John i. 49, their crowns were figurative and ceremonial; but some here question, whether or no they were not types of civil powers and rulers now, when kings and queens shall be nursing fathers and nursing mothers, &c.

[Sidenote: The monarchical and ministerial power of Christ.]

_Truth._ For answer unto such, let them first remember that the dispute lies not concerning the monarchical power of the Lord Jesus, the power of making laws, and making ordinances to his saints and subjects; but concerning a deputed and ministerial power, and this distinction the very pope himself acknowledgeth.

[Sidenote: Three great competitors for the ministerial power of Christ. The popes great pretenders for the ministerial power of Christ.]

There are three great competitors for this deputed or ministerial power of the Lord Jesus.

First. The arch-vicar of Satan, the pretended vicar of Christ on earth, who sits as God over the temple of God, exalting himself not only above all that is called God, but over the souls and consciences of all his vassals, yea, over the Spirit of Christ, over the holy scriptures, yea, and God himself, Dan. viii. and xi., and Rev. xv., together with 2 Thess. ii.

[Sidenote: They also upon the point challenge the monarchical also.]

This pretender, although he professeth to claim but the ministerial power of Christ, to declare his ordinances, to preach, baptize, ordain ministers, and yet doth he upon the point challenge the monarchical or absolute power also, being full of self-exalting and blaspheming, Dan. vii. 25, and xi. 36; Rev. xiii. 6, speaking blasphemies against the God of heaven, thinking to change times and laws; but he is the son of perdition arising out of the bottomless pit, and comes to destruction, Rev. xvii., for so hath the Lord Jesus decreed to consume him by the breath of his mouth, 2 Thess. ii.

[Sidenote: The second great pretender, the civil magistrate.]

The second great competitor to this crown of the Lord Jesus is the civil magistrate, whether emperors, kings, or other inferior officers of state, who are made to believe, by the false prophets of the world, that they are the antitypes of the kings of Israel and Judah, and wear the crown of Christ.

[Sidenote: Three great factions challenging an arm of flesh.]

Under the wing of the civil magistrate do three great factions shelter themselves, and mutually oppose each other, striving as for life who shall sit down under the shadow of that arm of flesh.

[Sidenote: 1. The prelacy.]

First, the prelacy: who, though some extravagants of late have inclined to waive the king, and to creep under the wings of the pope, yet so far depends upon the king, that it is justly said they are the king’s bishops.

[Sidenote: 2. The presbytery. The pope and presbytery make use of the civil magistrate but as of an executioner.]

Secondly, the presbytery: who, though in truth they ascribe not so much to the civil magistrate as some too grossly do, yet they give so much to the civil magistrate as to make him absolutely the head of the church: for, if they make him the reformer of the church, the suppressor of schismatics and heretics, the protector and defender of the church, &c., what is this, in true, plain English, but to make him the judge of the true and false church, judge of what is truth and what error, who is schismatical, who heretical? unless they make him only an executioner, as the pope doth in his punishing of heretics.

I doubt not but the aristocratical government of presbyterians may well subsist in a monarchy, not only regulated but also tyrannical; yet doth it more naturally delight in the element of an aristocratical government of state, and so may properly be said to be—as the prelates the king’s, so these—the state-bishop’s.

[Sidenote: 3. Independents. The independents: who come nearest to the bishops.]

The third, though not so great, yet growing faction is that (so called) independent: I prejudice not the personal worth of any of the three sorts: this latter, as I believe this discourse hath manifested, jumps with the prelates, and, though not more fully, yet more explicitly than the presbyterians, cast down the crown of the Lord Jesus at the feet of the civil magistrate. And although they pretend to receive their ministry from the choice of two or three private persons in church covenant, yet would they fain persuade the mother of Old England to imitate her daughter New England’s practice, viz., to keep out the presbyterians, and only to embrace themselves, both as the state’s and the people’s bishops.

[Sidenote: The third competition, of those that separate.]

The third competition for this crown and power of the Lord Jesus is of those that separate both from one and the other, yet divided also amongst themselves into many several professions.

Of these, they that go furthest profess they must yet come nearer to the ways of the Son of God: and doubtless, so far as they have gone, they bid the most, and make the fairest plea for the purity and power of Christ Jesus,—let the rest of the inhabitants of the world be judges.

[Sidenote: Their nearer conformity to Christ. The churches of the separation ought in humanity and subjects’ liberty not to be oppressed, but (at least) permitted.]

Let all the former well be viewed in their external state, pomp, riches, conformity to the world, &c. And on the other side, let the latter be considered, in their more thorough departure from sin and sinful worship, their condescending (generally) to the lowest and meanest contentments of this life, their exposing of themselves for Christ to greater sufferings, and their desiring no civil sword nor arm of flesh, but the two-edged sword of God’s Spirit to try out the matter by: and then let the inhabitants of the world judge which come nearest to the doctrine, holiness, poverty, patience, and practice of the Lord Jesus Christ; and whether or no these latter deserve not so much of humanity and subjects’ liberty, as (not offending the civil state) in the freedom of their souls, to enjoy the common air to breathe in.

CHAP. CXX.[224]

_Peace._ Dear Truth, you have shown me a little draught of Zion’s sorrows, her children tearing out their mother’s bowels. Oh! when will He that stablisheth, comforteth, and builds up Zion, look down from heaven, and have mercy on her? &c.

_Truth._ The vision yet doth tarry, saith Habakkuk, but will most surely come; and therefore the patient and believing must wait for it.

[Sidenote: Seven reasons, proving that the kings of Israel and Judah cannot have any other but a spiritual antitype. Civil types and figures must needs be answered by spiritual antitypes.]

But to your last proposition, whether the kings of Israel and Judah were not types of civil magistrates? Now, I suppose, by what hath been already spoken, these things will be evident:—

First. That those former types of the land, of the people, of their worships, were types and figures of a spiritual land, spiritual people, and spiritual worship under Christ. Therefore, consequently, their saviours, redeemers, deliverers, judges, kings, must also have their spiritual antitypes, and so consequently not civil but spiritual governors and rulers, lest the very essential nature of types, figures, and shadows be overthrown.

[Sidenote: Civil compulsion was proper in the national church of the Jews, but most improper in the Christian, which is not national.]

Secondly. Although the magistrate by a civil sword might well compel that national church to the external exercise of their national worship: yet it is not possible, according to the rule of the New Testament, to compel whole nations to true repentance and regeneration, without which (so far as may be discerned true) the worship and holy name of God is profaned and blasphemed.

An arm of flesh and sword of steel cannot reach to cut the darkness of the mind, the hardness and unbelief of the heart, and kindly operate upon the soul’s affections to forsake a long-continued father’s worship, and to embrace a new, though the best and truest. This work performs alone that sword out of the mouth of Christ, with two edges, Rev. i. and iii.

[Sidenote: Neither Christ Jesus nor his messengers have made the civil magistrate Israel’s antitype, but the contrary.]

Thirdly. We have not one tittle, in the New Testament of Christ Jesus, concerning such a parallel, neither from himself nor from his ministers, with whom he conversed forty days after his resurrection, instructing them in the matters of his kingdom, Acts i. 3.

Neither find we any such commission or direction given to the civil magistrate to this purpose, nor to the saints for their submission in matters spiritual, but the contrary, Acts iv. and v.; 1 Cor. vii. 23; Col. ii. 18.

[Sidenote: Civil magistracy essentially civil, and the same in all parts of the world.]

Fourthly. We have formerly viewed the very matter and essence of a civil magistrate, and find it the same in all parts of the world, wherever people live upon the face of the earth, agreeing together in towns, cities, provinces, kingdoms:—I say the same essentially civil, both from, 1. The rise and fountain whence it springs, to wit, the people’s choice and free consent. 2. The object of it, viz., the commonweal, or safety of such a people in their bodies and goods, as the authors of this model have themselves confessed.

[Sidenote: Christianity adds not to the nature of a civil commonweal, nor doth want of Christianity diminish it.]

This civil nature of the magistrate we have proved to receive no addition of power from the magistrate being a Christian, no more than it receives diminution from his not being a Christian, even as the commonweal is a true commonweal, although it have not heard of Christianity; and Christianity professed in it, as in Pergamos, Ephesus, &c., makes it never no more a commonweal; and Christianity taken away, and the candlestick removed, makes it nevertheless a commonweal.

[Sidenote: Rom. xiii. evidently proves the civil work and wages of the civil magistrate.]

Fifthly. The Spirit of God expressly relates the work of the civil magistrate under the gospel, Rom. xiii., expressly mentioning, as the magistrates’ object, the duties of the second table, concerning the bodies and goods of the subject.

2. The reward or wages which people owe for such a work, to wit, not the contribution of the church for any spiritual work, but tribute, toll, custom, which are wages payable by all sorts of men, natives and foreigners, who enjoy the same benefit of public peace and commerce in the nation.

[Sidenote: Most strange, yet most true consequences from the civil magistrates now being the antitype of the kings of Israel and Judah.]

Sixthly. Since civil magistrates, whether kings or parliaments, states, and governors, can receive no more in justice than what the people give: and are, therefore, but the eyes, and hands, and instruments of the people, simply considered, without respect to this or that religion; it must inevitably follow, as formerly I have touched, that if magistrates have received their power from the people, then the greatest number of the people of every land has received from Christ Jesus a power to establish, correct, reform his saints and servants, his wife and spouse, the church: and she that by the express word of the Lord, Ps. cxlix. 8, binds kings in chains, and nobles in links of iron, must herself be subject to the changeable pleasures of the people of the world, which lies in wickedness, 1 John v. 19, even in matters of heavenly and spiritual nature.

Hence, therefore, in all controversies concerning the church, ministry and worship, the last appeal must come to the bar of the people or commonweal, where all may personally meet, as in some commonweals of small number, or in greater by their representatives.

[Sidenote: If no religion but that which the commonweal approves, then no Christ, no God, but at the pleasure of this world, 2 John 9.]

Hence, then, no person esteemed a believer, and added to the church:—

No officer chosen and ordained:—

No person cast forth and excommunicated, but as the commonweal and people please; and in conclusion, no church of Christ in this land or world, and consequently no visible Christ the head of it. Yea, yet higher, consequently no God in the world worshipped according to the institutions of Christ Jesus—except the several peoples of the nations of the world shall give allowance.

_Peace._ Dear Truth, oh! whither have our forefathers and teachers led us? Higher than to God himself, by these doctrines driven out of the world, you cannot rise: and yet so high must the inevitable and undeniable consequences of these their doctrines reach, if men walk by their own common principles.

[Sidenote: The true antitype of the kings of Israel and Judah.]

_Truth._ I may therefore here seasonably add a seventh, which is a necessary consequence of all the former arguments, and an argument itself: viz., we find expressly a spiritual power of Christ Jesus in the hands of his saints, ministers, and churches, to be the true antitype of those former figures in all the prophecies concerning Christ’s spiritual power, Isa. ix., Dan. vii., Mich. iv., &c., compared with Luke i. 32, Acts ii. 30, 1 Cor. v., Matt. xviii., Mark xiii. 34, &c.

CHAP. CXXI.

_Peace._ Glorious and conquering Truth, methinks I see most evidently thy glorious conquests: how mighty are thy spiritual weapons, 2 Cor. x. 4, to break down those mighty and strong holds and castles, which men have fortified themselves withal against thee? Oh! that even the thoughts of men may submit and bow down to the captivity of Jesus Christ!

[Sidenote: A fourth difference of laws and statutes from all others.]

_Truth._ Your kind encouragement makes me proceed more cheerfully to a fourth difference from the laws and statutes of this land, different from all the laws and statutes of the world, and paralleled only by the laws and ordinances of spiritual Israel.

[Sidenote: Moses a type of Christ.]

First, then, consider we the law-maker, or rather the law-publisher, or prophet, as Moses calls himself, Deut. xviii. [15,] and Acts iii. [22,] he is expressly called that prophet who figured out Christ Jesus who was to come like unto Moses, greater than Moses, as the son is greater than the servant.

Such lawgivers, or law-publishers, never had any state or people as Moses the type, or Christ Jesus, miraculously stirred up and sent as the mouth of God between God and his people.

[Sidenote: The laws of Israel unparalleled.]

Secondly, concerning the laws themselves: it is true, the second table contains the law of nature, the law moral and civil, yet such a law was also given to this people as never to any people in the world: such was the law of worship, Ps. cxlvii., peculiarly given to Jacob, and God did not deal so with other nations: which laws for the matter of the worship in all those wonderful significant sacrifices, and for the manner by such a priesthood, such a place of tabernacle, and afterward of temple, such times and solemnities of festivals, were never to be paralleled by any other nation, but only by the true Christian Israel established by Jesus Christ amongst Jews and Gentiles throughout the world.

[Sidenote: God’s own finger penned laws for Israel.]

Thirdly, the law of the ten words, Deut. x., the epitome of all the rest, it pleased the most high God to frame and pen twice, with his own most holy and dreadful finger, upon Mount Sinai, which he never did to any other nation before or since, but only to that spiritual Israel, the people and the church of God, in whose hearts of flesh he writes his laws, according to Jer. xxxi., Heb. viii. and x.

_Peace._ Such promulgation of such laws, by such a prophet, must needs be matchless and unparalleled.

[Sidenote: Fifth difference.]

_Truth._ In the fifth place, consider we the punishments and rewards annexed to the breach or observation of these laws.

[Sidenote: Temporal prosperity most proper to the temporal national state of the Jews.]

First, those which were of a temporal and present consideration of this life: blessings and curses of all sorts opened at large, Lev. xxvi. and Deut. xxviii., which cannot possibly be made good in any state, country, or kingdom, but in a spiritual sense in the church and kingdom of Christ.

[Sidenote: The spiritual prosperity of God’s people now, the antitype.]

The reason is this: such a temporal prosperity of outward peace and plenty of all things, of increase of children, of cattle, of honour, of health, of success, of victory, suits not temporally with the afflicted and persecuted estate of God’s people now: and therefore spiritual and soul-blessedness must be the antitype, viz., in the midst of revilings, and all manner of evil speeches for Christ’s sake, soul-blessedness. In the midst of afflictions and persecutions, soul-blessedness, Matt. v. and Luke vi. And yet herein the Israel of God should enjoy their spiritual peace, Gal. vi. 16.

[Sidenote: What Israel’s excommunication was.]

Out of that blessed temporal estate to be cast, or carried captive, was their excommunication or casting out of God’s sight, 2 Kings xvii. 23. Therefore was the blasphemer, the false prophet, the idolater, to be cast out or cut off from this holy land: which punishment cannot be paralleled by the punishment of any state or kingdom in the world, but only by the excommunicating or out-casting of person or church from the fellowship of the saints and churches of Christ Jesus in the gospel.

[Sidenote: The corporal stoning in the law, typed out spiritual stoning in the gospel.]

And therefore, as before I have noted, the putting away of the false prophet, by stoning him to death, Deut. xiii., is fitly answered, and that in the very same words, in the antitype: when, by the general consent or stoning of the whole assembly, any wicked person is put away from amongst them, that is, spiritually cut off out of the land of the spiritually living, the people or church of God, 1 Cor. v., Gal. v.

[Sidenote: The rewards or punishments of the laws of Israel not to be paralleled.]

Lastly, the great and high reward or punishment of the keeping or breach of these laws to Israel, was such as cannot suit with any state or kingdom in the world beside. The reward of the observation was life, eternal life. The breach of any one of these laws was death, eternal death, or damnation from the presence of the Lord. So Rom. x., James ii. Such a covenant God made not before nor since with any state or people in the world. For, _Christ is the end of the law for righteousness to every one that believeth_, Rom. x. 4. And, _he that believeth in that Son of God, hath eternal life; he that believeth not hath not life, but is condemned already_, John iii. and 1 John v.

CHAP. CXXII.

[Sidenote: The wars of Israel typical.]

_Peace._ Dear Truth, you have most lively set forth the unparalleled state of that typical land and people of the Jews in their peace and quiet government: let me now request you, in the last place, to glance at the difference of the wars of this people from the wars of other nations, and of their having no antitype but the churches of Christ Jesus.

[Sidenote: Israel’s enemies round about.]

[_Truth._] First, all nations round about Israel, more or less, some time or other, had indignation against this people—Egyptians, Edomites, Moabites, Ammonites, Midians, Philistines, Assyrians, and Babylonians, &c., as appears in the history of Moses, Samuel, Judges, and Kings, and in all the prophets: you have an express catalogue of them, Ps. lxxxiii., sometimes many hundred thousand enemies in pitched field against them: of Ethiopians ten hundred thousand at once in the days of Asa, 2 Chron. xiv. [9,] and at other times as the sand upon the sea shore.

[Sidenote: The enemies of mystical Israel.]

Such enemies the Lord Jesus foretold his Israel, The world shall hate you, John xv. [18, 19.] You shall be hated of all men for my name’s sake, Matt. xxiv. [9.] All that will live godly in Christ Jesus must be persecuted, or hunted, 2 Tim. iii. [12.] And not only by flesh and blood, but also by principalities, powers, spiritual wickedness in high places, Eph. vi. [12,] by the whole pagan world under the Roman emperors, and the whole anti-christian world under the Roman popes, Rev. xii. and xiii., by the kings of the earth, Rev. xvii. And Gog and Magog, like the sand upon the shore, (Rev. xx.)

_Peace._ Such enemies, such armies, no history, no experience proves ever to have come against one poor nation as against Israel in the type; and never was nor shall be known to come against any state or country now, but the Israel of God, the spiritual Jews, Christ’s true followers in all parts and quarters of the world.

[Sidenote: Enemies against Israel in her own bowels.]

[_Truth._] Beside all these without, Israel is betrayed within her own bowels: bloody Sauls, Absaloms, Shebas, Adonijahs, Jeroboams, Athaliahs, raising insurrections, conspiracies, tumults, in the antitype and parallel, the spiritual state of the Christian church.

Secondly, consider we the famous and wonderful battles, victories, captivities, deliverances, which it pleased the God of Israel to dispense to that people and nation, and let us search if they can be paralleled by any state or people, but mystically and spiritually the true Christian Israel of God, Gal. vi. 16.

[Sidenote: The famous typical captivities of the Jews.]

How famous was the bondage and slavery of that people and nation 430 years in the land of Egypt, and as famous, glorious, and miraculous was their return through the Red Sea, a figure of baptism, 1 Cor. x. [2,] and Egypt a figure of an Egypt now, Rev. xi. 8.

How famous was the seventy years’ captivity of the Jews in Babel, transported from the land of Canaan, and at the full period returned again to Jerusalem, a type of the captivity of God’s people now, spiritually captivated in spiritual Babel, Rev. xviii. 4.

[Sidenote: Their wonderful victories.]

Time would fail me to speak of Joshua’s conquest of literal Canaan, the slaughter of thirty-one kings, of the miraculous taking of Jericho and other cities: Gideon’s miraculous battle against the Midianites: Jonathan and his armour-bearer against the Philistines: David, by his five smooth stones against Goliah: Asa, Jehoshaphat, Hezekiah, their mighty and miraculous victories against so many hundred thousand enemies, and that sometimes without a blow given.

What state, what kingdom, what wars and combats, victories and deliverances, can parallel this people, but the spiritual and mystical Israel of God in every nation and country of the world, typed out by that small typical handful, in that little spot of ground, the land of Canaan?

[Sidenote: The mystical battles of God’s Israel now.]

The Israel of God now, men and women, fight under the great Lord General, the Lord Jesus Christ: their weapons, armour, and artillery, are like themselves, spiritual, set forth from top to toe, Eph. vi.; so mighty and so potent that they break down the strongest holds and castles, yea, in the very souls of men, and carry into captivity the very thoughts of men, subjecting them to Christ Jesus. They are spiritual conquerors, as in all the seven churches of Asia, _He that overcometh_: _He that overcometh_, Rev. ii. and iii.

Their victories and conquests in this country are contrary to those of this world, for when they are slain and slaughtered, yet then they conquer. So overcame they the devil in the Roman emperors, Rev. xii. [11,] _By the blood of the Lamb_: 2. _By the word of their testimony_: 3. The cheerful spilling of their own blood for Christ; for _they loved not their lives unto the death_: and in all this they _are more than conquerors through him that loved_ them, Rom. viii. 37.

[Sidenote: The mystical army of white troopers, Rev. xix.]

This glorious army of white troopers, horses and harness—Christ Jesus and his true Israel, Rev. xix.—gloriously conquer and overcome the beast, the false prophet, and the kings of the earth, up in arms against them, Rev. xix.; and, lastly, reigning with Christ a thousand years, they conquer the devil himself, and the numberless armies, like the sand on the sea shore, of Gog and Magog: and yet not a tittle of mention of any sword, helmet, breastplate, shield, or horse, but what is spiritual and of a heavenly nature. All which wars of Israel have been, may be, and shall be fulfilled mystically and spiritually.

I could further insist on other particulars of Israel’s unparalleled state, and might display those excellent passages which it pleaseth God to mention, Neh. ix.

CHAP. CXXIII.

_Peace._ You have, dear Truth, as in a glass, presented the face of old and new Israel, and as in water face answereth to face, so doth the face of typical Israel to the face of the antitype, between whom, and not between Canaan and the civil nations and countries of the world now, there is an admirable consent and harmony. But I have heard some say, was not the civil state and judicials of that people precedential?

[Sidenote: Whether the civil state of Israel was precedential.]

_Truth._ I have in part, and might farther discover, that from the king and his throne to the very beasts, yea, [to] the excrements of their bodies (as we see in their going to war, Deut. xxiii. 12,) their civils, morals, and naturals were carried on in types; and however I acknowledge that what was simply moral, civil, and natural in Israel’s state, in their constitutions, laws, punishments, may be imitated and followed by the states, countries, cities, and kingdoms of the world: yet who can question the lawfulness of other forms of government, laws, and punishments which differ, since civil constitutions are men’s ordinances (or creation, 2 Pet. ii. 13), unto which God’s people are commanded even for the Lord’s sake to submit themselves, which if they were unlawful they ought not to do?

_Peace._ Having thus far proceeded in examining whether God hath charged the civil state with the establishing of the spiritual and religious, what conceive you of that next assertion, viz., “It is well known that the remissness of princes in Christendom in matters of religion and worship, devolving the care thereof only to the clergy, and so setting their horns upon the church’s head, hath been the cause of anti-christian invention, usurpation, and corruption in the worship and temple of God.”

[Sidenote: The true Christendom.]

_Truth._ It is lamentably come to pass by God’s just permission, Satan’s policy, the people’s sin, the malice of the wicked against Christ, and the corruption of princes and magistrates, that so many inventions, usurpations, and corruptions are risen in the worship and temple of God, throughout that part of the world which is called Christian, and may most properly be called the pope’s Christendom in opposition to Christ Jesus’s true Christian commonweal, or church, the true Christendom; but that this hath arisen from princes’ remissness in not keeping their watch to establish the purity of religion, doctrine, and worship, and to punish, according to Israel’s pattern, all false ministers, by rooting them and their worships out of the world, that, I say, can never be evinced; and the many thousands of glorious souls under the altar whose blood hath been spilt by this position, and the many hundred thousand souls, driven out of their bodies by civil wars, and the many millions of souls forced to hypocrisy and ruin eternal, by enforced uniformities in worship, will to all eternity proclaim the contrary.

[Sidenote: Great unfaithfulness in ministers to cast the chiefest burden of judging and establishing true Christianity upon the commonweal or world itself.]

Indeed, it shows a most injurious idleness and unfaithfulness in such as profess to be messengers of Christ Jesus, to cast the heaviest weight of their care upon the kings and rulers of the earth, yea, upon the very commonweals, bodies of people, that is, the world itself, who have fundamentally in themselves the root of power, to set up what government and governors they shall agree upon.

Secondly, it shows abundance of carnal diffidence and distrust of the glorious power and gracious presence of the Lord Jesus, who hath given his promise and word to be with such his messengers to the end of the world, Matt. xxviii. 20.

That dog that fears to meet a man in the path, runs on with boldness at his master’s coming and presence at his back.

[Sidenote: To govern and judge in civil affairs load enough on the civil magistrate. Magistrates can have no more power than the common consent of the people shall betrust them with.]

Thirdly, what imprudence and indiscretion is it in the most common affairs of life, to conceive that emperors, kings, and rulers of the earth, must not only be qualified with political and state abilities to make and execute such civil laws which may concern the common rights, peace, and safety, which is work and business, load and burden enough for the ablest shoulders in the commonweal; but also furnished with such spiritual and heavenly abilities to govern the spiritual and Christian commonweal, the flock and church of Christ, to pull down, and set up religion, to judge, determine, and punish in spiritual controversies, even to death or banishment. And, beside, that not only the several sorts of civil officers, which the people shall choose and set up, must be so authorized, but that all respective commonweals or bodies of people are charged (much more) by God with this work and business, radically and fundamentally, because all true civil magistrates, have not the least inch of civil power, but what is measured out to them from the free consent of the whole: even as a committee of parliament cannot further act than the power of the house shall arm and enable them.

[Sidenote: Thousands of lawful magistrates, who never hear of the true church of God.]

Concerning that objection which may arise from the kings of Israel and Judah, who were born members of God’s church, and trained up therein all their days, which thousands of lawful magistrates in the world, possibly born and bred in false worships, pagan or anti-christian, never heard of, and were therein types of the great anointed, the King of Israel, I have spoken sufficiently to such as have an ear to hear: and therefore,

[Sidenote: The spiritual and civil sword cannot be managed by one and the same person. The Lord Jesus refused to manage both.]

Lastly, so unsuitable is the commixing and entangling of the civil with the spiritual charge and government, that (except it was for subsistence, as we see in Paul and Barnabas working with their own hands) the Lord Jesus, and his apostles, kept themselves to one. If ever any in this world was able to manage both the spiritual and civil, church and commonweal, it was the Lord Jesus, wisdom itself: yea, he was the true heir to the crown of Israel, being the son of David: yet being sought for by the people to be made a king, John vi. [15,] he refused, and would not give a precedent to any king, prince, or ruler, to manage both swords, and to assume the charge of both tables.

Now concerning princes, I desire it may be remembered, who were most injurious and dangerous to Christianity, whether Nero, Domitian, Julian, &c., persecutors: or Constantine, Theodosius, &c., who assumed this power and authority in and over the church in spiritual things. It is confessed by the answerer and others of note, that under these latter, the church, the Christian state, religion, and worship, were most corrupted: under Constantine, Christians fell asleep on the beds of carnal ease and liberty; insomuch that some apply to his times that sleep of the church, Cant. v. 2, _I sleep, though mine heart waketh._[225]

CHAP. CXXIV.

_Peace._ Yea; but some will say, this was not through their assuming of this power, but the ill-managing of it.

_Truth._ Yet are they commonly brought as the great precedents for all succeeding princes and rulers in after ages: and in this very controversy, their practices are brought as precedential to establish persecution for conscience.

[Sidenote: Who force the consciences of others, yet are not willing to be forced themselves.]

Secondly, those emperors and other princes and magistrates acted in religion according to their consciences’ persuasion, and beyond the light and persuasion of conscience can no man living walk in any fear of God. Hence have they forced their subjects to uniformity and conformity unto their own consciences, whatever they were, though not willing to have been forced themselves in the matters of God and conscience.

[Sidenote: Constantine and others wanted not so much affection as information of conscience.]

Thirdly, had not the light of their eye of conscience, and the consciences also of their teachers, been darkened, they could not have been condemned for want of heavenly affection, rare devotion, wonderful care and diligence, propounding to themselves the best patterns of the kings of Judah, David, Solomon, Asa, Jehoshaphat, Josiah, Hezekiah. But here they lost the path, and themselves, in persuading themselves to be the parallels and antitypes to those figurative and typical princes: whence they conceived themselves bound to make their cities, kingdoms, empires, new holy lands of Canaan, and themselves governors and judges in spiritual causes, compelling all consciences to Christ, and persecuting the contrary with fire and sword.

[Sidenote: Sad consequences of charging the civil powers with the care of spirituals.]

Upon these roots, how was, how is it possible, but that such bitter fruits should grow of corruption of Christianity, persecution of such godly who happily see more of Christ than such rulers themselves: their dominions and jurisdictions being overwhelmed with enforced dissimulation and hypocrisy, and (where power of resistance) with flames of civil combustion: as at this very day, he that runs may read and tremble at?

_Peace._ They add further, that the princes of Christendom setting their horns upon the church’s head, have been the cause of anti-christian inventions, &c.

[Sidenote: Civil rulers giving and lending their horns or authority to bishops, both dangerous to the truth of Christ. The spiritual power of the Lord Jesus compared in scripture to the incomparable horn of the rhinoceros.]

_Truth._ If they mean that the princes of Europe, giving their power and authority to the seven-headed and ten-horned beast of Rome, have been the cause, &c., I confess it to be one concurring cause: yet withal it must be remembered, that even before such princes set their horns, or authority, upon the beast’s head, even when they did, as I may say, but lend their horns to the bishops, even then rose up many anti-christian abominations. And though I confess there is but small difference, in some respects, between the setting their horns upon the priests’ heads, whereby they are enabled immediately to push and gore whoever cross their doctrine and practice, and the lending of their horns, that is, pushing and goring such themselves, as are declared by their bishops and priests to be heretical, as was and is practised in some countries before and since the pope rose: yet I confidently affirm, that neither the Lord Jesus nor his first ordained ministers and churches (gathered by such ministers), did ever wear, or crave the help of such horns in spiritual and Christian affairs. The spiritual power of the Lord Jesus in the hands of his true ministers and churches, according to Balaam’s prophecy, Num. xxiii., is the horn of that unicorn, or rhinoceros, Ps. xcii. [10,] which is the strongest horn in the world: in comparison of which the strongest horns of the bulls of Bashan break as sticks and reeds. History tells us how that unicorn, or one-horned beast the rhinoceros, took up a bull like a tennis ball, in the theatre at Rome, before the emperor, according to that record of the poet:[226]

Quantus erat cornu cui pila taurus erat!

Unto this spiritual power of the Lord Jesus, the souls and thoughts of the highest kings and emperors must [be] subject, Matt. xvi. and xviii., 1 Cor. v. and x.

CHAP. CXXV.

_Peace._ Dear Truth, you know the noise is made from those prophecies, Isaiah xlix. 23, kings and queens shall be nursing fathers, &c., and Rev. xxi. 24, the kings of the earth shall bring their glory and honour to the new Jerusalem, &c.

[Sidenote: A time when God’s people are wholly at a loss for God’s worship.]

_Truth._ I answer with that mournful prophet, Ps. lxxiv., I see not that man, that prophet, that can tell us how long. How many excellent penmen fight each against other with their pens (like swords) in the application of those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel, Zechariah, John, when and how those prophecies shall be fulfilled!

[Sidenote: Nursing fathers and mothers.]

Secondly, whenever those prophecies are fulfilled, yet shall those kings not be heads, governors, and judges in ecclesiastical or spiritual causes; but be themselves judged and ruled, if within the church, by the power of the Lord Jesus therein. Hence saith Isaiah, those kings and queens shall lick the dust of thy feet, &c.

_Peace._ Some will here ask, What may the magistrate then lawfully do with his civil horn, or power, in matters of religion?

[Sidenote: The civil horn or power being of a human constitution cannot but be of a human operation.]

_Truth._ His horn not being the horn of that unicorn, or rhinoceros, the power of the Lord Jesus in spiritual cases: his sword not the two-edged sword of the Spirit, the word of God, hanging not about the loins or side, but at the lips, and proceeding out of the mouth of his ministers, but of a human and civil nature and constitution; it must consequently be of a human and civil operation: for who knows not that operation follows constitution? and therefore I shall end this passage with this consideration:

[Sidenote: The civil power owes three things to the true church of Christ.]

The civil magistrate either respecteth that religion and worship which his conscience is persuaded is true, and upon which he ventures his soul: or else that and those which he is persuaded are false.

Concerning the first; if that which the magistrate believeth to be true, be true, I say he owes a threefold duty unto it:

[Sidenote: 1. Approbation.]

First, Approbation and countenance, a reverent esteem and honourable testimony, according to Isaiah xlix., Rev. xxi., with a tender respect of truth, and the professors of it.

[Sidenote: 2. Submission.]

Secondly, Personal submission of his own soul to the power of the Lord Jesus in that spiritual government and kingdom, according to Matt. xviii., 1 Cor. v.

[Sidenote: 3. Protection.]

Thirdly, Protection of such true professors of Christ, whether apart, or met together, as also of their estates from violence and injury, according to Rom. xiii.

[Sidenote: The civil magistrate owes to false worshippers.]

Now secondly, if it be a false religion, unto which the civil magistrate dare not adjoin: yet, he owes,

[Sidenote: 1. Permission.]

First, Permission, for approbation he owes not to what is evil, and this according to Matt. xiii. 30, for public peace and quiet’s sake.

[Sidenote: 2. Protection.]

Secondly, he owes protection to the persons of his subjects, though of a false worship, that no injury be offered either to the persons or goods of any, Rom. xiii.

_Peace._ Dear Truth, in this eleventh head concerning the magistrates’ power in worship, you have examined what is affirmed the magistrate _may do_ in point of worship; there remains a second, to wit, that which they say the magistrate _may not do_ in worship.

They say, “The magistrate may not bring in set forms of prayer: nor secondly, bring in significant ceremonies: nor thirdly, not govern and rule the acts of worship in the church of God;” for which they bring an excellent similitude of a prince or magistrate in a ship, where he hath no governing power over the actions of the mariners: and secondly, that excellent prophecy concerning Christ Jesus, that his government should be upon his shoulders, Isa. ix. 6, 7.

[Sidenote: The civil magistrate’s conscience torn and distracted between the divers and contrary affirmations, even of the most godly reformers.]

_Truth._ Unto all this I willingly subscribe: yet can I not pass by a most injurious and unequal practice toward the civil magistrate: ceremonies, holy days, common prayer, and whatever else dislikes their consciences, _that_ the magistrate must not bring in. Others again, as learned, as godly, as wise, have conceived the magistrate may approve or permit these in the church, and all men are bound in obedience to obey him. How shall the magistrate’s conscience be herein (between both) torn and distracted, if indeed the power either of establishing or abolishing in church matters be committed to him!

[Sidenote: The authors of these positions deal with the civil magistrate as the soldiers dealt with the Lord Jesus.]

Secondly, methinks in this case they deal with the civil magistrate as the soldiers dealt with the Lord Jesus: First, they take off his own clothes, and put upon him a purple robe, plat a crown of thorns on his head, bow the knee, and salute him by the name of King of the Jews.

They tell him that he is the keeper of both tables, he must see the church do her duty, he must establish the true church, true ministry, true ordinances, he must keep her in this purity. Again, he must abolish superstition, and punish false churches, false ministers, even to banishment and death.

[Sidenote: The rise of high commissions.]

Thus indeed do they make the blood run down the head of the civil magistrate, from the thorny vexation of that power which sometimes they crown him with; whence in great states, kingdoms, or monarchies, necessarily arise delegations of that spiritual power, high commissions, &c.

[Sidenote: Pious magistrates and ministers’ consciences are persuaded for that which other magistrates’ consciences condemn.]

Anon again they take off this purple robe, put him into his own clothes, and tell him that he hath no power to command what is against their conscience. They cannot conform to a set form of prayer, nor to ceremonies, nor holy days, &c., although the civil magistrate (that most pious prince, Edw. VI., and his famous bishops, afterwards burnt for Christ) were of another conscience. Which of these two consciences shall stand? if either, [the] magistrate must put forth his civil power in these cases: the strongest arm of flesh, and most conquering, bloody sword of steel can alone decide the question.

[Sidenote: To profess the magistrate must force the church to her duty, and yet must not judge what that is, what is it but to play in spiritual things?]

I confess it is most true, that no magistrate, as no other superior, is to be obeyed in any matter displeasing to God: yet, when in matters of worship we ascribe the absolute headship and government to the magistrate, as to keep the church pure, and force her to her duty, ministers and people, and yet take unto ourselves power to judge what is right in our own eyes, and to judge the magistrate in and for those very things wherein we confess he hath power to see us do our duty, and therefore consequently must judge what our duty is: what is this but to play with magistrates, with the souls of men, with heaven, with God, with Christ Jesus? &c.

CHAP. CXXVI.

[Sidenote: An apt similitude discussed, concerning the civil magistrate.]

_Peace._ Pass on, holy Truth, to that similitude whereby they illustrate that negative assertion: “The prince in the ship,” say they, “is governor over the bodies of all in the ship; but he hath no power to govern the ship or the mariners in the actions of it. If the pilot manifestly err in his action, the prince may reprove him,” and so, say they, may any passenger; “if he offend against the life or goods of any, the prince may in due time and place punish him, which no private person may.”

_Truth._ Although, dear Peace, we both agree that civil powers may not enjoin such devices, no nor enforce on any God’s institutions, since Christ Jesus’s coming: yet, for further illustration, I shall propose some queries concerning the civil magistrate’s passing in the ship of the church, wherein Christ Jesus hath appointed his ministers and officers as governors and pilots, &c.

[Sidenote: First query: what if the prince command the master or pilot to steer such a course, which they know will never bring them to the harbour?]

If in a ship at sea, wherein the governor or pilot of a ship undertakes to carry the ship to such a port, the civil magistrate (suppose a king or emperor) shall command the master such and such a course, to steer upon such or such a point, which the master knows is not their course, and which if they steer he shall never bring the ship to that port or harbour: what shall the master do? Surely all men will say, the master of the ship or pilot is to present reasons and arguments from his mariner’s art, if the prince be capable of them, or else in humble and submissive manner to persuade the prince not to interrupt them in their course and duty properly belonging to them, to wit, governing of the ship, steering of the course, &c.

[Sidenote: 2. Query, If the master of the ship command the mariners thus, and the prince command the contrary, who is to be obeyed?]

If the master of the ship command the mariners thus and thus, in cunning the ship, managing the helm, trimming the sail, and the prince command the mariners a different or contrary course, who is to be obeyed?

It is confessed that the mariners may lawfully disobey the prince, and obey the governor of the ship in the actions of the ship.

[Sidenote: 3. If the prince have as much skill as the master or pilot, &c.]

Thirdly, what if the prince have as much skill, which is rare, as the pilot himself? I conceive it will be answered, that the master of the ship and pilot, in what concerns the ship, are chief and above, in respect of their office, the prince himself, and their commands ought to be attended by all the mariners: unless it be in manifest error, wherein it is granted any passenger may reprove the pilot.

[Sidenote: 4. Query, Whether the meanest sailor (in respect of his skill and service) be not to be preferred before the prince himself?]

Fourthly, I ask, if the prince and his attendants be unskilful in the ship’s affairs, whether every sailor and mariner, the youngest and lowest, be not, so far as concerns the ship, to be preferred before the prince’s followers, and the prince himself? and their counsel and advice more to be attended to, and their service more to be desired and respected, and the prince to be requested to stand by and let the business alone in their hands?

[Sidenote: 5. Query.]

Fifthly, in case a wilful king and his attendants, out of opinion of their skill, or wilfulness of passion, would so steer the course, trim sail, &c., as that in the judgment of the master and seamen the ship and lives shall be endangered: whether, in case humble persuasions prevail not, ought not the ship’s company to refuse to act in such a course, yea, and, in case power be in their hands, resist and suppress these dangerous practices of the prince and his followers, and so save the ship?

[Sidenote: 6. Query, Whether, if the master of the ship gratify the prince to the casting away of the ship and prince, &c., he be not guilty, and liable to answer?]

Lastly, suppose the master, out of base fear and cowardice, or covetous desire of reward, shall yield to gratify the mind of the prince, contrary to the rules of art and experience, &c., and the ship come in danger, and perish, and the prince with it: if the master get to shore, whether may he not be justly questioned, yea, and suffer as guilty of the prince’s death, and those that perished with him? These cases are clear, wherein, according to this similitude, the prince ought not to govern and rule the

## actions of the ship, but such whose office, and charge, and skill it is.

[Sidenote: The application in general of the ship to the church, &c.]

The result of all is this: the church of Christ is the ship, wherein the prince—if a member, for otherwise the case is altered—is a passenger. In this ship the officers and governors, such as are appointed by the Lord Jesus, they are the chief, and in those respects above the prince himself, and are to be obeyed and submitted to in their works and administrations, even before the prince himself.

[Sidenote: The meanest Christian according to his knowledge and grace to be preferred before the highest, who have received none or less grace of Christ.]

In this respect every Christian in the church, man or woman, if of more knowledge and grace of Christ, ought to be of higher esteem, concerning religion and Christianity, than all the princes in the world who have either none or less grace or knowledge of Christ: although in civil things all civil reverence, honour, and obedience ought to be yielded by all men.

[Sidenote: A true minister of Christ ought to walk by another rule than the command of civil authority in spiritual causes.]

Therefore, if in matters of religion the king command what is contrary to Christ’s rule, though according to his persuasion and conscience, who sees not that, according to the similitude, he ought not to be obeyed? Yea, and (in case) boldly, with spiritual force and power, he ought to be resisted. And if any officer of the church of Christ shall out of baseness yield to the command of the prince, to the danger of the church and souls committed to his charge, the souls that perish, notwithstanding the prince’s command, shall be laid to his charge.

[Sidenote: Former positions compared with this similitude, and found to contradict each other.]

If so, then I rejoin thus: how agree these truths of this similitude with those former positions, viz., that the civil magistrate is keeper of both tables, that he is to see the church do her duty, that he ought to establish the true religion, suppress and punish the false, and so consequently must discern, judge, and determine what the true gathering and governing of the church is, what the duty of every minister of Christ is, what the true ordinances are, and what the true administrations of them; and where men fail, correct, punish, and reform by the civil sword? I desire it may be answered, in the fear and presence of Him whose eyes are as a flame of fire, if this be not—according to the similitude, though contrary to their scope in proposing of it—to be governor of the ship of the church, to see the master, pilot, and mariners do their duty, in setting the course, steering the ship, trimming the sails, keeping the watch, &c., and where they fail, to punish them; and therefore, by undeniable consequence, to judge and determine what their duties are, when they do right, and when they do wrong: and this not only to manifest error, (for then they say every passenger may reprove) but in their ordinary course and practice.

[Sidenote: The similitude of the magistrate prescribing to the physician in civil things, but the physician to the magistrate concerning his body.]

The similitude of a physician obeying the prince in the body politic, but prescribing to the prince concerning the prince’s body, wherein the prince, unless the physician manifestly err, is to be obedient to the physician, and not to be judge of the physician in his art, but to be ruled and judged as touching the state of his body by the physician:—I say this similitude and many others suiting with the former of a ship, might be alleged to prove the distinction of the civil and spiritual estate, and that according to the rule of the Lord Jesus in the gospel, the civil magistrate is only to attend the calling of the civil magistracy concerning the bodies and goods of the subjects, and is himself, if a member of the church and within, subject to the power of the Lord Jesus therein, as any member of the church is, 1 Cor. v.

CHAP. CXXVII.

_Peace._ Dear Truth, you have uprightly and aptly untied the knots of that eleventh head; let me present you with the twelfth head, which is,

Concerning the magistrates’ power in the censures of the church.

[Sidenote: The twelfth head examined.]

“First,” say they, “he hath no power to execute, or to substitute any civil officer to execute, any church censure, under the notion of civil or ecclesiastical men.

“Secondly, though a magistrate may immediately civilly censure such an offender, whose secret sins are made manifest by their casting out to be injurious to the good of the state, yet such offences of excommunicate persons, which manifestly hurt not the good of the state, he ought not to proceed against them, sooner or later, until the church hath made her complaint to him, and given in their just reasons for help from them. For to give liberty to magistrates, without exception, to punish all excommunicate persons within so many months, may prove injurious to the person who needs, to the church who may desire, and to God who calls for longer indulgence from the hands of them.

“Thirdly, for persons not excommunicate, the magistrate hath no power immediately to censure such offences of the church members by the power of the sword, but only for such as do immediately hurt the peace of the state: because the proper end of civil government being the preservation of the peace and welfare of the state, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace.

“Hence, first, magistrates have no power to censure for secret sins, as deadness [or] unbelief, because they are secret, and not yet come forth immediately to hurt the peace of the state; we say immediately, for every sin, even original sin, remotely hurts the civil state.

“Secondly, hence they have no power to censure for such private sins in church members, which being not heinous may be best healed in a private way by the churches themselves. For that which may be best healed by the church, and yet is prosecuted by the state, may make a deeper wound and greater rent in the peace both of church and state: the magistrates also being members of the church, are bound to the rule of Christ, viz., not to produce any thing in public against a brother, which may be best healed in a private way.

“Now we call that private,

“First, which is only remaining in families, not known of others: and therefore a magistrate to hear and prosecute the complaint of children against their parents, servants against masters, wives against their husbands, without acquainting the church first, transgresseth the rule of Christ.

“Secondly, that which is between members of the same church, or of divers churches: for it was a double fault of the Corinthians, 1 Cor. vi., first to go to law, secondly, to do it before an infidel, seeing the church was able to judge of such kind of differences by some arbitrators among themselves. So that the magistrates should refer the differences of church members to private healing, and try that way first: by means whereof the churches should be free from much scandal, and the state from much trouble, and the hearts of the godly from much grief in beholding such breaches.

“Thirdly, such offences which the conscience of a brother dealing with another privately, dares not as yet publish openly, coming to the notice of the magistrate accidentally, he ought not to make public as yet, nor to require the grand jury to present the same, no more than the other private brother, who is dealing with him, until he see some issue of the private way.

“Thirdly, hence they have no power to put any to an oath, _ex officio_, to accuse themselves, or the brethren, in case either _criminis suspecti_, or _prætensi_, because this preserves not, but hurts many ways the peace of the state, and abuseth the ordinance of an oath, which is ordained to end controversies, not to begin them, Heb. vi. 16.

“Fourthly, hence they have no power to censure any for such offences as break either no civil law of God, or law of the state published according to it: for the peace of the state being preserved by wholesome laws, when they are not hurt, the peace is not hurt.”

_Truth._ In this passage, as I said before, I observe how weakly and

## partially they deal with the souls of magistrates, in telling them they

are the guardians of both tables, must see the church do her duty, punish, &c.; and yet in this passage the elders or ministers of the churches not only sit judges over the magistrates’ actions in church affairs, but in civil also, straitening and enlarging his commission according to the particular interests of their own ends, or at the best their consciences.

[Sidenote: To give the government of the church to the civil magistrate (as before), and yet to abridge his conscience, what is it but to sport with holy things? &c.]

I grant the word of the Lord is the only rule, light, and lantern in all cases concerning God or man, and that the ministers of the gospel are to teach this way, hold out this lantern unto the feet of all men; but to give such an absolute power in spiritual things to the civil magistrate, and yet after their own ends or consciences to abridge it, is but the former sporting with holy things, and to walk in contradictions, as before I noted.

Many of the particulars I acknowledge true, where the magistrate is a member of the church; yet some passages call for explication, and some for observation.

First, in that they say the civil magistrate ought not to proceed against the offences of an excommunicate person, which manifestly hurt not the good of the state, until the church hath made her complaint for help from them, I observe two things:—

[Sidenote: An evident contradiction. An excellent confession of the proper end of civil government. When civil laws are not broken, it is confessed that civil peace is not hurt.]

First, a clear grant that when the church complaineth for help, then the magistrate may punish such offences as hurt not the good of the state: and yet in a few lines after they say, the magistrates have no power to censure such offences of church members by the power of the civil sword, but only such as do immediately hurt the peace of the civil state; and they add the reason, because the proper end of the civil government being the preservation of the peace and welfare of the state, they ought not to break down those bounds, and so to censure immediately for such sins which hurt not their peace. And in the last place, they acknowledge the magistrate hath no power to punish any for any such offences as break no civil law of God, or law of the state published according to it: “for the peace of the state,” say they, “being preserved by wholesome laws, when they are not hurt, the peace is not hurt.”

CHAP. CXXVIII.

_Peace._ Dear Truth, here are excellent confessions, unto which both truth and grace may gladly assent; but what is your second observation from hence?

[Sidenote: A grievous charge against the Christian church, and the King of it.]

_Truth._ I observe secondly, what a deep charge of weakness is laid upon the church of Christ, the laws, government, and officers thereof, and consequently upon the Lord Jesus himself: to wit, that the church is not enabled with all the power of Christ to censure sufficiently an offender—on whom yet they have executed the deepest censure in the world, to wit, cutting off from Christ, shutting out of heaven, casting to the devil—which offender’s crime reacheth not to hurt the good of the civil state; but that she is forced to make complaint to the civil state, and the officers thereof, for their help.

Oh! let not this be told in Gath, nor heard in Askelon! and oh! how dim must needs that eye be, which is bloodshot with that bloody and cruel tenent of persecution for cause of conscience!

_Peace._ But what should be meant by this passage, viz., “That they cannot give liberty to the magistrate to punish without exception all excommunicate persons, within so many months?”

[Sidenote: A strange law in New England formerly, against excommunicate persons.]

_Truth._ It may be this hath reference to a law made formerly in New England, that if an excommunicate person repented not within, as I have heard, three months after sentence of excommunication, then the civil magistrate might proceed with him.

[Sidenote: A dangerous doctrine against all civil magistrates.]

These worthy men see cause to question this law upon good reasons rendered, though it appears not by their words that they wholly condemn it, only they desire a longer time, implying that after some longer time the magistrate may proceed: and indeed I see not, but according to such principles, if the magistrate himself should be cast out, he ought to be proceeded against by the civil state, and consequently deposed and punished, as the pope teacheth: yea, though happily [haply?] he had not offended against either bodies or goods of any subject.

[Sidenote: Many sins prohibited to be punished by the magistrate, and yet they also charge him to punish all sin, Rom. xiii.]

Thirdly, from this confession, that the magistrate ought not to punish for many sins above-mentioned, I observe how they cross the plea which commonly they bring for the magistrates punishing of false doctrines, heretics, &c., (viz., Rom. xiii., The magistrate is to punish them that do evil); and when it is answered, True, evil against the second table, which is there only spoken of, and against the bodies and goods of the subject, which are the proper object of the civil magistrate, as they confess: it is replied, Why? is not idolatry sin? heresy, sin? schism and false worship, sin? Yet here in this passage many evils, many sins, even of parents against their children, masters against their servants, husbands against their wives, the magistrate ought not to meddle with.

[Sidenote: Original sin charged to hurt remotely (but falsely) the civil state.]

Fourthly. I dare not assent to that assertion, “That even original [sin] remotely hurts the civil state.” It is true some do, as inclinations to murder, theft, whoredom, slander, disobedience to parents, and magistrates; but blindness of mind, hardness of heart, inclination to choose or worship this or that God, this or that Christ, beside the true, these hurt not remotely the civil state, as not concerning it, but the spiritual.

[Sidenote: Magistrates strangely forbidden to hear civil complaints.]

_Peace._ Let me, in the last place, remind you of their charge against the magistrate, and which will necessarily turn to my wrong and prejudice: they say, the magistrate, in hearing and prosecuting the complaints of children against their parents, of servants against their masters, of wives against their husbands, without acquainting the church first, transgresseth the rule of Christ.

_Truth._ Sweet Peace, they that pretend to be thy dearest friends, will prove thy bitter enemies.

First, I ask for one rule out of the Testament of the Lord Jesus, to prove this deep charge and accusation against the civil magistrate?

[Sidenote: Thousands of commonweals where no true church of Christ.]

Secondly, this is built upon a supposition of what rarely falls out in the world, to wit, that there must necessarily be a true church of Christ in every lawful state, unto whom these complaints must go: whereas, how many thousand commonweals have been and are, where the name of Christ hath not (or not truly) been founded!

[Sidenote: The complaints of families properly fall into the cognizance of the civil magistrate.]

Thirdly, the magistrates’ office, according to their own grant, properly respecting the bodies and goods of their subjects, and the whole body of the commonweal being made up of families, as the members constituting that body, I see not how, according to the rule of Christ, Rom. xiii., the magistrate may refuse to hear and help the just complaints of any such petitioners—children, wives, and servants—against oppression, &c.

[Sidenote: They who give to magistrates more than is due, are most apt to disrobe them of what is theirs.]

_Peace._ I have long observed, that such as have been ready to ascribe to the civil magistrate and his sword more than God hath ascribed, have also been most ready to cut off the skirts, and, in case of his inclining to another conscience than their own, to spoil him of the robe of that due authority with which it hath pleased God and the people to invest and clothe him.

But I shall now present you with the thirteenth head, whose title is,—

CHAP. CXXIX.

[Sidenote: 13th head.]

_What power magistrates have in public assemblies of churches._

“First,” say they, “the churches have power to assemble and continue such assemblies for the performance of all God’s ordinances, without or against the consent of the magistrate, _renuente magistratu_, because—

“Christians are commanded so to do, Matt. xxviii. 18-20.

“Also, because an angel from God commanded the apostles so to do, Acts v. 20.

“Likewise from the practice of the apostles, who were not rebellious or seditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28.

“Further, from the practice of the primitive church at Jerusalem, who did meet, preach, pray, minister sacraments, censures, Acts iv. 23, _renuente magistratu_.

“Moreover, from the exhortation to the Hebrews, [chap.] x. 25, not to forsake their assemblies, though it were in dangerous times; and if they might do this under professed enemies, then we may much more under Christian magistrates, else we were worse under Christian magistrates than heathen: therefore magistrates may not hinder them herein, as Pharaoh did the people from sacrificing, for wrath will be upon the realm, and the king and his sons, Ezra vii. 23.

“Secondly, it hath been a usurpation of foreign countries and magistrates to take upon them to determine times and places of worship; rather let the churches be left herein to their inoffensive liberty.

“Thirdly, concerning the power of synod assemblies:—

“First, in corrupt times, the magistrate, desirous to make reformation of religion, may and should call those who are most fit in several churches to assemble together in a synod, to discuss and declare from the word of God matters of doctrine and worship, and to help forward the reformation of the churches of God: this did Josiah.

“Secondly, in the reformed times, he ought to give liberty to the elders of several churches to assemble themselves by their own manual and voluntary agreement, at convenient times, as the means appointed by God whereby he may mediately reform matters amiss in churches, which immediately he cannot nor ought not to do.

“Thirdly, those meetings for this end we conceive may be of two sorts.

“1. Monthly, of some of the elders and messengers of the churches.

“2. Annual, of all the messengers and elders of the churches.

“First. Monthly, of some: first, those members of churches which are nearest together, and so may most conveniently assemble together, may, by mutual agreement, once in a month, consult of such things as make for the good of the churches.

“Secondly. The time of this meeting may be sometimes at one place, sometimes at another, upon the lecture day of every church where lectures are: and let the lecture that day be ended by eleven of the clock.

“Thirdly. Let the end of this assembly be to do nothing by way of authority, but by way of counsel, as the need of churches shall require.

“Secondly, annual, of all the elders within our jurisdiction or others, whereto the churches may send once in the year to consult together for the public welfare of all the churches.

“First. Let the place be sometimes at one church, sometimes at another, as reasons for the present may require.

“Secondly. Let all the churches send their weighty questions and cases, six weeks or a month before the set time, to the church where the assembly is to be held, and the officers thereof disperse them speedily to all the churches, that so they may have time to come prepared to the discussing of them.

“Thirdly. Let this assembly do nothing by authority, but only by counsel, in all cases which fall out, leaving the determination of all things to

## particular churches within themselves, who are to judge and so to receive

all doctrines and directions agreeing only with the word of God.”

_The grounds of these assemblies._

“First. Need of each other’s help, in regard of daily emergent troubles, doubts, and controversies.

“Secondly, Love of each other’s fellowship.

“Thirdly. Of God’s glory, out of a public spirit to seek the welfare of the churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28.

“Fourthly. The great blessing and special presence of God upon such assemblies hitherto.

“Fifthly. The good report the elders and brethren of churches shall have hereby, by whose communion of love others shall know they are the disciples of Christ.”

CHAP. CXXX.

[Sidenote: A strange double picture.]

_Truth._ I may well compare this passage to a double picture; on the first part or side of it a most fair and beautiful countenance of the pure and holy word of God: on the latter side or part, a most sour and uncomely, deformed look of a mere human invention.

[Sidenote: The great privileges of the true spouse, or church of Christ.]

Concerning the former, they prove the true and unquestionable power and privilege of the churches of Christ to assemble and practise all the holy ordinances of God, without or against the consent of the magistrate.

Their arguments from Christ’s and the angels’ voice, from the apostles’ and churches’ practice, I desire may take deep impression, written by the point of a diamond, the finger of God’s Spirit, in all hearts whom it may concern.

This liberty of the churches of Christ, he enlargeth and amplifieth so far, that he calls it a usurpation of some magistrates to determine the time and place of worship: and says, that rather the churches should be left to their inoffensive liberty.

[Sidenote: To hold with light and walk in darkness.]

Upon which grant I must renew my former query, whether this be not to walk in contradictions, to hold with light yet walk in darkness? for,—

[Sidenote: The magistrate lift up to be the chief governor of the church, and yet cast down not to have power to appoint the place or time of meeting.]

How can they say the magistrate is appointed by God and Christ the guardian of the Christian church and worship, bound to set up the true church, ministry, and ordinances, to see the church do her duty, that is, to force her to it by the civil sword: bound to suppress the false church, ministry, and ordinances, and therefore, consequently, to judge and determine which is the true church, which is the false, and what is the duty of the church officers and members of it, and what not: and yet, say they, the churches must assemble, and practise all ordinances, without his consent, yea, against it. Yea, and he hath not so much power as to judge what is a convenient time and place for the churches to assemble in; which if he should do, he should be a usurper, and should abridge the church of her inoffensive liberty.

[Sidenote: Two similitudes, illustrating the magistrate cannot be both governor of the church, and yet usurper in commanding.]

As if the master or governor of a ship had power to judge who were true and fit officers, mariners, &c., for the managing of the ship, and were bound to see them each perform his duty, and to force them thereunto, and yet he should be a usurper if he should abridge them of meeting and managing the vessel at their pleasure, when they please, and how they please, without and against his consent. Certainly, if a physician have power to judge the disease of his patient, and what course of physic he must use, can he be counted a usurper unless the patient might take what physic himself pleased, day or night, summer or winter, at home in his chamber or abroad in the air?

[Sidenote: If a church may assemble without and against the magistrate’s consent (as is affirmed), then much more constitute and become a church, &c.]

Secondly, by their grant in this passage, that God’s people may thus assemble and practise ordinances without and against the consent of the magistrate, I infer, then also may they become a church, constitute and gather without or against the consent of the magistrate. Therefore may the messengers of Christ preach and baptize, that is, make disciples and wash them into the true profession of Christianity, according to the commission, though the magistrate determine and publicly declare such ministers, such baptisms, such churches to be heretical.

Thirdly, it may here be questioned, what power is now given to the civil magistrate in church matters and spiritual affairs?

If it be answered, that although God’s people may do this against the magistrates’ consent, yet others may not:

[Sidenote: Gross partiality.]

I answer, as before, who sees not herein partiality to themselves? God’s people must enjoy their liberty of conscience, and not be forced; but all the subjects in a kingdom or monarchy, or the whole world beside, must be compelled by the power of the civil sword to assemble thus and thus.

Secondly, I demand, who shall judge whether they are God’s people or no? for they say, whether the magistrate consent or consent not, that is, judge so or not, they ought to go on in the ordinances, _renuente magistratu_.

[Sidenote: If the civil magistrate be to build the spiritual or Christian house, he must judge in the matter.]

How agrees this with their former and general assertion, that the civil magistrate must set up the Christian church and worship? Therefore, by their own grant, he must judge the godly themselves, he must discern who are fit matter for the house of God, living stones, and what unfit matter, trash and rubbish.

[Sidenote: A close and faithful interrogatory to the consciences of the authors of these positions.]

Those worthy men, the authors of these positions, and others of their judgment, have cause to examine their souls with fear and trembling in the presence of God upon this interrogatory, viz., whether or no this be not the bottom and root of the matter: if they could have the same supply of maintenance without the help of the civil sword, or were persuaded to live upon the voluntary contribution of poor saints, or their own labour, as the Lord Jesus and his first messengers did:—I say, if this lay not in the bottom, whether or no they could not be willingly shut of the civil power, and left only to their inoffensive liberties?

[Sidenote: A sad query to some concerning their practice.]

I could also put a sad query to the consciences of some, viz., what should be the reason why in their native country, where the magistrate consenteth not, they forebore to practise such ordinances as now they do, and intended to do so soon as they got into another place where they might set up magistrates of their own, and a civil sword? &c. How much is it to be feared, that in case their magistrate should alter, or their persons be cast under a magistracy prohibiting their practice, whether they would then maintain their separate meetings without and against the consent of the magistrate, _renuente magistratu_.

[Sidenote: A marvellous challenge of more liberty to Christians under a Christian magistrate than under the heathen.]

Lastly, it may be questioned, how it comes to pass that in pleading for the church’s liberty more now under the Christian magistrate, since the Christians took that liberty in dangerous times under the heathen, why he quotes to prove such liberty, Pharaoh’s hindering the Israelites from worship, and, Ezra vii. 23, Artaxerxes’s fear of wrath upon the realm?

Are not all their hopes and arguments built upon the Christian magistrate, whom, say they, the first Christians wanted? and yet do they scare the Christian magistrate, whom they account the governor of the church, with Pharaoh and Artaxerxes, that knew not God, expecting that the Christian magistrate should act and command no more in God’s worship than they.

But what can those instances of Pharaoh’s evil in hindering the Israelites worshipping of God, and Artaxerxes giving liberty to Israel to worship God and build the temple, what can they prove but a duty in all princes and civil magistrates to take off the yoke of bondage, which commonly they lay on the necks of the souls of their subjects in matters of conscience and religion?

CHAP. CXXXI.

[Sidenote: If the magistrates were appointed by Christ Jesus governors of his kingdom, it were not reasonable that Christians should more freely break the commands of the Christian than of the heathen magistrate.]

_Peace._ It is plausible, but not reasonable, that God’s people should (considering the drift of these positions) expect more liberty under a Christian than under a heathen magistrate. Have God’s people more liberty to break the command of a Christian than a heathen governor? and so to set up Christ’s church and ordinances after their own conscience against his consent, more than against the consent of a heathen or unbelieving magistrate? What is become of all the great expectation what a Christian magistrate may and ought to do in establishing the church, in reforming the church, and in punishing the contrary? It is true, say they, in Christ’s time, and in the time of the first ministers and churches, there were no Christian magistrates, and therefore in that case, it was in vain for Christians to seek unto the heathen magistrates to govern the church, suppress heretics, &c.; but now we enjoy Christian magistrates, &c.

_Truth._ All reason and religion would now expect more submission thereof, in matters concerning Christ, to a Christian magistrate, than to a pagan or anti-christian ruler! But, dear Peace, the day will discover, the fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble, though built, in men’s upright intention, on that foundation, Jesus Christ.

[Sidenote: The necessity of civil government in general of God, but the special kinds of men, 1 Pet. ii. 13.]

But, to wind up all, as it is most true that magistracy in general is of God, Rom. xiii., for the preservation of mankind in civil order and peace—the world otherwise would be like the sea, wherein men, like fishes, would hunt and devour each other, and the greater devour the less:—so also it is true, that magistracy in special for the several kinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever the people shall agree to set up, whether he receive Christianity before he be set in office, or whether he receive Christianity after, he receives no more power of magistracy than a magistrate that hath received no Christianity. For neither of them both can receive more than the commonweal, the body of people and civil state, as men, communicate unto them, and betrust them with.

[Sidenote: Civil magistrates are derivatives from the fountains or bodies of people.]

All lawful magistrates in the world, both before the coming of Christ Jesus and since, (excepting those unparalleled typical magistrates of the church of Israel) are but derivatives and agents immediately derived and employed as eyes and hands, serving for the good of the whole: hence they have and can have no more power than fundamentally lies in the bodies or fountains themselves, which power, might, or authority is not religious, Christian, &c., but natural, human, and civil.

[Sidenote: A believing magistrate no more a magistrate than an unbelieving.]

And hence it is true, that a Christian captain, Christian merchant, physician, lawyer, pilot, father, master, and so consequently magistrate, &c., is no more a captain, merchant, physician, lawyer, pilot, father, master, magistrate, &c., than a captain, merchant, &c., of any other conscience or religion.

[Sidenote: The excellency of Christianity in all callings.]

It is true, Christianity teaches all these to act in their several callings to a higher ultimate end, from higher principles, in a more heavenly and spiritual manner, &c.

CHAP. CXXXII.

_Peace._ Oh! that thy light and brightness, dear Truth, might shine to the dark world in this particular: let it not therefore be grievous, if I request a little further illustration of it.

[Sidenote: The magistrate like a pilot in the ship of the commonweal. Christianity steers a Christian pilot’s course. The Christian pilot hath no more power over the souls of his mariners or passengers, than the unchristian or pagan pilot.]

_Truth._ In his season, God will glorify himself in all his truths. But to gratify thy desire, thus: A pagan or anti-christian pilot may be as skilful to carry the ship to its desired port, as any Christian mariner or pilot in the world, and may perform that work with as much safety and speed: yet have they not command over the souls and consciences of their passengers, or mariners under them, although they may justly see to the labour of the one, and the civil behaviour of all in the ship. A Christian pilot, he performs the same work, as likewise doth the metaphorical pilot in the ship of the commonweal, from a principle of knowledge and experience; but more than this, he acts from a root of the fear of God and love to mankind in his whole course. Secondly, his aim is more to glorify God, than to gain his pay, or make his voyage. Thirdly, he walks heavenly with men and God, in a constant observation of God’s hand in storms, calms, &c. So that the thread of navigation being equally spun by a believing or unbelieving pilot, yet is it drawn over with the gold of godliness and Christianity by a Christian pilot, while he is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the Christian pilot’s power over the souls and consciences of his sailors and passengers is not greater than that of the anti-christian, otherwise than he can subdue the souls of any by the two-edged sword of the Spirit, the word of God, and by his holy demeanour in his place, &c.

_Peace._ I shall present you with no other consideration in this first part of the picture, but this only.

[Sidenote: The terms heathen and Christian magistrate.]

Although the term _heathen_ is most commonly appropriated to the wild naked Americans, &c., yet these worthy men justly apply it even to the civilized Romans, &c.; and consequently must it be applied to the most civilized anti-christians, who are not the church and people of God in Christ.

_Truth._ The word ‎ ‏גּוֹיִם‏‎‏ in the Hebrew, and ἔθνη in the Greek, signifies no more than the Gentiles, or nations of the earth, which were without and not within the true typical national church of the Jews before Christ; and since his coming, the Gentiles, or nations of the world, who are without that one holy nation of the Christian Israel, the church gathered unto Christ Jesus, in particular and distinct congregations all the world over.

[Sidenote: All out of Christ are heathens, that is of the nations, or Gentiles.]

Translators promiscuously render the words, Gentiles, heathens, nations: whence it is evident that even such as profess the name of Christ in an unregenerate and impenitent estate, whether papist, or protestant, are yet without: that is, heathen, Gentile, or of the nations.

CHAP. CXXXIII.

_Peace._ Dear Truth, it is now time to cast your eye on the second part of this head or picture, uncomely and deformed.

_Truth._ It contains two sorts of religious meetings or assemblies.

First, more extraordinary and occasional, for which he quotes the practice of Josiah.

[Sidenote: Josiah a type of Christ Jesus, the king of the church.]

An. Josiah was in the type: so are not now the several governors of commonweals, kings or governors of the church or Israel; whose state I have proved to be a non-such, and not to be paralleled but in the antitype, the particular church of Christ, where Christ Jesus alone sits King in his own most holy government.

Secondly, they propound meetings or assemblings ordinary, stated, and constant, yearly and monthly, unto which the civil magistrate should give liberty. For these meetings they propound plausible arguments from the necessity of them, from Christian fellowship, from God’s glory, from the experience of the benefit of them, and from the good report of them, as also those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28.

[Sidenote: An unjust and partial desire of liberty to some consciences, and bondage unto all others.]

To these I answer, If they intend that the civil magistrate should permit liberty to the free and voluntary spiritual meetings of their subjects, I shall subscribe unto them; but if they intend that the magistrate should give liberty only unto themselves, and not to the rest of their subjects, that is to desire their own souls only to be free, and all other souls of their subjects to be kept in bondage:

Secondly, if they intend that the magistrate should enforce all the elders of such churches under their jurisdiction to keep correspondency with them in such meetings, then I say, as before, it is to cause him to give liberty with a partial hand, and unequal balance; for thus I argue:—If the civil state and civil officers be of their religion and conscience, it is not proper for them to give liberty or freedom, but to give honourable testimony and approbation, and their own personal submission to the churches. But if the civil state and officers be of another conscience and worship, and shall be bound to grant permission and liberty to them, their consciences, and meetings, and not to those of his own religion and conscience also, how will this appear to be equal in the very eye of common peace and righteousness?

For those yearly and monthly meetings, as we find not any such in the first churches, so neither will those general arguments from the plausible pretence of Christian fellowship, God’s glory, &c., prove such

## particular ways of glorifying God, without some precept or precedent of

such a kind.

[Sidenote: The commission, Matt. xxviii. of preaching and baptizing, not properly directed to the church, or fixed teachers of it, least of all to the commonwealth.]

For those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing the apostle Paul’s zeal for glorifying God, and his care for all the churches, it is clear they concern such as are indeed Paul’s successors, sent forth by Christ Jesus to preach and gather churches; but those scriptures concern not the churches themselves, nor the pastors of the churches properly, least of all the civil state and commonwealth, neither of which, the churches, the pastors, or commonwealth, do go forth personally with that commission, Matt. xxviii. [19,] to preach and baptize, that is, to gather churches unto Christ.

For as for the first, the churches are not ministers of the gospel; the angels or messengers of the churches, and the churches themselves, were distinct, Rev. ii. and iii.

As for the second, the pastors and elders of the church, their work is not to gather churches, but to govern and feed them, Acts xx., and 1 Pet. v.

As for the civil magistrate, it is a ministry indeed, magistrates are God’s ministers, Rom. xiii. 4; but it is of another nature. And therefore none of these—the churches of Christ, the shepherds of those churches, nor the civil magistrate, succeeding the apostles or first messengers, these scriptures alleged concern not any of these to have care of all the churches.

[Sidenote: A query who have now the care of all the churches?]

_Peace._ Dear Truth, who can hear this word, but will presently cry out, Who then may rightly challenge that commission, and that promise? Matt. xxviii., &c.

[Sidenote: A ministry before the church.]

_Truth._ Sweet Peace, in due place and season that question may be resolved; but doubtless the true successors must precede or go before the church, making disciples, and baptizing as the apostles did, who were neither the churches, nor the pastors and fixed teachers of them, but as they gathered, so had the care of the churches.

CHAP. CXXXIV.

_Peace._ I cease to urge this further; and, in the last place, marvel what should be the reason of that conclusion, viz., “There is no power of determination in any of these meetings, but that all must be left to the

## particular determination of the churches.”

[Sidenote: Acts xv., commonly misapplied.]

_Truth._ At the meeting at Jerusalem, when Paul and Barnabas and others were sent thither from the church of Christ at Antioch, the apostles and elders did not only consult and advise, but particularly determined the question which the church of Antioch sent to them about, Acts xv., and send their particular determinations or decrees to the churches afterward.

So that if these assemblies were of the nature of that pattern or precedent, as is generally pretended, and had such a promise of the assistance and concurrence of the Spirit as that assembly had, they might then say as that assembly did, Acts xv., _It seemeth good to the Holy Spirit and to us_; and should not leave particular determinations to the

## particular churches, in which sometimes are very few able guides and

leaders.

_Peace._ But what should be the reason to persuade these worthy men to conceive the particular congregations, or churches, to be more fit and competent judges in such high points, than an assembly of so excellent and choice persons, who must only consult and advise? &c.

[Sidenote: Christ’s promise and presence only makes an assembly blessed.]

_Truth._ Doubtless there is a strong conviction in their souls of a professed promised presence of the Lord Jesus in the midst of his church, gathered after his mind and will, more than unto such kind of assemblies, though consisting of far more able persons, even the flower and cream of all the churches.

_Peace._ It is generally conceived, that the promise of Christ’s presence to the end of the world, Matt. xxviii. [20,] is made to the church.

[Sidenote: The promise of Christ’s presence, Matt. xviii., distinct from that, Matt. xxviii.]

_Truth._ There is doubtless a promise of Christ’s presence in the midst of his church and congregation, Matt. xviii. [20;] but the promise of Christ’s presence, Matt. xxviii. [20,] cannot properly and immediately belong to the church constituted and gathered, but to such ministers or messengers of Christ Jesus whom he is pleased to employ to gather and constitute the church by converting and baptizing: unto which messengers, if Christ Jesus will be pleased to send such forth, that passage, Acts xv., will be precedential.

[Sidenote: 14th position examined.]

_Peace._ The fourteenth general head is this, viz., What power particular churches have particularly over magistrates.

“First,” say they, “they may censure any member, though a magistrate, if by sin he deserve it.

“First, because magistrates must be subject to Christ; but Christ censures all offenders, 1 Cor. v. 4, 5.

“Secondly, every brother must be subject to Christ’s censure, Matt. xviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15.

“Thirdly, They may censure all within the church, 1 Cor. v. 11.

“But the magistrates are within the church, for they are either without, or within, or above the church: not the first, nor the last, for so Christ is only above it.

“Fourthly, the church hath a charge of all the souls of the members, and must give account thereof, Heb. xiii. 17.

“Fifthly, Christ’s censures are for the good of souls, 1 Cor. v. 6; but magistrates must not be denied any privilege for their souls, for then they must lose a privilege of Christ by being magistrates.

“Sixthly, In church privileges Christians are all one, Gal. iii. 28, Col. iii. 11.

“2. Magistrates may be censured for apparent and manifest sin against any moral law of God in their judicial proceedings, or in the execution of their office. Courts are not sanctuaries for sin; and if for no sin, then not for such especially.

“First, because sins of magistrates in court are as hateful to God. 2. And as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath nowhere granted such immunity to them. Fourthly, what a brother may do privately in case of private offence, that the church may do publicly in case of public scandal. But a private brother may admonish and reprove privately in case of any private offence, Matt. xviii. 15, Luke xvii. 3, Psalm cxli. 5.

“Lastly, Civil magistracy doth not exempt any church from faithful watchfulness over any member, nor deprive a church of her due power, nor a church member of his due privilege, which is to partake of every ordinance of God, needful and requisite to their winning and salvation, _ergo_,—”

CHAP. CXXXV.

_Truth._ These arguments to prove the magistrate subject, even for sin committed in judicial proceeding, I judge, like Mount Zion, immoveable, and every true Christian that is a magistrate will judge so with me: yet a query or two will not be unseasonable.

[Sidenote: Christ’s administrations are charged firstly upon the ministers thereof.]

First, where they name the church in this whole passage, whether they mean the church without the ministry or governors of it, or with the elders and governors jointly? and if the latter, why name they not the governors at all, since that in all administrations of the church the duty lies not upon the body of the church, but firstly and properly upon the elders?

[Sidenote: The ministers or governors of Christ’s church to be acknowledged in their dispensations.]

It is true in case of the elder’s obstinacy in apparent sin, the church hath power over him, having as much power to take down as to set up, Col. iv. [17,] _Say to Archippus_, &c.; yet in the ordinary dispensations and administrations of the ordinances, the ministers or elders thereof are first charged with duty, &c.

Hence first for the apostles, who converted, gathered, and espoused the churches to Christ, I question whether their power to edification was not a power over the churches, as many scriptures seem to imply.

[Sidenote: A paradox; magistrates made the judges of the churches, and governors of them, yet censurable by them.]

Secondly, for the ordinary officers ordained for the ordinary and constant guiding, feeding, and governing the church, they were rulers, shepherds, bishops, or overseers, and to them was every letter and charge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that place by them quoted for the submission of the magistrates to the church, it mentions only submission to the rulers thereof, Heb. xiii. 17. Those excellent men concealed not this out of ignorance, and therefore most certainly in a silent way confess, that their doctrine concerning the magistrates’ power in church causes would seem too gross, if they should not have named the whole church, and but silently implied the governors of it. And is it not wonderful in any sober eye, how the same persons, magistrates, can be exalted over the ministers and members, as being bound to establish, reform, suppress by the civil sword in punishing the body or goods, and yet for the same actions, if the church and governors thereof so conceive, be liable to a punishment ten thousand times more transcendent, to wit, excommunication, a punishment reaching to their souls, and consciences, and eternal estate; and this not only for common sins, but for those actions which immediately concern the execution of their civil office, in judicial proceeding?

[Sidenote: Queen Elizabeth’s bishops truer to their principles, than many of a better spirit and profession.]

_Peace._ The prelates in Queen Elizabeth’s days, kept with more plainness to their principles: for, acknowledging the queen to be supreme in all church causes, according to the title and power of Henry VIII. her father, taken from the pope, and given to him by the parliament, they professed that the queen was not a sheep, but under Christ the chief shepherd, and that the church had not power to excommunicate the queen.

[Sidenote: Mr. Barrowe’s profession concerning Queen Elizabeth.]

_Truth._ Therefore, sweet Peace, it was esteemed capital, in that faithful witness of so much truth as he saw, even unto death, Mr. Barrowe, to maintain before the lords of the council, that the queen herself was subject to the power of Christ Jesus in the church: which truth overthrew that other tenent, that the queen should be head and supreme in all church causes.[227]

_Peace._ Those bishops according to their principles, though bad and false, dealt plainly, though cruelly, with Mr. Barrowe: but these authors, whose principles are the same with the bishops’, concerning the power of the magistrate in church affairs, though they waive the title, and will not call them heads or governors, which now in lighter times seems too gross, yet give they as much spiritual power and authority to the civil magistrates to the full, as ever the bishops gave unto them; although they yet also with the same breath lay all their honour in the dust, and make them to lick the dust of the feet of the churches, as it is prophesied the kings and the queens of the earth shall do, when Christ makes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth is, Christ Jesus is honoured when the civil magistrate, a member of the church, punisheth any member or elder of the church with the civil sword, even to the death, for any crime against the civil state, so deserving it; for he bears not the sword in vain.

And Christ Jesus is again most highly honoured, when for apparent sin in the magistrate, being a member of the church, for otherwise they have not to meddle with him, the elders with the church admonish him, and recover his soul: or if obstinate in sin, cast him forth of their spiritual and Christian fellowship; which doubtless they could not do, were the magistrate supreme governor under Christ in ecclesiastical or church causes, and so consequently the true heir and successor of the apostles.

CHAP. CXXXVI.

[Sidenote: 15th head, examined.]

_Peace._ The fifteenth head runs thus: viz., _In what cases must churches proceed with magistrates in case of offence._

“We like it well, that churches be slower in proceeding to excommunication, as of all other, so of civil magistrates, especially in point of their judicial proceedings, unless it be in scandalous breach of a manifest law of God, and that after notorious evidence of the fact, and that after due seeking and waiting for satisfaction in a previous advertisement. And though each particular church in respect of the government of Christ be independent and absolute within itself, yet where the commonweal consists of church members, it may be a point of Christian wisdom to consider and consult with the court also, so far as any thing may seem doubtful to them in the magistrate’s case, which may be further cleared by intelligence given from them; but otherwise we dare not leave it in the power of any church to forbear to proceed and agree upon that on earth, which they plainly see Christ hath resolved in his word, and will ratify in heaven.”

[Sidenote: The inventions of men in swerving from the true essentials of civil and spiritual commonweals.]

_Truth._ If the scope of this head be to qualify and adorn Christian impartiality and faithfulness with Christian wisdom and tenderness, I honour and applaud such a Christian motion; but whereas that case is put which is nowhere found in the pattern of the first churches, nor suiting with the rule of Christianity, to wit, that “the commonweal should consist of church members,” which must be taken privately, to wit, that none should be admitted members of the commonweal but such as are first members of the church—which must necessarily run the church upon that temptation to feel the pulse of the court concerning a delinquent magistrate, before they dare proceed—I say, let such practices be brought to the touchstone of the true frame of a civil commonweal, and the true frame of the spiritual or Christian commonweal, the church of Christ, and it will be seen what wood, hay, and stubble of carnal policy and human inventions in Christ’s matters are put in place of the precious stones, gold, and silver of the ordinances of the most high and only wise God.

CHAP. CXXXVII.

[Sidenote: 16th and last head examined.]

_Peace._ Dear Truth, we are now arrived at their last head: the title is this, viz.,—

_Their power in the liberties and privileges of these churches._

“First, all magistrates ought to be chosen out of church members, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the people rejoice._

“Secondly, that all free men elected, be only church members;—

“1. Because if none but church members should rule, then others should not choose, because they may elect others beside church members.

2. From the pattern of Israel, where none had power to choose but only Israel, or such as were joined to the people of God.

3. If it shall fall out that, in the court consisting of magistrates and deputies, there be a dissent between them which may hinder the common good, that they now return for ending the same to their first principles, which are the free men, and let them be consulted with.”

[Sidenote: A great question, viz., whether only church members, that is, as is intended, godly persons, in a particular church estate, be only eligible or to be chosen for magistrates.]

_Truth._ In this head are two branches:—first, concerning the choice of magistrates, that such ought to be chosen as are church members: for which is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2.

Unto which I answer: It were to be wished, that since the point is so weighty, as concerning the pilots and steersmen of kingdoms and nations, &c., on whose abilities, care, and faithfulness depends most commonly the peace and safety of the commonweals they sail in: I say, it were to be wished that they had more fully explained what they intend by this affirmative, viz., “Magistrates ought to be chosen out of church members.”

For if they intend by this _ought to be chosen_, a necessity of convenience, viz., that for the greater advancement of common utility and rejoicing of the people, according to the place quoted, Prov. xxix. 2, it were to be desired, prayed for, and peaceably endeavoured, then I readily assent unto them.

But if by this _ought_ they intend such a necessity as those scriptures quoted imply, viz., that people shall sin by choosing such for magistrates as are not members of churches: as the Israelites should have sinned, if they had not, according to Jethro’s counsel, Exod. xviii., and according to the command of God, Deut. xvii., chosen their judges and kings within themselves in Israel: then I propose these necessary queries;—

[Sidenote: Lawful civil states, where churches of Christ are not. The world being divided into thirty parts, twenty-five never heard of Christ.]

First. Whether those are not lawful civil combinations, societies, and communions of men, in towns, cities, states, or kingdoms, where no church of Christ is resident, yea, where his name was never yet heard of? I add to this, that men of no small note, skilful in the state of the world, acknowledge, that the world divided into thirty parts, twenty-five of that thirty have never yet heard of the name of Christ: if [therefore] their civil politics and combinations be not lawful, because they are not churches and their magistrates church members, then disorder, confusion, and all unrighteousness is lawful, and pleasing to God.

[Sidenote: Lawful heirs of crowns and civil government, although not Christian and godly.]

Secondly. Whether in such states or commonweals where a church or churches of Christ are resident, such persons may not lawfully succeed to the crown or government in whom the fear of God, according to Jethro’s counsel, cannot be discerned, nor are brethren of the church, according to Deut. xvii. 15, but only are fitted with civil and moral abilities to manage the civil affairs of the civil estate.

[Sidenote: Few Christians wise and noble, and qualified for affairs of state.]

Thirdly. Since not many wise and noble are called, but the poor receive the gospel, as God hath chosen the poor of the world to be rich in faith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come to pass, that there may not be found in a true church of Christ, which sometimes consisteth but of few persons, persons fit to be either kings or governors, &c., whose civil office is no less difficult than the office of a doctor of physic, a master or pilot of a ship, or a captain or commander of a band or army of men: for which services the children of God may be no ways qualified, though otherwise excellent for the fear of God, and the knowledge and grace of the Lord Jesus.

[Sidenote: Some papists and some protestants agree in deposing of magistrates.]

Fourthly. If magistrates ought, that is, ought _only_, to be chosen out of the church, I demand, if they ought not also to be dethroned and deposed when they cease to be of the church, either by voluntary departure from it, or by excommunication out of it, according to the bloody tenents and practice of some papists, with whom the protestants, according to their principles, although they seem to abhor it, do absolutely agree?

Fifthly. Therefore, lastly, I ask, if this be not to turn the world upside down, to turn the world out of the world, to pluck up the roots and foundations of all common society in the world, to turn the garden and paradise of the church and saints into the field of the civil state of the world, and to reduce the world to the first chaos or confusion?

CHAP. CXXXVIII.

_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but some will say, how answer you those scriptures alleged?

[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c., paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.]

_Truth._ I have fully and at large declared the vast differences between that holy nation of typical Israel and all other lands and countries, how unmatchable then and now, and never to be paralleled, but by the true Israel and particular churches of Christ residing in all parts, and under the several civil governments of the world. In which churches, the Israel of God and kingdom of Christ Jesus, such only are to be chosen spiritual officers and governors, to manage his kingly power and authority in the church, as are, according to the scriptures quoted, not pope, bishops, or civil powers, but from amongst themselves, brethren, fearing God, hating covetousness or filthy lucre, according to those golden rules given by the Lord Jesus, 1 Tim. iii., and Tit. i.

The want of discerning this true parallel between Israel in the type then, and Israel the antitype now, is that rock whereon, through the Lord’s righteous jealousy, punishing the world and chastising his people, thousands dash, and make woful shipwreck.

The second branch, viz., that all freemen elected be only church members, I have before shown to be built on that sandy and dangerous ground of Israel’s pattern. Oh! that it may please the Father of lights to discover this to all that fear his name! Then would they not sin to save a kingdom, nor run into the lamentable breach of civil peace and order in the world, nor be guilty of forcing thousands to hypocrisy in a state-worship, nor of profaning the holy name of God and Christ by putting their names and ordinances upon unclean and unholy persons, nor of shedding the blood of such heretics, &c., whom Christ would have enjoy longer patience and permission until the harvest, nor of the blood of the Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the blood of so many hundred thousands slaughtered men, women, and children, by such uncivil and unchristian wars and combustions about the Christian faith and religion.

_Peace._ Dear Truth, before we part, I ask your faithful help once more, to two or three scriptures which many allege, and yet we have not spoken of.

_Truth._ Speak on. Here is some sand left in this our hour-glass of merciful opportunity. One grain of time’s inestimable sand is worth a golden mountain; let us not lose it.

[Sidenote: The Ninevites’ fast examined.]

_Peace._ The first is that of the Ninevites’ fast, commanded by the king of Nineveh and his nobles upon the preaching of Jonah: succeeded by God’s merciful answer in sparing of the city; and quoted with honourable approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.

_Truth._ I have before proved, that even Jehoshaphat’s fast, he being king of the national church and people of Israel, could not possibly be a type or warrant for every king or magistrate in the world, whose nations, countries, or cities cannot be churches of God now in the gospel, according to Christ Jesus.

Much less can this pattern of the king of Nineveh and his nobles, be a ground for kings and magistrates now to force all their subjects under them in the matters of worship.

_Peace._ It will be said, why did God thus answer them?

_Truth._ God’s mercy in hearing doth not prove an action right and according to rule.

It pleased God to hear the Israelites cry for flesh, and afterward for a king, giving both in anger to them.

It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils, Luke viii. [32,] although their persons and prayers in themselves abominable.

[Sidenote: Object.]

If it be said, why did Christ approve this example?

[Sidenote: Answer.]

I answer, the Lord Jesus Christ did not approve the king of Nineveh’s compelling all to worship, but the men of Nineveh’s repentance at the preaching of Jonah.

_Peace._ It will be said, what shall kings and magistrates now do in the plagues of sword, famine, pestilence?

_Truth._ Kings and magistrates must be considered, as formerly, invested with no more power than the people betrust them with.

But no people can betrust them with any spiritual power in matters of worship; but with a civil power belonging to their goods and bodies.

2. Kings and magistrates must be considered as either godly or ungodly.

If ungodly, his own and people’s duty is repentance, and reconciling of their persons unto God, before their sacrifice can be accepted. Without repentance what have any to do with the covenant or promise of God? Psalm l. 16.

Again, if godly, they are to humble themselves, and beg mercies for themselves and people.

Secondly. Upon this advantage and occasion, they are to stir up their people, as possibly they may, to repentance; but not to force the consciences of people to worship.

[Sidenote: Object.]

If it be said, what must be attended to in this example?

[Sidenote: Answer.]

Two things are most eminent in this example.

First. The great work of repentance, which God calls all men unto, upon the true preaching of his word.

[Sidenote: How England and London may yet be spared.]

Secondly. The nature of that true repentance, whether legal or evangelical. The people of Nineveh turned from the violence that was in their hands: and confident I am, if this nation shall turn, though but with a legal repentance, from that violent persecuting or hunting each of other for religion’s sake,—the greatest violence and hunting in the wilderness of the whole world—even as Sodom and Gomorrah upon a legal repentance had continued until Christ’s day: so consequently might England, London, &c., continue free from a general destruction, upon such a turning from their violence, until the heavens and the whole world be with fire consumed.

_Peace._ The second scripture is that speech of the Lord Christ, Luke xxii. 36, _He that hath not a sword, let him sell his coat and buy one._

[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.]

_Truth._ For the clearing of this scripture, I must propose and reconcile that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi. [52,] _Put up thy sword into its place, for all that take the sword shall perish by it._

In the former scripture, Luke xxii. 36, it pleased the Lord Jesus, speaking of his present trouble, to compare his former sending forth of his disciples without scrip, &c., with that present condition and trial coming upon them, wherein they should provide both scrip and sword, &c.

Yet now, first, when they tell him of two swords, he answers, _It is enough_: which shows his former meaning was not literal, but figurative, foreshowing his present danger above his former.

Secondly, in the same sense at the same time, Matt. xxvi. 52, commanding Peter to put up his sword, he gives a threefold reason thereof.

1. (ver. 52,) From the event of it: _for all that take the sword shall perish by it_.

2. The needlessness of it: for with a word to his Father, he could have twelve legions of angels.

3. The counsel of God to be fulfilled in the scripture: thus it ought to be.

_Peace._ It is much questioned by some, what should be the meaning of Christ Jesus in that speech, _All that take the sword shall perish by the sword._

[Sidenote: A threefold taking of the sword.]

_Truth._ There is a threefold taking of the sword: first, by murderous cruelty, either of private persons; or secondly, public states or societies, in wrath or revenge each against other.

Secondly, a just and righteous taking of the sword in punishing offenders against the civil peace, either more personal, private, and ordinary; or more public, oppressors, tyrants, ships, navies, &c. Neither of these can it be imagined that Christ Jesus intended to Peter.

Thirdly, there is therefore a third taking of the sword, forbidden to Peter, that is, for Christ and the gospel’s cause when Christ is in danger: which made Peter strike, &c.

_Peace._ It seems to some most contrary to all true reason, that Christ Jesus, innocency itself, should not be defended.

_Truth._ The foolishness of God is wiser than the wisdom of man.

It is not the purpose of God, that the spiritual battles of his Son shall be fought by carnal weapons and persons.

It is not his pleasure that the world shall flame on fire with civil combustions for his Son’s sake. It is directly contrary to the nature of Christ Jesus, his saints and truths, that throats of men, which is the highest contrariety to civil converse, should be torn out for his sake who most delighted to converse with the greatest sinners.

It is the counsel of God, that his servants shall overcome by three weapons of a spiritual nature, Rev. xii. 11; and that all that take the sword of steel shall perish.

Lastly, it is the counsel of God, that Christ Jesus shall shortly appear a most glorious judge and revenger against all his enemies, when the heavens and the earth shall flee before his most glorious presence.

[Sidenote: Rev. xvii. 16, the kings’ hating of the whore, discussed.]

_Peace._ I shall propose the last scripture much insisted on by many for carnal weapons in spiritual cases, Rev. xvii. 16, _The ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and shall burn her with fire._

_Truth._ Not to controvert with some, whether or no the beast be yet risen and extant:—

Nor secondly, whether either the beast, or the horns, or the whore, may be taken literally for any corporal beast or whore:—

Or thirdly, whether these ten horns be punctually and exactly ten kings:—

Or fourthly, whether those ten horns signify those many kings, kingdoms, and governments, who have bowed down to the pope’s yoke, and have committed fornication with that great whore the church of Rome:—

Let this last be admitted, (which yet will cost some work to clear against all opposites): yet,—

First, can the time be now clearly demonstrated to be come? &c.

Secondly, how will it be proved, that this hatred of this whore, shall be a true, chaste, Christian hatred against anti-christian, whorish practices? &c.

Thirdly, or rather that this hating, and desolating, and making naked, and burning shall arise, not by way of an ordinance warranted by the institution of Christ Jesus, but by way of providence, when, as it useth to be with all whores and their lovers, the church of Rome and her great lovers shall fall out, and by the righteous vengeance of God upon her, drunk with the blood of saints or holy ones, these mighty fornicators shall turn their love into hatred, which hatred shall make her a poor, desolate, naked whore, torn and consumed, &c.

_Peace._ You know it is a great controversy, how the kings of the earth shall thus deal with the whore in the seventeenth chapter, and yet so bewail her in the eighteenth chapter.

_Truth._ If we take it that these kings of the earth shall first hate, and plunder, and tear, and burn this whore, and yet afterward shall relent and bewail their cruel dealing toward her: or else, that as some kings deal so terribly with her, yet others of those kings shall bewail her:—

If either of these two answers stand, or a better be given, yet none of them can prove it lawful for people to give power to their kings and magistrates thus to deal with them, their subjects, for their conscience; nor for magistrates to assume a tittle more than the people betrust them with; nor for one people out of conscience to God, and for Christ’s sake, thus to kill and slaughter and burn each other. However, it may please the righteous judge, according to the famous types of Gideon’s and Jehoshaphat’s battles, to permit in justice, and to order in wisdom, these mighty and mutual slaughters each of other.

_Peace._ We have now, dear Truth, through the gracious hand of God, clambered up to the top of this our tedious discourse.

_Truth._ Oh! it is mercy inexpressible that either thou or I have had so long a breathing time, and that together!

_Peace._ If English ground must yet be drunk with English blood, oh! where shall Peace repose her wearied head and heavy heart?

_Truth._ Dear Peace, if thou find welcome, and the God of peace miraculously please to quench these all-devouring flames, yet where shall Truth find rest from cruel persecutions?

_Peace._ Oh! will not the authority of holy scriptures, the commands and declarations of the Son of God, therein produced by thee, together with all the lamentable experiences of former and present slaughters, prevail with the sons of men, especially with the sons of peace, to depart from the dens of lions, and mountains of leopards, and to put on the bowels, if not of Christianity, yet of humanity each to other?

_Truth._ Dear Peace, Habakkuk’s fishes keep their constant bloody game of persecutions in the world’s mighty ocean; the greater taking, plundering, swallowing up the lesser. Oh! happy he whose portion is the God of Jacob! who hath nothing to lose under the sun; but hath a state, a house, an inheritance, a name, a crown, a life, past all the plunderers’, ravishers’, murderers’ reach and fury!

_Peace._ But lo! Who’s there?

_Truth._ Our sister _Patience_, whose desired company is as needful as delightful. It is like the wolf will send the scattered sheep in one: the common pirate gather up the loose and scattered navy: the slaughter of the witnesses by that bloody beast unite the independents and presbyterians.

The God of peace, the God of truth, will shortly seal this truth, and confirm this witness, and make it evident to the whole world,—

THAT THE DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, IS MOST EVIDENTLY AND LAMENTABLY CONTRARY TO THE DOCTRINE OF CHRIST JESUS, THE PRINCE OF PEACE. AMEN.

FINIS.

MR. COTTON’S LETTER, LATELY PRINTED, EXAMINED AND ANSWERED.

BY ROGER WILLIAMS, OF PROVIDENCE, IN NEW ENGLAND.

LONDON: IMPRINTED IN THE YEAR 1644.

TO THE IMPARTIAL READER.[229]

This Letter I acknowledge to have received from Mr. Cotton, whom for his personal excellencies I truly honour and love: yet at such a time of my distressed wanderings amongst the barbarians, that being destitute of food, of clothes, of time, I reserved it, though hardly, amidst so many barbarous distractions, and afterward prepared an answer to be returned.

[Sidenote: Mr. Cotton’s reluctancy in himself concerning the way of persecution.]

In the interim, some friends being much grieved, that one, publicly acknowledged to be godly, and dearly beloved, should yet be so exposed to the mercy of a howling wilderness in frost and snow, &c.: Mr. Cotton, to take off the edge of censure from himself, professed both in speech and writing, that he was no procurer of my sorrows.

Some letters then passed between us, in which I proved and expressed, that if I had perished in that sorrowful winter’s flight, only the blood of Jesus Christ could have washed him from the guilt of mine.

[Sidenote: An unmerciful speech from a merciful man.]

His final answer was, “Had you perished, your blood had been on your own head; it was your sin to procure it, and your sorrow to suffer it.”

Here I confess I stopped, and ever since suppressed mine answer; waiting, if it might please the Father of mercies, more to mollify and soften, and render more humane and merciful, the ear and heart of that otherwise excellent and worthy man.

[Sidenote: God’s wisdom in the season of publishing this letter.]

It cannot now be justly offensive, that finding this letter public (by whose procurement I know not) I also present to the same public view, my formerly intended answer.

[Sidenote: Times of inquiry after Christ.]

I rejoice in the goodness and wisdom of him who is the Father of lights and mercies, in ordering the season both of mine own present opportunity of answer: as also and especially of such protestations and resolutions of so many fearing God, to seek what worship and worshippers are acceptable to him in Jesus Christ.

[Sidenote: A golden speech of a parliament man.]

Mine own ears were glad and late witnesses of a heavenly speech of one of the most eminent of that high assembly of parliament; viz., “Why should the labours of any be suppressed, if sober, though never so different? We now profess to seek God, we desire to see light,” &c.

[Sidenote: Times when seeking of God comes too late.]

I know there is a time when God will not be found, though men seek him early, Prov. i. [28.]

There is a time when prayer and fasting come too late, Jer. xiv. [10.]

There is a seeking of the God of Israel with a stumbling-block, according to which God giveth his Israel an answer, Ezek. xiv. [4.]

Lastly, there is a proud refusal of the mind of God returned in answer by the prophet, Jer. xlii. [13.]

[Sidenote: Wholehearted seekers the only seekers of Christ Jesus.]

Love bids me hope for better things. God’s promise assures us, that his people returning from captivity, shall seek him, and pray, and find him, when they seek him with their whole heart, Jer. xxix. [13.] And God’s angel comforts those against all fears that seek Jesus that was crucified, Mark xvi. [6].

[Sidenote: Christ Jesus, whom he saveth he teacheth.]

Thy soul so prosper, whoever thou art, worthy reader, as with thy whole heart thou seekest that true Lord Jesus, who is holiness itself, and requires a spiritual and holy bride like to himself, the pure and spotless lamb. He alone, as he is able to save thee to the utmost from thy sins and sorrows by his blood, so hath he brought his Father’s counsel from his bosom, and every soul is bound, on pain of eternal pains, to attend alone [to] his laws and ordinances, commands and statutes, Heb. vii., Acts iii. [23].

[Sidenote: The true Lord Jesus studied humility and self-denial.]

That Lord Jesus, who purposely chose to descend of mean and inferior parents, a carpenter, &c.:—

Who disdained not to enter this world in a stable, amongst beasts, as unworthy the society of men: who passed through this world with the esteem of a madman, a deceiver, a conjuror, a traitor against Cæsar, and destitute of an house wherein to rest his head: who made choice of his first and greatest ambassadors out of fishermen, tent-makers, &c.: and at last chose to depart on the stage of a painful, shameful gibbet:—

[Sidenote: Seekers of Christ are sure of a gracious answer, 2 Thess. v.]

If Him thou seekest in these searching times, makest him alone thy white [robe] and soul’s beloved, willing to follow, and be like him in doing [and] in suffering; although thou findest him not in the restoration of his ordinances, according to his first pattern:—

Yet shalt thou see him, reign with him, eternally admire him, and enjoy him, when he shortly comes in flaming fire to burn up millions of ignorant and disobedient.

Your most unworthy country-man,

ROGER WILLIAMS.

MR. COTTON’S LETTER EXAMINED AND ANSWERED.

CHAP. I.

_Mr. Cotton._ “Beloved in Christ.”

_Answer._ Though I humbly desire to acknowledge myself unworthy to be beloved, and most of all unworthy of the name of Christ, and to be beloved for his sake: yet since Mr. Cotton is pleased to use such an affectionate compellation and testimonial expression, to one so afflicted and persecuted by himself and others, whom for their personal worth and godliness I also honour and love, I desire it may be seriously reviewed by himself and them, and all men, whether the Lord Jesus be well pleased that one, beloved in him, should, for no other cause than shall presently appear, be denied the common air to breathe in, and a civil cohabitation upon the same common earth; yea, and also without mercy and human compassion, be exposed to winter miseries in a howling wilderness?[230]

[Sidenote: Mr. Cotton expecting more light, must, according to his way of persecution, persecute Christ Jesus if he bring it.]

And I ask further, Whether, since Mr. Cotton elsewhere professeth to expect far greater light than yet shines, upon the same grounds and practice, if Christ Jesus in any of his servants shall be pleased to hold forth a further light, Christ Jesus himself shall find the mercy and humanity of a civil and temporal life and being with them?

_Mr. Cotton._ “Though I have little hope, when I consider the uncircumcision of mine own lips, that you will hearken to my voice, who have not hearkened to the body of the whole church of Christ with you, and the testimony and judgment of so many elders and brethren of other churches: yet I trust my labour will be accepted of the Lord; and who can tell but that he may bless it to you also, if, by his help, I endeavour to show you the sandiness of those grounds, out of which you have banished yourself from the fellowship of all the churches in these countries?”

[Sidenote: Will-worship varnished over with the glittering show of humility. Spiritual pride may swell, out of the sense of a man’s humility. Humility most unseasonable in setting up will-worship, or persecuting others.]

_Answer._ First, I acknowledge it a holy character of a heavenly spirit, to make ingenuous true acknowledgment of an uncircumcised lip: yet that discerning spirit, which God graciously vouchsafeth to them that tremble at his word, shall not only find, that not only the will-worships of men may be painted and varnished over with the glittering show of humility, Col. ii., but also God’s dearest servants, eminent for humility and meekness, may yet be troubled with a swelling of spiritual pride out of the very sense of their humility. It pleased God to give Paul himself preventing physic against this distemper, in the midst of God’s gracious revelation to him. And what an humble argument doth David use, when himself, advised by Nathan, went about an evil work out of a holy intention, to wit, a work of will-worship, in building the temple unbidden? _Behold, I dwell in a house of Cedar, but the ark of God in a tent_, 2 Sam. vii. 2. Humility is never in season to set up superstition, or to persecute God’s children.

CHAP. II.

Secondly, I observe his charge against me for not hearkening to a twofold voice of Christ: first, of the whole church of Christ with me.[232]

[Sidenote: Public sins the cause of public calamities; must be faithfully discovered by spiritual watchmen.]

Unto which I answer, according to my conscience and persuasion, I was then charged by office with the feeding of that flock: and when in the apprehension of some public evils, the whole country professed to humble itself and seek God, I endeavoured, as a faithful watchman on the walls, to sound the trumpet and give the alarm: and upon a fast day, in faithfulness and uprightness, as then and still I am persuaded, I discovered eleven public sins, for which I believed (and do) it pleased God to inflict, and further to threaten public calamities. Most of which eleven (in not all) that church then seemed to assent unto: until afterward in my troubles the greater part of that church was swayed and bowed, whether for fear of persecution or otherwise, to say and practise what, to my knowledge, with sighs and groans, many of them mourned under.

[Sidenote: Col. iv. [16.] Faithfulness to God and man (though for present censured) will give rejoicing in day of death and judgment.]

I know the church of Colosse must say to Archippus, _Take heed to thy ministry_, &c., which he may negligently and proudly refuse to hearken to; but let my case be considered, and the word of the Lord examined, and the difference of my case will shine forth, and my faithfulness and uprightness to God and the souls of that people will witness for me, when my soul comes to Hezekiah’s case on his death-bed, and in that great day approaching.

[Sidenote: The popish argument from multitudes. David and the princes and thirty thousand of Israel, a type of God’s best servants reforming, yet not after the due order. An excellent confession of the papists concerning scripture.]

For my not hearkening to the second voice, the testimony of so many elders and brethren of other churches: because I truly esteem and honour the persons of which the New English churches are constituted, I will not answer the argument of numbers and multitudes against one, as we use to answer the popish universality, that God sometimes stirs up one Elijah against eight hundred of Baal’s priests,[233] one Micaiah against four hundred of Ahab’s prophets, one Athanasius against many hundreds of Arian bishops, one John Huss against the whole council of Constance, Luther and the two witnesses against many thousands, &c. Let this I may truly say, that David himself, and the princes of Israel, and thirty thousand Israel, carrying up the ark, were not to be hearkened to nor followed in their (as I may say) holy rejoicings and triumphings, the due order of the Lord yet being wanting to their holy intentions and affections, and the Lord at last sending in a sad stop and breach of Uzzah amongst them (Perez Uzzah), as he hath ever yet done, and will do in all the reformations that have been hitherto made by his Davids which are not after the due order. To which purpose, it is maintained by the papists themselves, and by their councils, that scripture only must be heard: yea, one scripture in the mouth of one simple mechanic before the whole council. By that only do I desire to stand or fall in trial or judgment; for all flesh is grass, and the beauty of flesh, the most wisest, holiest, learnedest, is but the flower or beauty of grass: only the word of Jehovah standeth fast for ever.

CHAP. III.

Thirdly, Mr. Cotton endeavoureth to discover the sandiness of those grounds out of which, as he saith, I have banished myself, &c.

[Sidenote: Good intentions and affections in God’s people, accepted with God, when their endeavours perish and burn like stubble, &c. Many grounds seemed sandy to Mr. Cotton in Old England, which now he confesseth to be rocky.]

I answer, I question not his holy and loving intentions and affections, and that my grounds seem sandy to himself and others. Those intentions and affections may be accepted, as his person, with the Lord, as David of his desires to build the Lord a temple, though on sandy grounds. Yet Mr. Cotton’s endeavours to prove the firm rock of the truth of Jesus to be the weak and uncertain sand of man’s invention, those shall perish and burn like hay or stubble. The rocky strength of those grounds shall more appear in the Lord’s season, and himself may yet confess so much, as since he came into New England he hath confessed the sandiness of the grounds of many of his practices in which he walked in Old England, and the rockiness of their grounds that witnessed against them and himself in those practices, though for that time their grounds seemed sandy to him.

[Sidenote: Mr. Cotton formerly persuaded to practise Common Prayer; but since hath written against it.]

When myself heretofore, through the mercy of the Most High, discovered to himself and other eminent servants of God my grounds against their using of the Common Prayer, my grounds seemed sandy to them, which since in New England Mr. Cotton hath acknowledged rocky, and hath seen cause so to publish to the world, in his discourse to Mr. Ball against set forms of prayer.[234]

But because the reader may ask, both Mr. Cotton and me, what were the grounds of such a sentence of banishment against me, which are here called sandy, I shall relate in brief what those grounds were, some whereof he is pleased to discuss in this letter, and others of them not to mention.[235]

After my public trial and answers at the general court, one of the most eminent magistrates, whose name and speech may by others be remembered, stood up and spake:

[Sidenote: The four particular grounds of my sentence of banishment.]

“Mr. Williams,” said he, “holds forth these four particulars;

“First, That we have not our land by patent from the king, but that the natives are the true owners of it, and that we ought to repent of such a receiving it by patent.

“Secondly, That it is not lawful to call a wicked person to swear, [or] to pray, as being actions of God’s worship.

“Thirdly, That it is not lawful to hear any of the ministers of the parish assemblies in England.

“Fourthly, that the civil magistrate’s power extends only to the bodies, and goods, and outward state of men,” &c.

I acknowledge the particulars were rightly summed up, and I also hope, that, as I then maintained the rocky strength of them to my own and other consciences’ satisfaction, so, through the Lord’s assistance, I shall be ready for the same grounds not only to be bound and banished, but to die also in New England, as for most holy truths of God in Christ Jesus.

Yea; but, saith he, upon those grounds you banished yourself from the society of the churches in these countries.

[Sidenote: Christ Jesus speaketh and suffereth in his witnesses. The dragon’s language in a lamb’s lip. God’s children persecuted are charged by their enemies to be the authors of their own persecution.]

I answer, if Mr. Cotton mean my own voluntary withdrawing from those churches resolved to continue in those evils, and persecuting the witnesses of the Lord presenting light unto them, I confess it was mine own voluntary act; yea, I hope the act of the Lord Jesus sounding forth in me, a poor despised ram’s horn, the blast which shall in his own holy season cast down the strength and confidence of those inventions of men in the worshipping of the true and living God:—And lastly, His act in enabling me to be faithful, in any measure, to suffer such great and mighty trials for his name’s sake. But if by banishing myself he intend the act of civil banishment from their common earth and air, I then observe with grief the language of the dragon in a lamb’s lip. Among other expressions of the dragon, are not these common to the witnesses of the Lord Jesus, rent and torn by his persecutions?—“Go now:—say, you are persecuted, you are persecuted for Christ, suffer for your conscience: no, it is your schism, heresy, obstinacy, the devil hath deceived thee, thou hast justly brought this upon thee, thou hast banished thyself,” &c. Instances are abundant in so many books of martyrs, and the experience of all men, and therefore I spare to recite in so short a treatise.

[Sidenote: A national church, the silent commonweal or world, silently confessed by Mr. Cotton to be all one.]

Secondly, if he mean this civil act of banishing, why should he call a civil sentence from the civil state, within a few weeks’ execution, in so sharp a time of New England’s cold—Why should he call this a banishment from the churches? except he silently confess, that the frame or constitution of their churches is but implicitly national, which yet they profess against: for otherwise why was I not yet permitted to live in the world, or commonweal, except for this reason, that the commonweal and church is yet but one, and he that is banished from the one must necessarily be banished from the other also.

CHAP. IV.

_Mr. Cotton._ “Let not any prejudice against my person, I beseech you, forestal either your affection or judgment, as if I had hasted forward the sentence of your civil banishment; for what was done by the magistrates in that kind was neither done by my counsel nor consent.”

[Sidenote: Persecutors of men’s bodies seldom or never do those men’s souls good. An excellent observation of a worthy parliament man.]

_Answ._ Although I desire to hear the voice of God from a stranger, an equal, an inferior, yea, an enemy; yet I observe how this excellent man cannot but confess how hard it is for any man to do good, to speak effectually to the soul or conscience of any whose body he afflicts and persecutes, and that only for their soul and conscience’ sake. Hence, excellent was the observation of a worthy gentleman in the parliament against the bishops, viz., That the bishops were far from the practice of the Lord Jesus, who, together with his word preached to the souls of men, showed their bodies so much mercy and loving-kindness; whereas the bishops on the contrary persecute, &c.

[Sidenote: God’s children are not so free in persecuting God’s children, as persecutors whose professed nature and trade it is.]

Now to the ground from whence my prejudice might arise, he professeth my banishment proceeded not with his counsel or consent. I answer, I doubt not but that what Mr. Cotton and others did in procuring my sorrows, was not without some regret and reluctancy of conscience and affection—as like it is that David could not procure Uriah’s death, nor Asa imprison the prophet, with a quiet and free conscience. Yet to the particular, that Mr. Cotton consented not, what need he, being not one of the civil court? But that he counselled it, and so consented, beside what other proof I might produce, and what himself hereunder expresseth, I shall produce a double and unanswerable testimony.

[Sidenote: Mr. Cotton by teaching persecution cannot but consent to it, &c.]

First, he publicly taught, and teacheth, except lately Christ Jesus hath taught him better, that body-killing, soul-killing, and state-killing doctrine of not permitting but persecuting all other consciences and ways of worship but his own in the civil state, and so consequently in the whole world, if the power or empire thereof were in his hand.

[Sidenote: Mr. Cotton privately satisfied the consciences of some that questioned, whether persecution for conscience was lawful.]

Secondly, as at that sentence divers worthy gentlemen durst not concur with the rest in such a course, so some that did consent have solemnly testified, and with tears since to myself confessed, that they could not in their souls have been brought to have consented to the sentence, had not Mr. Cotton in private given them advice and counsel, proving it just and warrantable to their consciences.

I desire to be as charitable as charity would have me, and therefore would hope that either his memory failed him, or that else he meant, that in the very time of sentence passing he neither counselled nor consented—as he hath since said, that he withdrew himself and went out from the rest—probably out of that reluctation which before I mentioned; and yet if so, I cannot reconcile his own expression: for thus he goes on:—

CHAP. V.

_Mr. Cotton._ “Although I dare not deny the sentence passed to be righteous in the eyes of God, who hath said, that _he that withholdeth the corn_, which is the staff of life, _from the people, the multitude shall curse him_, Prov. xi. 26, how much more shall they separate such from them as do withhold and separate them from the ordinances, or the ordinances from them, which are in Christ the bread of life.”

[Sidenote: Prov. xi. 26. The scripture produced by Mr. Cotton to prove my banishment lawful, discussed.]

_Answ._ I desire to inform the reader why it pleaseth Mr. Cotton to produce this scripture. One of our disputes was concerning the true ministry appointed by the Lord Jesus. Another was concerning the fitness and qualification of such persons as have right, according to the rules of the gospel, to choose and enjoy such a true ministry of the Lord Jesus. Hence because I professed, and do, against the office of any ministry but such as the Lord Jesus appointeth, this scripture is produced against me.

[Sidenote: Mr. Cotton satisfies all men concerning the chief cause of my banishment. The word of the Lord is the soul’s corn; yet must it be dispensed according to the word of the Lord.]

Secondly, let this be observed for satisfaction to many who inquire into the cause of my sufferings, that it pleaseth Mr. Cotton only to produce this scripture for justifying the sentence as righteous in the eyes of God, implying what our chief difference was, and consequently what it was for which I chiefly suffered, to wit, concerning the true ministry of Christ Jesus. But to the scripture, let the people curse such as hoard up corporal or spiritual corn, and let those be blessed that sell it: will it therefore follow, that either the one or the other may lawfully be sold or bought but with the good will, consent, and authority of the true owner?[236]

[Sidenote: To some parts the apostles were forbidden to preach, and from others to depart, shaking off the dust, &c. All the Lord’s corn must be sold according to the Lord’s ordinance.]

Doth not even the common, civil market abhor and curse that man, who carries to market and throws about good corn against the owner’s mind and express command?—who yet is willing and desirous it should be sold plenteously, if with his consent, according to his order, and to his honest and reasonable advantage? This is the case of the true and false ministry. Far be it from my soul’s thought to stop the sweet streams of the water of life from flowing to refresh the thirsty, or the bread of life from feeding hungry souls: and yet I would not, and the Lord Jesus would not, that one drop, or one crumb or grain, should be unlawfully, disorderly, or prodigally disposed of; for, from the scorners, contradicters, despisers, persecutors, &c., the apostles, messengers of the Lord Jesus, were to turn and to shake off the dust of their feet: yea, it pleased the Spirit of the Lord to forbid the apostles to preach at all to some places, at some times: so that the whole dispose of this spiritual corn, for the persons selling, their qualifications, commissions, or callings, the quantities and qualities of the corn, the price for which, the persons to whom, the place where, and time when, the great Lord of the harvest must express his holy will and pleasure, which must humbly and faithfully be attended on.

[Sidenote: Mr. Cotton himself choosing rather to sell no spiritual corn, than to yield to some ceremonies.]

In which regard Mr. Cotton deals most partially: for would Mr. Cotton himself have preached in Old, or will he in New England, with submission but to some few ceremonies, as the selling of this spiritual corn in a white coat, a surplice? Did he not rather choose, which I mention to the Lord’s and Mr. Cotton’s honour, to have shut up his sack’s mouth, to have been silenced (as they call it) and imprisoned, than to sell that heavenly corn otherwise than as he was persuaded the Lord appointed? Yea, hath he not in New England refused to admit the children of godly parents to baptism, or the parents themselves unto the fellowship of the supper, until they came into that order which he conceived was the order of the Lord’s appointing?

[Sidenote: In civil things nothing lawful but what is according to law and order. In England now, not persons fit, but also truly authorized, are true officers.]

Again, to descend to human courses, do not all civil men throughout the world, forbid all building, planting, merchandizing, marrying, execution of justice, yea, all actions of peace or war, but by a true and right commission and in a right order? Is it not, in this present storm of England’s sorrows, one of the greatest queries in all the kingdom, who are the true officers, true commanders, true justices, true commissioners, which is the true seal? And doubtless as truth is but one, so but the one sort is true, and ought to be submitted to, and the contrary resisted; although it should be granted that the officers questioned and their actions were noble, excellent, and beyond exception.

[Sidenote: The curse of death in Israel of old, is spiritual death, and spiritual cutting off, in the church of Christ and Christian Israel now.]

I judge it not here seasonable to entertain the dispute of the true power and call of Christ’s ministry: I shall only add a word to this scripture, as it is brought to prove a righteous sentence of banishment on myself or any that plead against a false office of ministry. It is true in the national church of Israel, the then only church and nation of God, he that did aught presumptuously was to be accursed and to be put to death, Deut. xvii. [12,] a figure of the spiritual putting to death an obstinate sinner in the church of Christ, who refusing to hear the voice of Christ is to be cut off from Christ and Christians, and to be esteemed as a heathen, that is, a Gentile, or publican, Matt. xviii. [17.] Hence, consequently, the not selling, or the withholding of corn presumptuously, was death in Israel. But Mr. Cotton cannot prove that every wilful withholding of corn, in all or any state in the world, and that in time of plenty, is death; for as for banishment, we never hear of any such course in Israel.

[Sidenote: Such as are excellently fitted to sell the spiritual corn of the word of the Lord, and yet find not their call to the ministry, are not to be put to death or banished.]

And secondly, least of all can he prove, that in all civil states of the world, that man that pleadeth against a false ministry, or that being able to preach Christ and doubting of the true way of the ministry since the apostacy of anti-christ, dares not practise a ministry. Or that many excellent and worthy gentlemen, lawyers, physicians, and others, as well gifted in the knowledge of the scripture, and furnished with the gifts of tongues and utterance, as most that profess the ministry, and yet are not persuaded to sell spiritual corn, as questioning their true calling and commission—I say, Mr. Cotton doth not, nor will he ever prove that these, or any of these, ought to be put to death or banishment in every land or country.[237]

[Sidenote: Spiritual offences are only liable to a spiritual censure. Paul not to be banished or killed by Nero, for not preaching the gospel.]

The selling or withholding of spiritual corn, are both of a spiritual nature, and therefore must necessarily in a true parallel bear relation to a spiritual curse.[238] Paul wishing himself accursed from Christ for his countrymen’s sake, Rom. ix. [3,] he spake not of any temporal death or banishment. Yet nearer, being fitly qualified and truly called by Christ to the ministry, he cries out, 1 Cor. ix. [16,] _Woe to me if I preach not the gospel!_ yet did not Paul intend, that therefore the Roman Nero, or any subordinate power under him in Corinth, should have either banished or put Paul to death, having committed nothing against the civil state worthy of such a civil punishment: yea, and Mr. Cotton himself seemeth to question the sandiness of such a ground to warrant such proceedings, for thus he goes on:—

CHAP. VI.

_Mr. Cotton._ “And yet it may be they passed that sentence against you, not upon that ground: but for aught I know, for your other corrupt doctrines, which tend to the disturbance both of civil and holy peace, as may appear by that answer which was sent to the brethren of the church of Salem and yourself.”

[Sidenote: Mr. Cotton himself ignorant of the cause of my sufferings.]

[_Answer._] I answer, it is no wonder that so many having been demanded the cause of my sufferings have answered, that they could not tell for what, since Mr. Cotton himself knows not distinctly what cause to assign; but saith, it may be they passed not that sentence on that ground, &c. Oh! where was the waking care of so excellent and worthy a man, to see his brother and beloved in Christ so afflicted, he knows not distinctly for what![239]

He allegeth a scripture to prove the sentence righteous, and yet concludeth it may be it was not for that, but for other corrupt doctrines which he nameth not, nor any scripture to prove them corrupt, or the sentence righteous for that cause. Oh! that it may please the Father of lights to awaken both himself and other of my honoured countrymen, to see how though their hearts wake, in respect of personal grace and life of Jesus, yet they sleep, insensible of much concerning the purity of the Lord’s worship, or the sorrows of such, whom they style brethren and beloved in Christ, afflicted by them.

[Sidenote: Civil peace and civil magistracy blessed ordinances of God.]

But though he name not these corrupt doctrines, a little before I have, as they were publicly summed up and charged upon me, and yet none of them tending to the breach of holy or civil peace, of which I have ever desired to be unfeignedly tender, acknowledging the ordinance of magistracy to be properly and adequately fitted by God to preserve the civil state in civil peace and order, as he hath also appointed a spiritual government and governors in matters pertaining to his worship and the consciences of men; both which governments, governors, laws, offences, punishments, are essentially distinct, and the confounding of them brings all the world into combustion. He adds:

CHAP. VII.

_Mr. Cotton._ “And to speak freely what I think, were my soul in your soul’s stead, I should think it a work of mercy of God to banish me from the civil society of such a commonweal, where I could not enjoy holy fellowship with any church of God amongst them without sin. What should the daughter of Sion do in Babel, why should she not hasten to flee from thence?”

_Answer._ Love bids me hope, that Mr. Cotton here intended me a cordial to revive me in my sorrows:[240] yet, if the ingredients be examined, there will appear no less than dishonour to the name of God, danger to every civil state, a miserable comfort to myself, and contradiction within itself.

[Sidenote: A land cannot be Babel, yet a church of Christ.]

For the last first. If he call the land Babel, mystically, which he must needs do or else speak not to the point, how can it be _Babel_, and yet the church of Christ also?

[Sidenote: Famous civil states where yet no sound of Jesus Christ.]

Secondly, it is a dangerous doctrine to affirm it a misery to live in that state, where a Christian cannot enjoy the fellowship of the public churches of God without sin. Do we not know many famous states wherein is known no church of Jesus Christ? Did not God command his people to pray for the peace of the material city of Babel, Jer. xxix. [7,] and to seek the peace of it, though no church of God in _Babel_, in the form and order of it? Or did Sodom, Egypt, Babel, signify material Sodom, Egypt, Babel? Rev. xi. 8, and xviii. 2.

[Sidenote: A true church of Jesus Christ in material Babylon.]

There was a true church of Jesus Christ in material Babel, 1 Pet. v. 13. Was it then a mercy for all the inhabitants of _Babel_ to have been banished, whom the church of Jesus Christ durst not to have received to holy fellowship? Or was it a mercy for any person to have been banished the city, and driven to the miseries of a barbarous wilderness, him and his, if some bar had lain upon his conscience that he could not have enjoyed fellowship with the true church of Christ?

[Sidenote: The mercy of a civil state distinct from mercies of a spiritual nature.]

Thirdly, for myself, I acknowledge it a blessed gift of God to be enabled to suffer, and so to be banished for his name’s sake: and yet I doubt not to affirm, that Mr. Cotton himself would have counted it a mercy if he might have practised in Old England what now he doth in New, with the enjoyment of the civil peace, safety, and protection of the state.[241]

[Sidenote: Old and New England, for the countries and civil government incomparable.]

Or should he dissent from the New English churches, and join in worship with some other, as some few years since he was upon the point to do in a separation from the churches there as legal,[242] would he count it a mercy to be plucked up by the roots, him and his, and to endure the losses, distractions, miseries that do attend such a condition? The truth is, both the mother and the daughter, Old and New England—for the countries and governments are lands and governments incomparable: and might it please God to persuade the mother to permit the inhabitants of New England, her daughter, to enjoy their conscience to God, after a

## particular congregational way, and to persuade the daughter to permit

the inhabitants of the mother, Old England, to walk there after their conscience of a parishional way (which yet neither mother nor daughter is persuaded to permit), I conceive Mr. Cotton himself, were he seated in Old England again, would not count it a mercy to be banished from the civil state.

[Sidenote: Mr. Cotton not having felt the miseries of others can be no equal judge of them.]

And therefore, lastly, as he casts dishonour upon the name of God, to make Him the author of such cruel mercy, so had his soul been in my soul’s case, exposed to the miseries, poverties, necessities, wants, debts, hardships of sea and land, in a banished condition, he would, I presume, reach forth a more merciful cordial to the afflicted. But he that is despised and afflicted, is like a lamp despised in the eyes of him that is at ease, Job xii. 5.

CHAP. VIII.

_Mr. Cotton._ Yea; but he speaks not these things to add affliction to the afflicted, but if it were the holy will of God to move me to a serious sight of my sin, and of the justice of God’s hand against it. “Against your corrupt doctrines it pleased the Lord Jesus to fight against you, with the sword of his mouth, as himself speaketh, Rev. ii., in the mouths and testimonies of the churches and brethren, against whom, when you overheat yourself in reasoning and disputing against the light of his truth, it pleased him to stop your mouth by a sudden disease, and to threaten to take breath from you: but you, instead of recoiling, as even Balaam offered to do in the like case, chose rather to persist in the way, and protest against all the churches and brethren that stood in your way: and thus the good hand of Christ that should have humbled you to see and turn from the error of your way, hath rather hardened you therein, and quickened you only to see failings, yea, intolerable errors, in all the churches and brethren rather than in yourself.”

_Answer._ In these lines, an humble and discerning spirit may espy:—first, a glorious justification and boasting of himself and others concurring with him. Secondly, an unrighteous and uncharitable censure of the afflicted.

[Sidenote: The lantern of God’s word must alone try who fights with the sword of God’s mouth, the same word of God. Whether Mr. Cotton persecuting, or the answerer persecuted, be likest to Balaam.]

To the first I say no more, but let the light of the holy lantern of the word of God discover and try with whom the sword of God’s mouth, that is, the testimony of the holy scripture for Christ against anti-christ, abideth. And whether myself and such poor witnesses of Jesus Christ in Old and New England, Low Countries, &c., desiring in meekness and patience to testify the truth of Jesus against all false callings of ministers, &c., or Mr. Cotton, however in his person holy and beloved, swimming with the stream of outward credit and profit, and smiting with the fist and sword of persecution such as dare not join in worship with him:—I say, whether of either be the witnesses of Christ Jesus, in whose mouth is the sword of his mouth, the sword of the Spirit, the holy word of God, and whether is most like to Balaam?

[Sidenote: The answerer’s profession concerning his sickness, which Mr. Cotton upbraids to him. Scripture, history, experience can witness the censures upon God’s servants in their afflictions.]

To the second: his censure. It is true, it pleased God by excessive labours on the Lord’s days, and thrice a week at Salem: by labours day and night in my field with my own hands, for the maintenance of my charge: by travels also by day and night to go and return from their court, and not by overheating in dispute, divers of themselves confessing publicly my moderation, it pleased God to bring me near unto death; in which time, notwithstanding the mediating testimony of two skilful in physic, I was unmercifully driven from my chamber to a winter’s flight.[243] During my sickness, I humbly appeal unto the Father of spirits for witness of the upright and constant, diligent search my spirit made after him, in the examination of all passages, both my private disquisitions with all the chief of their ministers, and public agitations of points controverted; and what gracious fruit I reaped from that sickness, I hope my soul shall never forget. However, I mind not to number up a catalogue of the many censures upon God’s servants in the time of God’s chastisements and visitations on them, both in scripture, history, and experience. Nor retort the many evils which it pleased God to bring upon some chief procurers of my sorrows, nor upon the whole state immediately after them, which many of their own have observed and reported to me; but I commit my cause to him that judgeth righteously, and yet resolve to pray against their evils, Ps. cxli.

CHAP. IX.

_Mr. Cotton._ “In which course, though you say you do not remember an hour wherein the countenance of the Lord was darkened to you: yet be not deceived, it is no new thing with Satan to transform himself into an angel of light, and to cheer the soul with false peace, and with flashes of counterfeit consolation. Sad and woeful is the memory of Mr. Smith’s strong consolation on his death-bed, which is set as a seal to his gross and damnable Arminianism and enthusiasm delivered in the confession of his faith,[244] prefixed to the story of his life and death. _The countenance of God is upon his people when they fear him_, not when they presume of their own strength, and his consolations are not found in the way of precedence and error, but in the ways of humility and truth.”

_Answer._ To that part which concerns myself, the speech hath reference either to the matter of justification, or else matter of my affliction for Christ, of both which I remember I have had discourse.

[Sidenote: A soul at peace with God may yet endure great combats concerning sanctification.]

For the first, I have expressed in some conference, as Mr. Cotton himself hath also related concerning some with whom I am not worthy to be named, that after first manifestations of the countenance of God, reconciled in the blood of his Son unto my soul, my questions and trouble have not been concerning my reconciliation and peace with God, but concerning sanctification, and fellowship with the holiness of God, in which respect I desire to cry, with Paul, in the bitterness of my spirit, _O wretched man that I am, who shall deliver me from the body of this death?_

[Sidenote: Affliction for Christ sweet. Two cautions for any in persecution for conscience.]

Secondly, it may have reference to some conference concerning affliction for his name’s sake, in which respect I desire to acknowledge the faithfulness of his word and promise, to be with his in six troubles and in seven, through fire and water, making good a hundred-fold with persecution to such of his servants as suffer aught for his names’-sake: and I have said and must say, and all God’s witnesses that have borne any pain or loss for Jesus must say, that fellowship with the Lord Jesus in his sufferings is sweeter than all the fellowship with sinners in all the profits, honours, and pleasures of this present evil world. And yet two things I desire to speak to all men and myself, _Let every man prove his work_, Gal. vi. 4., _and then shall he have rejoicing in himself, and not in another._ Secondly, _if any man love God_, that soul knows God, or rather is known of God, 1 Cor. viii. 3. Self-love may burn the body; but happy only he whose love alone to Christ constrains him to be like unto him, and suffer with him.

[Sidenote: Mr. Smith godly, and a light to Mr. Cotton and others, though left to himself in some things. God’s infinite compassions toward those whose hearts are upright with him. The opinion of putting Uriah to death, the vilest of all opinions. As the weights of the sanctuary were double, so must there be double pondering in all the affairs of God’s worship.]

To that which concerneth Mr. Smith, although I knew him not, and have heard of many points in which my conscience tells me it pleased the Lord to leave him to himself: yet I have also heard by some, whose testimony Mr. Cotton will not easily refuse, that he was a man fearing God.[245] And I am sure Mr. Cotton hath made some use of those principles and arguments on which Mr. Smith and others went, concerning the constitution of the Christian church.[246] The infinite compassions of God, which lay no sin to David’s charge but the sin of Uriah, 1 Kings xv. 5, have graciously comforted the souls of his on their death-bed, accepting and crowning their uprightness and faithfulness, and passing by what otherwise is grievous and offensive to him. And indeed from the due consideration of that instance, it appears that no sin is comparably so grievous in God’s David as a treacherous slaughter of the faithful, whom we are forced to call beloved in Christ. That opinion in Mr. Cotton, or any, is the most grievous to God or man, and not comparable to any that ever Mr. Smith could be charged with. It is true, the countenance and consolations of God are found in the ways of humility and truth, and Satan transformeth him like to an angel of light in a counterfeit of both: in which respect I desire to work out salvation with fear and trembling, and to do nothing in the affairs of God and his worship but (like the weights of the sanctuary) with double care, diligence, and consideration, above all the affairs of this vanishing life. And yet Christ’s consolations are so sweet, that the soul that tasteth them in truth, in suffering for any truth of his, will not easily part with them, though thousands are deceived and deluded with counterfeits.

CHAP. X.

_Mr. Cotton._ “Two stumbling blocks, I perceive, have turned you off from fellowship with us. First, the want of fit matter of our church. Secondly, disrespect of the separate churches in England under affliction, ourselves practising separation in peace.”

“For the first, you acknowledge, as you say with joy, that godly persons are the visible members of these churches; but yet you see not that godly persons are matter fitted to constitute a church, no more than trees or quarries are fit matter proportioned to the building. This exception seemeth to me to imply a contradiction to itself, for if the matter of the churches be as you say godly persons, they are not then as trees unfelled, and stones unhewn: godliness cutteth men down from the former root, and heweth them out of the pit of corrupt nature, and fitteth them for fellowship with Christ and with his people.”

“You object, first, a necessity lying upon godly men before they can be fit matter for church fellowship, to see, bewail, repent, and come out of the false churches, worship, ministry, government, according to scriptures, Isa. lxii. 11, 2 Cor. vi. 17; and this is to be done not by a local removal or contrary practice, but by a deliverance of the soul, understanding, will, judgment and affection.”

“_Answer._ First, we grant that it is not local removal from former pollution, nor contrary practice, that fitteth us for fellowship with Christ and his church; but that it is necessary also that we repent of such former pollutions wherewith we have been defiled and enthralled.”

“We grant further, that it is likewise necessary to church fellowship we should see and discern all such pollutions as do so far enthral us to anti-christ as to separate us from Christ. But this we profess unto you, that wherein we have reformed our practice, therein have we endeavoured unfeignedly to humble our souls for our former contrary walking. If any through hypocrisy are wanting herein, the hidden hypocrisy of some will not prejudice the sincerity and faithfulness of others, nor the church estate of all.”

_Answer._ That which requireth answer in this passage, is a charge of a seeming contradiction, to wit, That persons may be godly, and yet not fitted for church estate, but remain as trees and quarries, unfelled, &c.: Contrary to which it is affirmed, that godly persons cannot be so enthralled to anti-christ, as to separate them from Christ.

For the clearing of which let the word of truth be rightly divided, and a right distinction of things applied, there will appear nothing contradictory, but clear and satisfactory to each man’s conscience.

[Sidenote: The state of godly persons in gross sins. Godly persons falling into gross sins, are to express repentance before they can be admitted to the church.]

First, then, I distinguish of a godly person thus: In some acts of sin which a godly person may fall into, during those acts, although before the all-searching and tender eye of God, and also in the eyes of such as are godly, such a person remaineth still godly, yet to the eye of the world externally such a person seemeth ungodly, and a sinner. Thus Noah in his drunkenness; thus Abraham, Lot, Samson, Job, David, Peter, in their lying, whoredoms, cursings, murder, denying and foreswearing of Christ Jesus, although they lost not their inward sap and root of life, yet suffered they a decay and fall of leaf, and the show of bad and evil trees. In such a case Mr. Cotton will not deny, that a godly person falling into drunkenness, whoredom, deliberate murder, denying and forswearing of Christ, the church of Christ cannot receive such persons into church fellowship, before their sight of humble bewailing and confessing of such evils, notwithstanding that love may conceive there is a root of godliness within.

[Sidenote: God’s children long asleep in respect of God’s worship, though alive in the grace of Christ.]

Secondly, God’s children, Cant. v. 2, notwithstanding a principle of spiritual life in their souls, yet are lulled into a long continued sleep in the matters of God’s worship: _I sleep, though my heart waketh._ The heart is awake in spiritual life and grace, as concerning personal union to the Lord Jesus, and conscionable endeavours to please him in what the heart is convinced: yet asleep in respect of abundant ignorance and negligence, and consequently gross abominations and pollutions of worship; in which the choicest servants of God, and most faithful witnesses of many truths have lived in more or less, yea, in main and fundamental points, ever since the apostacy.

[Sidenote: Mr. Cotton now professes to practise what thousands of God’s people for many ages have not seen.]

Not to instance in all, but in some particulars which Mr. Cotton hath in New England reformed: I earnestly beseech himself and all well to ponder how far he himself now professeth to see and practise, that which so many thousands of godly persons of high note, in all ages, since the apostacy, saw not: as,

First, concerning the nature of a particular church, to consist only of holy and godly persons.

Secondly, of a true ministry called by that church.

Thirdly, a true worship free from ceremonies, common-prayer, &c.

Fourthly, a true government in the hands only of such governors and elders as are appointed by the Lord Jesus. Hence God’s people not seeing their captivity in these points, must first necessarily be enlightened and called out from such captivity before they can be nextly fitted and prepared for the true church, worship, ministry, &c.

CHAP. XI.

[Sidenote: The Jews of old in the type could not build the altar and temple in Babel, but first they must come forth and then build at Jerusalem. God’s mystical Israel in the antitype must also come forth of Babel before they can build the temple at Jerusalem.]

Secondly, this will be more clear, if we consider God’s people and church of old, the Jews, captivated in material Babel, they could not possibly build God’s altar and temple at Jerusalem, until the yoke and bonds of their captivity were broken, and they set free to return with the vessels of the Lord’s house, to set up his worship in Jerusalem: as we see in the books of Ezra, Nehemiah, Daniel, Haggai, &c. Hence in the antitype, God’s people, the spiritual and mystical Jews, cannot possibly erect the altar of the Lord’s true worship, and build the temple of his true church, without a true sight of their spiritual bondage in respect of God’s worship, and a power and strength from Jesus Christ to bring them out, and carry them through all difficulties in so mighty a work. And as the being of God’s people in material Babel, and a necessity of their coming forth before they could build the temple, did not in the least deny them to be God’s people: no more now doth God’s people being in mystical Babel, (Rev. xviii.) nor the necessity of their coming forth, hinder or deny the godliness of their persons, or spiritual life within them.

[Sidenote: Luther and other famous witnesses very gross concerning God’s worship, though eminent for personal grace.]

Thirdly, how many famous servants of God and witnesses of Jesus, lived and died and were burnt for other truths of Jesus, not seeing the evil of their anti-christian calling of bishops, &c.! How did famous Luther himself continue a monk, set forth the German mass, acknowledge the pope, and held other gross abominations concerning God’s worship, notwithstanding the life of Christ Jesus in him, and wrought in thousands by his means.

[Sidenote: Mr. Cotton refuseth godly persons except they be convinced of their church covenant.]

Fourthly, Mr. Cotton must be requested to remember his own practice, as before; how doth he refuse to receive persons eminent for personal grace and godliness to the Lord’s supper, and other privileges of Christians, according to the profession of their church estate, until they be convinced of the necessity of making and entering into a church covenant with them, with a confession of faith, &c.; and if any cannot be persuaded of such a covenant and confession, notwithstanding their godliness, yet are they not admitted.[247]

[Sidenote: Mr. Cotton and the English elders refuse to permit eminent ministers and people of Old England to live in New England (notwithstanding he confessed their godliness above his own) if they join not in his church fellowship. Godly persons living trees and living stones, yet need much hewing and cutting to bring them from false to true worship. The coming forth of false worship a second kind (as it were) of regeneration to God’s people. Return from the land of the north.]

Lastly, how famous is that passage of that solemn question put to Mr. Cotton and the rest of the New English elders, by divers of the ministers of Old England, eminent for personal godliness, as Mr. Cotton acknowledgeth, viz., whether they might be permitted in New England to enjoy their consciences in a church estate different from the New English; unto which Mr. Cotton and the New English elders return a plain negative, in effect thus much, with the acknowledgment of their worth and godliness above their own, and their hopes of agreement; yet in conclusion, if they agree not, which they are not like to do, and submit to that way of church-fellowship and worship which in New England is set up, they cannot only not enjoy church-fellowship together, but not permit them to live and breathe in the same air and commonweal together;[248] which was my case, although it pleased Mr. Cotton and others most incensed to give myself a testimony of godliness, &c.[249] And this is the reason why, although I confess with joy the care of the New English churches that no person be received to fellowship with them, in whom they cannot first discern true regeneration and the life of Jesus, yet I said, and still affirm, that godly and regenerate persons, according to all the former instances and reasons, are not fitted to constitute the true Christian church, until it hath pleased God to convince their souls of the evil of the false church, ministry, worship, &c. And although I confess that godly persons are not dead but living trees, not dead but living stones, and need no new regeneration (and so in that respect need no felling nor digging out), yet need they a mighty work of God’s Spirit to humble and ashame them, and to cause them to loathe themselves for their abominations or stinks in God’s nostrils, as it pleaseth God’s Spirit to speak of false worships. Hence, Ezek. xliii. 11: God’s people are not fit for God’s house until holy shame be wrought in them for what they have done. Hence God promiseth to cause them to loathe themselves, because they have broken him with their whorish hearts, Ezek. vi. 9. And hence it is that I have known some precious godly hearts confess, that the plucking of their souls out from the abominations of false worship, hath been a second kind of regeneration. Hence was it, that it pleased God to say concerning his people’s return from their material captivity, a figure of our spiritual and mystical, that they should not say, Jehovah liveth who brought them from the land of Egypt—a type of first conversion as is conceived; but, Jehovah liveth who brings them from the land of the north—a type of God’s people’s return from spiritual bondage to confused and invented worships.

CHAP. XII.

Now whereas Mr. Cotton addeth, that godly persons are not so enthralled to anti-christ as to separate them from Christ, else they could not be godly persons:—

[Sidenote: Christ considered two ways, first, personally, and so God’s people can never be separated from him.]

I answer, this comes not near our question, which is not concerning personal godliness or grace of Christ, but the godliness or Christianity of worship. Hence the scripture holds forth Christ Jesus first personally, as that God-man, that one Mediator between God and man, the man Christ Jesus, whom all God’s people by faith receive, and in receiving become the sons of God, John i. 12, although they yet see not the particular ways of his worship. Thus was it with the centurion, the woman of Canaan, Cornelius, and most, at their first conversion.

[Sidenote: Secondly, as head of his church, and so he is often lost and absent from his spouse.]

Secondly, the scripture holdeth forth Christ as head of his church, formed into a body of worshippers, in which respect the church is called Christ, 1 Cor. xii. 12: and the description of Christ is admirably set forth in ten several parts of a man’s body, fitting and suiting to the visible profession of Christ in the church, Cant. v.

[Sidenote: God’s people cannot serve a false Christ and the true together.]

Now in the former respect, anti-christ can never so enthral God’s people as to separate them from Christ, that is, from the life and grace of Christ, although he enthral them into never so gross abominations concerning worship: for God will not lose his in Egypt, Sodom, Babel. His jewels are most precious to him though in a Babylonish dunghill, and his lily sweet and lovely in the wilderness commixed with briars. Yet in the second respect, as Christ is taken for the church, I conceive that anti-christ may separate God’s people from Christ, that is, from Christ’s true visible church and worship.[250] This Mr. Cotton himself will not deny, if he remember how little a while it is since the falsehood of a national, provincial, diocesan, and parishional church, &c., and the truth of a particular congregation, consisting only of holy persons, appeared unto him.

[Sidenote: The church before Luther. Rev. xiii.]

The papists’ question to the protestant, viz., where was your church before Luther? is thus well answered, to wit, that since the apostacy, truth and the holy city, according to the prophecy, Rev. xi. and xiii., have been trodden under foot, and the whole earth hath wondered after the beast: yet God hath stirred up witnesses to prophesy in sackcloth against the beast, during his forty-two months’ reign: yet those witnesses have in their times, more or less submitted to anti-christ and his church, worship, ministry, &c.,[251] and so consequently have been ignorant of the true Christ, that is, Christ taken for the church in the true profession of that holy way of worship, which he himself at first appointed.

CHAP. XIII.

_Mr. Cotton._ “Secondly, we deny that it is necessary to church fellowship, that is, so necessary that without it a church cannot be, that the members admitted thereunto should all of them see and expressly bewail all the pollutions which they have been defiled with in the former church fellowship, ministry, worship, government, &c., if they see and bewail so much of their former pollutions, as did enthral them to anti-christ so as to separate them from Christ, and be ready in preparation of heart, as they shall see more light, so to hate more and more every false way; we conceive it is as much as is necessarily required to separate them from anti-christ, and to fellowship with Christ and his churches. The church of Christ admitted many thousand Jews that believed on the name of Christ, although they were still zealous of the law, and saw not the beggarly emptiness of Moses’s ceremonies, Acts xxi. 20; and the apostle Paul directeth the Romans to receive such unto them as are weak in the faith, and see not their liberty from the servile difference of meats and days, but still lie under the bondage of the law; yea, he wisheth them to receive such upon this ground, because Christ hath received them, Rom. xiv. 1 to the 6th.”

“Say not, there is not the like danger of lying under bondage to Moses as to anti-christ: for even the bondage under Moses was such, as if continued in after instruction and conviction, would separate them from Christ, Gal. v. 2, and bondage under anti-christ could do no more.”

_Answ._ Here I desire three things may be observed:—

[Sidenote: Mr. Cotton confessing the true and false constitution of the church.]

First, Mr. Cotton’s own confession of that twofold church estate, worship, &c., the former false, or else why to be so bewailed and forsaken? the second true, to be embraced and submitted to.

[Sidenote: Mr. Cotton confessing to hold what he censureth in the answerer.]

Secondly, his own confession of that which a little before he would make so odious in me to hold, viz., that God’s people may be so far enthralled to anti-christ, as to separate them from Christ: for, saith he, “If they see and bewail so much of their former pollutions, as did enthral them to anti-christ, so as to separate them from Christ.”[252]

[Sidenote: Fallacy in Mr. Cotton’s generals. A godly person remaining a member of a false church, is therein a member of a false Christ.]

Thirdly, I observe how easily a soul may wander in his generals, for thus he writes: “Though they see not all the pollutions wherewith they have been defiled in the former church fellowship.” Again, “if they see so much as did enthral them to anti-christ, and separate them from Christ.” And yet he expresseth nothing of that, “all the pollutions,” nor what so much is as will separate them from Christ. Hence upon that former distinction that Christ in visible worship is Christ, I demand, whether if a godly person remain a member of a falsely constituted church, and so consequently, in that respect, of a false Christ, whether in visible worship he be not separate from the true Christ?

[Sidenote: Separation from false Christ absolutely necessary before there can be union to the true. A sequestration or separation of the soul from the world in the idolatrous and invented worships of it, before it can be presented to Christ Jesus, as a chaste virgin into the chaste bed of his own most holy institutions.]

Secondly, I ask, whether it be not absolutely necessary to his uniting with the true church, that is, with Christ in true Christian worship, that he see and bewail, and absolutely come out from that former false church or Christ, and his ministry, worship, &c., before he can be united to the true Israel—must come forth of Egypt before they can sacrifice to God in the wilderness. The Jews come out of Babel before they build the temple in Jerusalem. The husband of a woman [must] die, or she be legally divorced, before she can lawfully be married to another; the graft cut off from one before it can be ingrafted into another stock. The kingdom of Christ, that is, the kingdom of the saints, Dan. ii. and vii., is cut out of the mountain of the Roman monarchy. Thus the Corinthians, 1 Cor. vi. 9-11, uniting with Christ Jesus, they were washed from their idolatry, as well as other sins. Thus the Thessalonians turned from their idols before they could serve the living and true God, 1 Thess. i. 9; and as in paganism, so in anti-christianism, which separates as certainly, though more subtilly, from Christ Jesu.

CHAP. XIV.

Yea; but it is said, that Jews, weak in Christian liberties, and zealous for Moses’s law, they were to be received.

I answer, two things must here carefully be minded:—

[Sidenote: Difference between God’s own holy institutions to the Jews, and Satan’s paganish, or anti-christian institution to the Gentiles, as concerning the manner of coming forth of them.]

First, although bondage to Moses would separate from Christ, yet the difference must be observed between those ordinances of Moses which it pleased God himself to ordain and appoint, as his then only worship in the world, though now in the coming of his Son he was pleased to take away, yet with solemnity; and on the other side, the institutions and ordinances of anti-christ, which the devil himself invented, were from first to last never to be received and submitted to one moment, nor with such solemnity to be laid down, but to be abhorred and abominated for ever.

[Sidenote: A comparison between the Jewish and Christian ordinances.]

The national church of the Jews, with all the shadowish, typical ordinances of kings, priests, prophets, temple, sacrifices, were as a silver candlestick, on which the light of the knowledge of God and the Lord Jesus, in the type and shadow, was set up and shined. That silver candlestick it pleased the Most Holy and Only Wise to take away, and instead thereof to set up the golden candlesticks of particular churches (Rev. i.) by the hand of the Son of God himself. Now the first was silver,—the pure will and mind of God, but intended only for a season; the second of a more precious, lasting nature, a kingdom not to be shaken, that is, abolished as the former, Heb. xii. 28.

[Sidenote: Moses’s ordinances at one time precious and holy, at another time beggarly and deadly. The first Christians communicated in the Jewish synagogues until the Jews contradicted and spoke evil, &c., then they separated.]

Therefore, secondly, observe the difference of time, which Mr. Cotton himself confesseth: “after instruction and conviction,” saith he, “Moses’s law was deadly, and would separate from Christ;” therefore, there was a time when they were not deadly, and did not separate from Christ, to wit, until Moses was honourably fallen asleep, and lamented for—as I conceive—in the type and figure thirty days, Deut. xxxiv. [8.] Therefore, at one season, not for Timothy’s weak conscience, but for the Jews’ sake, Paul circumcised Timothy: at another time, when the Jews had sufficient instruction, and obstinately would be circumcised, and that necessarily to salvation, Paul seasonably cries out, that if they were circumcised Christ should profit them nothing, Gal. v. [2.] Hence, the Christians at Ephesus conversed with the Jewish synagogue until the Jews contradicted and blasphemed, and then were speedily separated by Paul, Acts xix. [9.] But to apply, Paul observed a vow, and the ceremonies of it, circumcised Timothy, &c.; may therefore a messenger of Christ now, as Paul, go to mass, pray to saints, perform penance, keep Christmas and other popish feasts and fasts? &c.

[Sidenote: A member of a true church falling into any idolatrous practice, not presently to be excommunicated.]

Again, is there such a time allowed to any man, uniting or adding himself to the true church now, to observe the unholy holy days of feasting and fasting invented by anti-christ? Yea, and, as Paul did circumcision, to practise the popish sacraments? I doubt not; but if any member of a true church or assembly of worshippers, shall fall to any paganish or popish practice, he must be instructed and convinced before excommunication: but the question is, whether still observing and so practising, a person may be received to the true Christian church, as the Jews were, although they yet practised Moses’s ceremonies?

These things duly pondered, in the fear and presence of God, it will appear how vain the allegation is, from that tender and honourable respect to God’s ordinances now vanishing from the Jews, and their weak consciences about the same, to prove the same tenderness to Satan’s inventions, and [to] the consciences of men in the renouncing of paganical, Turkish, anti-christian, yea, and I add Judaical worships now, when once the time of their full vanishing was come.

[Sidenote: Not one degree of sight of, or sorrow for anti-christian abominations; yet a necessity of cutting off from the false before union to the true church, ministry, worship, &c.]

To conclude, although I prescribe not such a measure of sight of, or sorrow for anti-christian abominations—I speak in respect of degrees, which it pleaseth the Father of lights to dispense variously, to one more, to another less—yet, I believe it absolutely necessary to see and bewail so much as may amount to cut off the soul from the false church, whether national, parishional, or any other falsely constituted church, ministry, worship, and government of it.[253]

CHAP. XV.

_Mr. Cotton._ “Ans. 3. To places of scripture which you object, Isa. lii. 11; 2 Cor. vi. 17; Rev. xviii. 4, we answer, two of them make nothing to your purpose: for that of Isaiah and the other of the Revelation, speak of local separation, which yourself know we have made, and yet you say, you do not apprehend that to be sufficient. As for that place of the Corinthians, it only requireth coming out from idolaters in the fellowship of their idolatry. No marriages were they to make with them, no feasts were they to hold with them in the idol’s temple: no intimate familiarity were they to maintain with them, nor any fellowship were they to keep with them in the unfruitful works of darkness; and this is all which that place requireth. But what makes all this to prove, that we may not receive such persons to church fellowship as yourself confess to be godly, and who do professedly renounce and bewail all known sin, and would renounce more if they knew more, although it may be they do not see the utmost skirts of all that pollution they have sometimes been defiled with: as the patriarchs saw not the pollution of their polygamy. But that you may plainly see this place is wrested beside the apostle’s scope when you argue from it, that such persons are not fit matter for church fellowship as are defiled with any remnants of anti-christian pollution, nor such churches any more to be accounted churches as do receive such amongst them: consider, I pray you, were there not at that time in the church of Corinth such as partook with the idolaters in the idol’s temple? And was not this the touching of an unclean thing? And did this sin reject these members from church fellowship before conviction? Or did it evacuate their church estate for not casting out such members?”

_Answ._ The scriptures, or writings of truth, are those heavenly righteous scales wherein all our controversies must be tried, and that blessed star that leads all those souls to Jesus that seek him. But, saith Mr. Cotton, two of those scriptures alleged by me, Isa. lii. 11, Rev. xviii. 4, which I brought to prove a necessity of leaving the false before a joining to the true church, they speak of local separation, which, saith he, yourself know we have made.[254]

[Sidenote: Mr. Cotton cannot make both comings forth of Babel, both in the type and antitype, to be local.]

For that local and typical separation from Babylon, Isa. lii. [11,] I could not well have believed that Mr. Cotton or any would make that coming forth of Babel in the antitype, Rev. xviii. 4, to be local and material also. What civil state, nation, or country in the world, in the antitype, must now be called Babel? Certainly, if any, then Babel itself properly so called; but there we find, as before, a true church of Jesus Christ, 1 Pet. v. [13.]

[Sidenote: If a local Babel, then also now a local Judea and temple, &c., come out of Babel, not material, but mystical.]

Secondly, if Babel be local now whence God’s people are called, then must there be a local Judea, a land of Canaan also, into which they are called; and where shall both that Babel and Canaan be found in all the comings forth that have been made from the church of Rome in these last times? But Mr. Cotton having made a local departure from Old England in Europe to New England in America, can he satisfy his own soul, or the souls of other men, that he hath obeyed that voice, “Come out of Babel, my people, partake not of her sins,” &c? Doth he count the very land of England literally Babel, and so consequently Egypt and Sodom, Rev. xi. 8, and the land of New England Judea, Canaan? &c.

[Sidenote: The Lord Jesus hath broken down the difference of places and persons. Two chiefest causes of God’s indignation against England. These two particulars I should be humbly ready to make proof of.]

The Lord Jesus, John iv., clearly breaks down all difference of places, and, Acts x., all difference of persons; and for myself, I acknowledge the land of England, the civil laws, government, and people of England, not to be inferior to any under heaven. Only two things I shall humbly suggest unto my dear countrymen, whether more high and honourable at the helm of government, or more inferior, who labour and sail in this famous ship of England’s commonwealth, as the greatest causes, fountains, and top roots of all the indignation of the Most High against the state and country; first, that the whole nation and generations of men have been forced, though unregenerate and unrepentant, to pretend and assume the name of Christ Jesus, which only belongs, according to the institution of the Lord Jesus, to truly regenerate and repenting souls. Secondly, that all others dissenting from them, whether Jews or Gentiles, their countrymen especially, for strangers have a liberty, have not been permitted civil cohabitation in this world with them, but have been distressed and persecuted by them.[255]

[Sidenote: The soul’s captivity to false worship is not local, but a guilt, and not only so, but a habit or disposition of spiritual sleep, whoredom, drunkenness, &c.]

But to return; the sum of my controversy with Mr. Cotton is, whether or no that false worshipping of the true God be not only a spiritual guilt liable to God’s sentence and plagues, but also an habit, frequently compared in the prophets, and Rev. xvii., to a spirit and disposition of spiritual drunkenness and whoredom, a soul-sleep and a soul-sickness: so that as by the change of a chair, chamber, or bed, a sick or sleepy man, whore or drunkard, are not changed, but they remain the same still, until that disposition of sickness, sleepiness, drunkenness, whoredom be put off, and a new habit of spiritual health, watchfulness, sobriety, chastity be put on.

CHAP. XVI.

Now concerning that scripture, 2 Cor. vi., Mr. Cotton here confesseth it holdeth forth five things that the repenting Corinthians were called out in, from the unrepenting:

First, in the fellowship of their idolatry.

2. From making marriages with them.

3. From feasting in their idols’ temples.

4. From intimate familiarity with them.

5. From all fellowship in the unfruitful works of darkness.

[Sidenote: The benefits of the repenting English, their coming forth from the impenitent English in those former five particulars mentioned by Mr. Cotton.]

_Answ._ If regenerate and truly repenting English thus come forth from the unregenerate and unrepenting, how would the name of the Lord Jesus be sanctified, the jealousy of the Lord pacified, their own souls cleansed, judgments prevented, yea, and one good means practised toward the convincing and saving of the souls of such from whom in these particulars they depart, and dare not have fellowship with: especially when in all civil things they walk unblameably, in quiet and helpful cohabitation, righteous and faithful dealing, and cheerful submission to civil laws, orders, levies, customs, &c.

Yea; but Mr. Cotton demands, what makes all this to prove that godly persons, who professedly renounce all known sin, may not be received to church fellowship, although they see not the utmost skirts of their pollution, as the patriarchs saw not the pollution of their polygamy?

[Sidenote: The sins of God’s people are sometimes reputed to be of ignorance, when they are of negligence, and yet ignorance excuseth not wholly.]

_Answ._ I repeat the former distinction of godly persons, who possibly may live in ungodly practices, especially of false worship, and then, according to Mr. Cotton’s own interpretation of this place to the Corinthians, they came not forth. And I add, if there be any voice of Christ in the mouths of his witnesses against these sins, they are not then of ignorance, but of negligence, and spiritual hardness, against the ways of God’s fear, against Isa. lxiii. [17,] &c.

[Sidenote: A case put to Mr. Cotton. No cause of more shame for whoredom against an husband’s bed, than against the bed of God’s worship. The case of polygamy, or many wives of the fathers.]

Moreover, our question is not of the utmost skirts of pollution, but the substance of a true or false bed of worship, Cant. i. 16, in respect of coming out of the false, before the entrance into the true. And yet I believe that Mr. Cotton being to receive a person to church fellowship, who formerly hath been infamous for corporal whoredom, he would not give his consent to receive such an one without sound repentance for the filthiness of her skirts, Lam. i. [9,] not only in actual whoredoms, but also in whorish speeches, gestures, appearances, provocation. And why should there be a greater strictness for the skirts of common whoredom than of spiritual and soul whoredom, against the chastity of God’s worship? And therefore to that instance of the fathers’ polygamy, I answer: first, by observing what great sins godly persons may possibly live and long continue in, notwithstanding godliness in the root. Secondly, I ask if any person, of whose godliness Mr. Cotton hath had long persuasion, should believe and maintain, as questionless the fathers’ had grounds satisfying their consciences for what they did, that he ought to have many wives, and accordingly so practised:—I say, I ask, whether Mr. Cotton would receive such a godly person to church fellowship? yea, I ask, whether the church of the Jews, had they seen this evil, would have received such a proselyte from the Gentiles? and when it was seen, whether any persons so practising would have been suffered amongst them? But, lastly, what was this personal sin of these godly persons? Was it any matter of God’s worship, any joining with a false church, ministry, worship, government, from whence they were to come, before they could constitute his true church, and enjoy his worship, ministry, government? &c.

Mr. Cotton concludeth this passage thus: “The church of Corinth had such as partook with idolaters in their idols’ temple, and was not this,” saith he, “touching of an unclean thing, and did this reject these members from church fellowship before conviction? and did it evacuate their church estate for not casting out such members?”

_Answ._ This was an unclean thing indeed, from which God calls his people in this place, with glorious promises of receiving them: and Mr. Cotton confesseth that after conviction any member, obstinate in these unclean touches, ought to be rejected; for, said he, did this sin reject these members from church fellowship before conviction?

[Sidenote: It lesseneth not a rebellion that it is in a multitude: hence a city in Israel idolatrous was to be destroyed.]

And upon the same ground, that one obstinate person ought to be rejected out of church estate, upon the same ground, if a greater company or church were obstinate in such unclean touches, and so consequently in a rebellion against Christ, ought every sound Christian church to reject them, and every sound member to withdraw from them.

[Sidenote: Obstinacy that casteth out, will keep out from communion with the Lord Jesus in his church.]

And hence further it is clear, that if such unclean touches obstinately maintained, as Mr. Cotton confesseth and practiseth, be a ground of rejection of a person in the church, questionless it is a ground of rejection when such persons are to join unto the church. And if obstinacy in the whole church after conviction be a ground for such a church’s rejection, questionless such a church or number of persons obstinate in such evils cannot congregate, nor become a true constituted church of Jesus Christ.

[Sidenote: The church of Corinth, and every true church, separate from idols as a chaste virgin to Christ.]

The greatest question here would be, whether the Corinthians in their first constitution were separate or no from such idol temples? and this Mr. Cotton neither doth nor can deny, a church estate being a state of marriage unto Jesus Christ; and so Paul professedly saith, he had espoused them as a chaste virgin to Christ Jesus, 2 Cor. xi. [2.]

CHAP. XVII.

Mr. Cotton proceeds to answer some other allegations which I produced from the confession of sin made by John’s disciples, and the proselyte Gentiles before they were admitted into church fellowship, Matt. iii. 6; Acts xix. 18, unto which he returneth a threefold answer: “The first is grounded upon his apparent mistake of my words in a grant of mine, viz., such a confession and renunciation is not absolutely necessary, if the substance of true repentance be discerned. Whence,” saith he, “according to your own confession, such persons as have the substance of true repentance may be a true church.”

[Sidenote: The substance of true general repentance in all God’s children, though living in many gross abominations of false worship, ministry, &c. Not the same measure and degrees of repentance in all.]

I answer, it is clear in the progress of the whole controversy, that I ever intend by the substance of true repentance, not that general grace of repentance which all God’s people have, as Luther, a monk, and going to, yea, publishing the German mass, and those famous bishops burnt for Christ in Queen Mary’s days; but that substance of repentance for those false ways of worship, church, ministry, &c., in which God’s people have lived, although the confessing and renouncing of them be not so

## particularly expressed, and with such godly sorrow and indignation as

some express, and may well become: And indeed the whole scope of that caution was for Christian moderation and gentleness toward the several sorts of God’s people, professing particular repentance for their spiritual captivity and bondage; during which captivity also, I readily acknowledge the substance of repentance, and of all the graces of Christ in general.

[Sidenote: Mr. Cotton.]

In his second answer, Mr. Cotton saith, I “grant with the one hand, and take away with the other; for he denies it necessary to the admission of members, that every one should be convinced of the sinfulness of every sipping of the whore’s cup, ‘for,’ saith he, ‘every sipping of a drunkard’s cup is not sinful.’”

[Sidenote: Some have drunk deep of the whore’s cup, and some but sipped yet intoxicated.]

_Answer._ First he doth not rightly allege my words; for a little before he confesseth my words to be, that anti-christian drunkenness and whoredom is to be confessed of all such as have drunk of the whore’s cup, or but sipped of it. In which words I plainly distinguished between such as have drunk deeper of her cup, as papists, popish priests, &c., and such, as in comparison have but sipped, as God’s own people; who yet by such sipping have been so intoxicated, as to practice spiritual whoredom against Christ, in submitting to false churches, ministry, worship, &c.

Secondly, whereas he saith every sipping of a drunkard’s cup is not sinful:—

I answer: neither the least sipping, nor constant drinking out of the cup which a drunkard useth to drink in, is sinful; but every drunken sip, which is our question, is questionless sinful, and so consequently to be avoided by the sober, whether the cup of corporal or spiritual drunkenness.

CHAP. XVIII.

[Sidenote: Mr. Cotton.]

_Mr. Cotton._ “Yea; but,” saith he, “the three thousand Jews were admitted when they repented of their murdering of Christ, although they never saw all the superstitious leavenings wherewith the Pharisees had bewitched them: and so no doubt may godly persons now, although they be not yet convinced of every passage of anti-christian superstition, &c.; and that upon this ground, that spiritual whoredom and drunkenness is not so soon discerned as corporal.”

[_Answer._] I answer, it is not indeed so easily discerned, and yet not the less sinful, but infinitely transcendent, as much as spiritual sobriety exceeds corporal, and the bed of the most high God, exceeds the beds of men, who are but dust and ashes.

[Sidenote: The first Christians the best pattern for all Christians now. The power of true repentance for killing of Christ.]

Secondly, I answer, the converted Jews, although they saw not all the leavenings of the Pharisees, yet they mourned for killing of Christ, and embraced him in his worship, ministry, government, and were added to his church: and oh! that the least beams of light and sparkles of heat were in mine own, and others’ souls, which were kindled by the Holy Spirit of God in those famous converts at the preaching of Peter, Acts ii. The true Christ now in his worship, ministry, &c. being discerned, and repentance for persecuting and killing of him being expressed, there necessarily follows a withdrawing from the church, ministry, and worship of the false Christ, and submission unto the true: and this is the sum and substance of our controversy.

[Sidenote: Mr. Cotton.]

Concerning the confession of sins unto John, he grants the disciples of John confessed their sins, the publicans theirs, the soldiers theirs, the people theirs; but, saith he, “it appears not that they confessed their pharisaical pollution.”

And concerning the confession Acts xix. 18, [19,] he saith, it is not expressed “that they confessed all their deeds.”

_Answer._ If both these confessed their notorious sins, as Mr. Cotton expresseth, why not as well their notorious sins against God, their idolatries, superstitious worships, &c? Surely throughout the whole scripture, the matters of God and his worship are first and most tenderly handled; his people are ever described by the title of his worshippers, and his enemies by the title of worshippers of false gods, and worshipping the true after a false manner; and to prove this were to bring forth a candle to the bright shining of the sun at noon day.

CHAP. XIX.

_Mr. Cotton._ His third answer is; “But to satisfy you more fully, and the Lord make you willing in true meekness of spirit to receive satisfaction, the body of the members do in general profess, that the reason of their coming over to us was that they might be freed from the bondage of human inventions and ordinances, as their souls groaned under, for which also they profess their hearty sorrow, so far as through ignorance or infirmity they have been defiled. Beside, in our daily meetings, and specially in the times of our solemn humiliations, we generally all of us bewail all our former pollutions wherewith we have defiled ourselves and the holy things of God, in our former administrations and communions; but we rather choose to do it than talk of it. And we can but wonder how you can so boldly and resolutely renounce all the churches of God, for neglect of that which you know not whether they have neglected or no, and before you have admonished us of our sinfulness in such neglect, if it be found amongst us.”

[Sidenote: How can a soul truly oppose anti-christ, that endures not to have his name questioned.]

_Answer._ I answer, with humble desires to the Father of lights for the true meekness and wisdom of his Spirit, here is mention of human inventions and ordinances, and defiling themselves and holy things of God in former administrations and communions, and yet no mention what such inventions and ordinances, what such administrations and communions were. “We rather choose to do it,” saith he, “than to talk of it;” which makes me call to mind an expression of an eminent and worthy person amongst them in a solemn conference, viz., What need we speak of anti-christ, can we not enjoy our liberties without inveighing against anti-christ? &c.

[Sidenote: Mr. Cotton witnessing against a national church, and yet holding fellowship with it.]

The truth is, I acknowledge their witness against ceremonies and bishops; but that yet they see not the evil of a national church, notwithstanding they constitute only particular and independent [congregations,] let their constant practice speak, in still joining with such churches and ministers in the ordinances of the word and prayer, and their persecuting of myself for my humble, and faithful, and constant admonishing of them, of such unclean walking between a particular church, which they only profess to be Christ’s, and a national [one], which Mr. Cotton professeth to separate from.[256]

[Sidenote: Impossible for the answerer to be ignorant of their church estate, as Mr. Cotton pretendeth.]

But how could I possibly be ignorant, as he seemeth to charge me, of their state, when being from first to last in fellowship with them, an officer amongst them, had private and public agitations concerning their state and condition with all or most of their ministers, and at last suffered for such admonitions to them, the misery of a winter’s banishment amongst the barbarians? and yet, saith he, “You know not what we have done, neither have you admonished us of our sinfulness.”

CHAP. XX.

[Sidenote: Mr. Cotton.]

A third scripture which I produced was Haggai ii. 13, 14, 15, desiring that the place might be thoroughly weighed, and that the Lord might please to hold the scales himself, the prophet there telling the church of the Jews, that if a person unclean by a dead body touch holy things, those holy things become unclean unto them: and so, saith he, in this nation, and so is every work of their hands and that which they offer is unclean; whence I inferred, that even church covenants made, and ordinances practised, by persons polluted through spiritual deadness, and filthiness of communion, such covenants and ordinances become unclean unto them, and are profaned by them.

_Mr. Cotton._ Mr. Cotton answers, “your purpose was to prove that churches cannot be constituted by such persons as are unclean by anti-christian pollutions; or if they be so constituted they are not to be communicated with, but separated from. But the prophet acknowledgeth the whole church of the Jews to be unclean, and yet neither denies them to be a church truly constituted, nor stirs up himself or others to separate from them.”

[Sidenote: The church of the Jews a national church truly constituted, therefore not to be separated from.]

_Answer._ I acknowledge the true constitution of the church of the Jews, and affirm that this their true constitution was the reason why they were not to be separated from: for being a national church, ceremonial and typical, their excommunication was either putting to death in, or captivity out of that ceremonial Canaan. Hence Shalmaneser’s carrying the ten tribes captive out of this land, is said to be the casting of them out of God’s sight, 2 Kings xvii. [18,] which was their excommunication.

[Sidenote: Death and captivity in the national church, typed out spiritual death and captivity in the particular.]

Accordingly in the particular Christian churches, Christ Jesus cuts off by spiritual death, which is excommunication: or for want of due execution of justice by that ordinance in his kingdom, he sells the church into spiritual captivity, to confused, Babylonish lords and worships, and so drives them out of his sight.

[Sidenote: Ceremonial uncleanness in the national church, typed out moral uncleanness in the particular.]

Now from the consequent of this place in Haggai mine argument stands good; and Mr. Cotton here acknowledgeth it, that holy things may be all unclean to God’s people, when they lie in their uncleanness, as this people did. Those scriptures, Lev. xvi. and Num. xix., which discourse of typical and ceremonial uncleanness, he acknowledgeth to type out in the gospel the moral uncleanness either of dead works, Eph. v. 11, or dead persons, 2 Cor. vi. 14, or dead world, Gal. vi. 14. And in this place of Haggai, he acknowledgeth that God’s people, prince and people, were defiled by worldliness, in which condition, saith he, their oblations, their bodily labours, were all unclean, and found neither acceptance nor blessing from the Lord.

Therefore saith he afterward: “In the church godly Christians themselves, while they attend to the world more than to the things of God, are unclean in the sight of God; therefore the church cannot be constituted of such; or if it be constitute of such, the people of God must separate from them.” And, lastly, he saith, “the church of Christ and members thereof must separate themselves from their hypocrisy, and worldliness, else they and their duties will [still] be unclean in the sight of God, notwithstanding their church estate.”

_Answ._ What have I more spoken than Mr. Cotton himself hath uttered in this his explication and application of this scripture? As,

First, that godly persons may become defiled and unclean by hypocrisy and worldliness.

[Sidenote: Mr. Cotton’s own confession concerning unclean worships, even of godly persons.]

Secondly, while they lie in such a condition of uncleanness all their offerings, persons, labours, are unclean in the sight of God, and have neither acceptance nor blessing from him; but they and their duties are unclean in his sight, notwithstanding their church estate.

Thirdly, the church of Christ cannot be constituted of such godly persons, when defiled with such worldliness.

Fourthly, the church consisting of such worldly persons, though otherwise godly and Christian, the people of God must separate from them.

[Sidenote: Inferences from Master Cotton’s grant.]

These are Mr. Cotton’s own express words which justify:[257]

First, my former distinction of godly persons in their personal respect, between God and themselves; and yet becoming ungodly in their outward defilements.

Secondly, they justify my assertion of a necessity of cleansing from anti-christian filthiness, and communions with dead works, dead worships, dead persons in God’s worship, if the touches of the dead world, or immoderate love of it, do so defile, as Mr. Cotton here affirmeth.

Thirdly, if, as he saith, the church cannot be constituted of such godly persons as are defiled by immoderate love of the world, much less can it be constituted of godly persons defiled with the dead inventions, worships, communions of unregenerate and ungodly persons.

Fourthly, he justifies a separation from such churches, if so constituted, or so constituting; because though worldliness be adultery against God, James iv. [4,] yet not comparable to spiritual adultery of a false bed of worship, ministry, &c.

CHAP. XXI.

_Mr. Cotton_ proceedeth: “The second stumbling block or offence which you have taken at the way of these churches, is that you conceive us to walk between Christ and anti-christ. First, in practising separation here, and not repenting of our preaching and printing against it in our own country. Secondly, in reproaching yourself at Salem, and others for separation. Thirdly, in particular, that myself have conceived and spoken, that separation is a way that God hath not prospered; yet, say you, the truth of the church’s way depends not upon the countenance of men, or upon outward peace and liberty.”

Unto this he answers, “that they halt not; but walk in the midst of two extremes, the one of being defiled with the pollution of other churches, the other of renouncing the churches for the remnant of pollutions.”

This moderation he, with ingenuous moderation, professeth he sees no cause to repent of, &c.

_Answ._ With the Lord’s gracious assistance, we shall prove this middle walking to be no less than halting; for which we shall show cause of repentance, beseeching Him that is a Prince and a Saviour to give repentance unto his Israel, Acts v. 31.

First, Mr. Cotton himself confesseth, that no national, provincial, diocesan, or parish church, wherein some truly godly are not, are true churches. Secondly, he practiseth no church estate, but such as is constituted only of godly persons, nor admitteth any unregenerate or ungodly person.[258] Thirdly, he confesseth a church of Christ cannot be constituted of such godly persons who are in bondage to the inordinate love of the world. Fourthly, if a church consist of such, God’s people ought to separate from them.[259]

[Sidenote: Mr. Cotton extenuates and minceth the root, mass, and substance of the matter of national churches, which he acknowledgeth to be unregenerate, not yet born again, by naming only a remnant of pollutions. The estate of the godly mingled with the ungodly in worships. The state of men must be faithfully discovered unto them.]

Upon these his own confessions, I earnestly beseech Mr. Cotton, and all that fear God, to ponder how he can say he walks with an even foot between two extremes, when, according to his own confession, national churches, parish churches, yea, a church constituted of godly persons given to inordinate love of the world, are false and to be separated from: and yet he will not have the parish church to be separated from for the remnant of pollution, I conceive he meaneth ceremonies and bishops, notwithstanding that he also acknowledged that the generality of every parish in England consisteth of unregenerate persons, and of thousands inbondaged, not only to worldliness, but also ignorance, superstition, scoffing, swearing, cursing, whoredom, drunkenness, theft, lying. What are two or three or more of regenerate and godly persons in such communions, but as two or three roses or lilies in a wilderness? a few grains of good corn in a heap of chaff? a few sheep among herds of wolves or swine, or (if more civil) flocks of goats? a little good dough swallowed up with a whole bushel of leaven? or a little precious gold confounded and mingled with a whole heap of dross? The Searcher of all hearts knows I write not this to reproach any, knowing that myself am by nature a child of wrath, and that the Father of mercies shows mercy to whom and when he will; but for the name of Christ Jesus, in loving faithfulness to my countrymen’s souls, and [in] defence of truth, I remember my worthy adversary of that state and condition from which his confessions say he must separate, his practice in gathering of churches seems to say he doth separate; and yet he professeth there are but some remnants of pollution amongst them, for which he dares not separate.[260]

CHAP. XXII.

_Mr. Cotton._ “Secondly,” saith he, “I know no man that reproacheth Salem for their separation, nor do I believe that they do separate; howsoever, if any do reproach them for it, I think it a sin meet to be censured, but not with so deep a censure as to excommunicate all the churches, or to separate from them before it do appear that they do tolerate their members in such their causeless reproachings. We confess the errors of men are to be contended against, not with reproaches, but the sword of the Spirit; but on the other side, the failings of the churches are not forthwith to be healed by separation. It is not chirurgery but butchery to heal every sore in a member with no other but abscission from the body.”

_Answ._ The church of Salem was known to profess separation, and was generally and publicly reproached, and I could mention a case wherein she was punished for it implicitly.[261]

[Sidenote: Mr. Cotton seems to be both for and yet against separation.]

Mr. Cotton here confesseth these two things, which I leave to himself to reconcile with his former profession here and elsewhere against separation. First, saith he, if any reproach them for separation it is a sin meet to be censured. Secondly, the churches themselves may be separated from, who tolerate their members in such causeless reproachings. In these latter passages he seems, as in other his confessions and practices mentioned to be for it, sensible of shame, disgrace, or reproach to be cast on it.

[Sidenote: Mr. Cotton’s own confessions are sufficient answers to himself.]

I grant with him the failings of churches are not forthwith to be healed by separation; yet himself, within a few lines, confesseth there is a lawful separation from churches that do but tolerate their members in causeless reproaches.

[Sidenote: Not for a sore of infirmity, but a leprosy or gangrene of obstinacy, ought a person to be cut off. Mr. Cotton deeply guilty of cruelty both against consciences and bodies in persecuting of them, yet cries out against the appearance of due severity in the church of Christ.]

I confess also that it is not chirurgery but butchery, to heal every sore with no other medicine but with abscission from the body: yet himself confesseth before, that even churches of godly persons must be separated from, for immoderate worldliness: and again here he confesseth they may be separated from, when they tolerate their members in such their causeless reproachings. Beside, it is not every sore of infirmity or ignorance, but an ulcer or gangrene of obstinacy, for which I maintained that a person ought to be cut off, or a church separated from. But if he call that butchery, conscientiously and peaceably to separate from a spiritual communion of a church or society, what shall it be called by the second Adam, the Lord Jesus, who gives names to all creatures and all

## actions, to cut off persons, them and theirs, branch and root, from any

civil being in their territories; and consequently from the whole world, were their territories so large, because their consciences dare not bow down to any worship but what they believe the Lord Jesus appointed, and being also otherwise subject to the civil state and laws thereof.[262]

CHAP. XXIII.

Thirdly, whereas I urged a speech of his own, _viz._ that God had not prospered the way of separation, and conceives that I understood him of outward prosperity: he affirms the puritans to have been worse used in England than the separatist, and thus writes: “The meeting of the separatists may be known to the officers in court and winked at, when the conventicles of the puritans, as they call them, shall be hunted out with all diligence, and pursued with more violence than any law can justify.”

[Sidenote: God’s controversy for persecution.]

_Answer._ Doubtless the controversy of God hath been great with this land, that either of both have been so violently pursued and persecuted. I believe they are both the witnesses of several truths of Jesus Christ, against an impenitent and unchristian profession of the name of the Lord Jesus.

[Sidenote: The sufferings of the separatists and puritans in England compared. Mr. Udall, Mr. Penry, Mr. Barrow, Mr. Greenwood.]

Now for their sufferings: as the puritans have not comparably suffered, as but seldom congregating in separate assemblies from the common,[263] so have not any of them suffered unto death for the way of nonconformity to ceremonies, &c. Indeed the worthy witness Mr. Udall,[264] was near unto death for his witness against bishops and ceremonies;[265] but Mr. Penry,[266] Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their gibbets on their shoulders, and were hanged with him and for him, in the way of separation:[267] many more have been condemned to die, banished and choaked in prisons, I could produce upon occasion.

[Sidenote: Few conscientious separatists, but first were puritans. The nonconformist’s grounds enforce separation.]

Again, I believe that there hardly hath ever been a conscientious separatist, who was not first a puritan: for, as Mr. Canne hath unanswerably proved,[268] the grounds and principles of the puritans against bishops and ceremonies, and profaneness of people professing Christ, and the necessity of Christ’s flock and discipline, must necessarily, if truly followed, lead on to and enforce a separation from such ways, worships, and worshippers, to seek out the true way of God’s worship according to Christ Jesus.

But what should be the reason, since the separatist witnesseth against the root of the church constitution itself, that yet he should find, as Mr. Cotton saith, more favour than the puritan or nonconformist?

[Sidenote: Most of the separation of the lower sort of people.]

Doubtless the reasons are evident: first, most of God’s servants who, out of sight of the ignorance, unbelief, and profaneness of the body of the national church, have separated and durst not have longer fellowship with it:—I say, most of them have been poor and low, and not such gainful customers to the bishops, their courts and officers.

[Sidenote: The poverty of Mr. Ainsworth. The nonconformists have been a fair booty for bishops.]

That worthy instrument of Christ’s praise, Mr. Ainsworth, during some time, and some time of his great labours in Holland, lived upon ninepence per week, with roots boiled, &c.[269] Whereas on the other side, such of God’s servants as have been nonconformists have had fair estates, been great persons, have had rich livings and benefices, of which the bishops and theirs, like greedy wolves, have made the more desirable prey.

[Sidenote: The separatists have been professed enemies; but the puritans in many things professed friends and subjects to the bishops.]

Secondly, it is a principle in nature to prefer a professed enemy, before a pretended friend. Such as have separated have been looked at by the bishops and theirs, as known and professed enemies: whereas the puritans professed subjection, and have submitted to the bishops, their courts, their officers, their common prayer and worships: and yet, as the bishops have well known, with no greater affection than the Israelites bore their Egyptian cruel taskmasters.

[Sidenote: Mr. Cotton.]

He saith, “God hath not prospered the way of separation with peace amongst themselves, and growth of grace.”

[Sidenote: A false church may enforce a present peace greater (though false) grace than the true spouse of Christ Jesus. God’s people have found infinite sweetness and peace in some times of their holy communion. Breaches have been and must be among all God’s people, to make them celebrate the Lord’s holy ordinances according to due order.]

_Answer._ The want of peace may befal the truest churches of the Lord Jesus [as] at Antioch, Corinth, Galatia, who were exercised with great distractions. Secondly, it is a common character of a false church, maintained by the smith’s and cutler’s shop, to enjoy a quiet calm and peaceable tranquillity, none daring, for fear of civil punishment, to question, object, or differ from the common road and custom. Thus sings that great whore, the anti-christian church, Rev. xviii. [7,] _I sit as a queen, am no widow, see no sorrow_: while Christ’s dearest complains she is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God’s people in that way, have sometimes long enjoyed sweet peace and soul contentment in England, Holland, New England, and other places, and would not have exchanged a day of such an holy and peaceable harmony for thousands in the courts of princes, seeing no other, and in sincerity seeking after the Lord Jesus. And yet, I humbly conceive, that as David with the princes, and thirty thousand Israelites, carrying the ark on the shoulders of the oxen, leaped and danced with great rejoicing, until God smote Uzzah for his error and disorder, and made a breach, and a teaching monument of Perez Uzzah, the breach of Uzzah: so in like manner all those celebrations of the spiritual ark or ordinances, which yet I have known, although for the present accompanied with great rejoicing and triumphing, yet as they have not been after the due order, so have they all met with, and still must, a Perez Uzzah, breaches and divisions, until the Lord Jesus discover, direct, and encourage his servants in his own due holy order and appointment.

[Sidenote: Many graceless Judases amongst God’s people. Multitudes of gracious and holy persons that have professed separation.]

And for growth in grace, notwithstanding that amongst all sorts of God’s witnesses some false brethren creep in as cheaters, and spies, and Judases, dishonouring the name of Christ Jesus, and betraying his witnesses: yet Satan himself, the accuser of the saints, cannot but confess that multitudes of God’s witnesses, reproached with the names of Brownists, and anabaptists, have kept themselves from the error of the wicked, and grow in grace and knowledge of the Lord Jesus, endeavouring to cleanse themselves from all filthiness both of flesh and spirit, and to finish holiness in the fear of God. I will not make odious and envious comparisons, but desire that all that name the name of the Lord Jesus may depart wholly and for ever from iniquity.

CHAP. XXIV.

[Sidenote: Mr. Cotton.]

Lastly he addeth, “That such as erring through simplicity and tenderness, have grown in grace, have grown also to discern their lawful liberty in the hearing of the word from English preachers.”[270]

[Sidenote: Four sorts of backsliders from separation far from growth in grace.]

_Answer._ I will not question the uprightness of some who have gone back from many truths of God which they have professed: yet mine own experience of four sorts who have backslidden I shall report, for a warning to all into whose hands these may come, to be like Antipas, Rev. ii. [13,] a faithful witness to the death, to any of the truths of the Lord Jesus, which he shall please to betrust them with:

[Sidenote: Some backsliding turn to familism.]

First, I have known no small number of such turn to absolute Familism, and under their pretences of great raptures of love deny all obedience to, or seeking after the pure ordinances and appointments of the Lord Jesus.

[Sidenote: Some to profaneness.]

Secondly, others have laid the reins upon the necks of their consciences, and like the dog licked up their vomit of former looseness and profaneness of lip and life; and have been so far from growing in grace, that they have turned the grace of God into wantonness.

[Sidenote: Some to persecuting of others.]

Thirdly, others backsliding have lost the beauty and shining of a tender conscience toward God, and of a merciful compassion toward men, becoming most fierce persecutors of their own formerly fellow-witnesses, and of any other who have differed in conscience from them.

[Sidenote: Some to languishing in sorrow and sadness, &c.]

Lastly, others although preserved from familism, profaneness, and persecuting of others, yet the leaf of their Christian course hath withered, the latter beauty and savour of their holiness hath not been like their former; and they have confessed and do, their sin, their weakness, their bondage, and wish they were at liberty in their former freedom; and some have gone with little peace, but sorrow to their graves, confessing to myself and others, that God never prospered them, in soul or body, since they sold away his truth, which once they had bought and made profession of it never to sell it.

CHAP. XXV.

[Sidenote: Mr. Cotton.]

Yea; but, saith he, “they have grown to discern their lawful liberty, to return to the hearing of the word from English preachers.”

[Sidenote: Mr. Canne’s answer to Mr. Robinson’s liberty of hearing.]

_Answer._ Here I might engage myself in a controversy, which neither this treatise will permit, nor is there need, since it hath pleased the Father of lights to stir up the spirit of a faithful witness of his truth in this particular, Mr. Canne, to make a large and faithful reply to a book, printed in Mr. Robinson’s name, tending to prove such a lawful liberty.[271]

[Sidenote: Mr. Cotton’s confession concerning the ministry.]

For such excellent and worthy persons whom Mr. Cotton here intends by the name of English preachers, I acknowledge myself unworthy to hold the candle to them: yet I shall humbly present what Mr. Cotton himself professeth in three particulars:

First, concerning this title, English preachers.

Secondly, hearing the word from such English preachers.

Thirdly, the lawful calling of such to the ministry or service, according to Christ Jesus.

[Sidenote: ποίμενες διδασκαλοὶ ἐπισκοποὶ πρεσβυτεροὶ Matt. xxviii. μαθητέυειν. Preachers and pastors far different.]

For the first, he acknowledgeth, that the ordinary ministers of the gospel are pastors, teachers, bishops, overseers, elders, and that their proper work is to feed and govern a truly converted, holy, and godly people, gathered into a flock or church estate; and not properly preachers to convert, beget, make disciples, which the apostles and evangelists professedly were. Now then, that man that professeth himself a minister, and professeth to feed a flock or church with the ordinances of word and prayer, he must needs acknowledge that his proper work is not to preach for conversion, which is most preposterous amongst a converted Christian people, fed up with ordinances in church estate. So that, according to Mr. Cotton’s confession, English preachers are not pastors, teachers, bishops, elders, but preachers of glad news, evangelists, men sent to convert, and gather churches, apostles, ambassadors, trumpeters, with proclamation from the King of kings, to convert, subdue, bring in rebellious, unconverted, unbelieving, unchristian souls to the obedience and subjection of the Lord Jesus.

[Sidenote: Conversion in a church accidental.]

I readily confess that at the pastor’s, or shepherd’s feeding of his flock, and the prophet’s prophecying in the church, an unbeliever coming in is convinced, falls on his face and acknowledgeth God to be there: yet this is accidental that any unbeliever should come in; and the pastor’s work is to feed his flock, Acts xx. [28,] and prophecy is not for unbelievers, but for them that believe, to edify, exhort, and comfort the church, 1 Cor. xiv. 3, 22.

[Sidenote: Personal repentance wrought in thousands by godly persons in popish ministries.]

I also readily acknowledge, that it hath pleased God to work a personal repentance in the hearts of thousands in Germany, England, Low Countries, France, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain, Rome, not only by such men who decline the name of bishops, priests, deacons, the constituted ministry of England hitherto; but also by such as have owned them, as Luther remaining a monk, and famous holy men remaining and burning Lord Bishops. For all this hath been under the notion of ministers feeding their flocks, not of preachers sent to convert the unconverted and unbelieving.

[Sidenote: To preach mainly for conversion of that people to whom a man stands shepherd, as to a converted people and flock of Christ, a dangerous disorder. God’s people must seek after a ministry sent by Christ to convert.]

This passage I present for two reasons; First because so many excellent and worthy persons mainly preach for conversion, as conceiving, and that truly, the body of the people of England to be in a natural and unregenerate estate; and yet account they themselves fixed and constant officers and ministers to particular parishes or congregations, unto whom they also administer the holy things of God, though sometimes few, and sometimes none regenerate or new born have been found amongst them; which is a matter of high concernment touching the name of the Lord Jesus Christ, and the souls of men. Secondly, that in these great earthquakes, wherein it pleaseth God to shake foundations civil and spiritual, such a ministry of Christ Jesus may be sought after whose proper work is preaching, for converting and gathering of true penitents to the fellowship of the Son of God.

CHAP. XXVI.

[Sidenote: Mr. Cotton.]

The second thing which Mr. Cotton himself hath professed concerning English preachers is, that “although the word, yet not the seals may be received from them: because,” saith he, “there is no communion in hearing, and the word is to be preached to all, but the seals,” he conceives, and that rightly, “are profaned in being dispensed to the ungodly, &c.”

[Sidenote: The communion or fellowship of the word taught in a church estate.]

_Answer._ Mr. Cotton himself maintaineth, that “the dispensing of the word in a church estate, is Christ’s feeding of his flock, Cant. i. 8: Christ’s kissing of his spouse, or wife, Cant. i. 2: Christ’s embracing of his spouse in the marriage bed, Cant. i. 16: Christ’s nursing of his children at his wife’s breast, Cant. iv.:” and is there no communion between the shepherd and his sheep? the husband and his wife in chaste kisses and embraces? and the mother and her child at the breast?

Besides, he confesseth, that that fellowship in the gospel, Phil. i. 5, is a fellowship or communion in the apostles’ doctrine, community, breaking of bread, and prayer, in which the first church continued, Acts ii. 46. All which overthrows that doctrine of a lawful participation of the word and prayer in a church estate, where it is not lawful to communicate in the breaking of bread or seals.[272]

CHAP. XXVII.

[Sidenote: Eminent ministers, so accounted in Old England, profess themselves private Christians in New England.]

Thirdly, concerning the lawful commission or calling of English preachers. Mr. Cotton himself, and others most eminent in New England, have freely confest, that notwithstanding their former profession of ministry in Old England, yea, in New England, until they received a calling from a particular church, that they were but private Christians.[273]

Secondly, that Christ Jesus hath appointed no other calling to the ministry, but such as they practise in New England; and therefore consequently, that all other which is not from a particular congregation of godly persons, is none of Christ’s.[274]

[Sidenote: False callings or commissions for the ministry.]

As first, a calling or commission received from the bishops.

Secondly, from a parish of natural and unregenerate persons.

Thirdly, from some few godly persons, yet remaining in church fellowship after the parish way.

Lastly, that eminent gifts and abilities are but qualifications fitting and preparing for a call or office, according to 1 Tim. iii. Tit. i. All which premises duly considered, I humbly desire of the Father of lights, that Mr. Cotton, and all that fear God, may try what will abide the fiery trial in this particular, when the Lord Jesus shall be revealed in flaming fire, &c.

CHAP. XXVIII.

[Sidenote: Mr. Cotton.]

The close of his letter is an answer to a passage of mine, which he repeateth in an objection thus: “But this you fear is to condemn the witnesses of Jesus, the separate churches in London and elsewhere, and our jealous God will visit us for such arrearages: yea, the curse of the angel to Meroz will fall upon us, because we come not forth to help Jehovah against the mighty: we pray not for them, we come not at them, (but at parishes frequently); yea, we reproach and censure them.”

To which he answereth, “that neither Christ nor his apostles after him, nor prophets before him, ever delivered that way. That they fear not the angel’s curse, because it is not to help Jehovah but Satan, to withdraw people from the parishes where they have found more presence of Christ, and evidence of his Spirit, than in separated churches: that they pray not for them, because they cannot pray in faith for a blessing upon their separation: and that it is little comfort to hear of separated churches, as being the inventions of men; and blames them, that being desirous of reformation, they stumble not only at the inventions of men, but for their sakes at the ordinances of the Lord: because they separate not only from the parishes, but from the church at Plymouth, and of that whereof Mr. Lathrop was pastor,[275] who, as he saith, not only refuse all the inventions of men, but choose to serve the Lord in his own ordinances. Only, lastly, he professeth his inward sorrow that myself help erring, though zealous souls, against the mighty ordinances of the Lord, which whosoever stumble at shall be broken, because whosoever will not kiss the Son, that is, will not hear and embrace the words of his mouth, shall perish in their way.”

_Answer._ However Mr. Cotton believes and writes of this point, yet hath he not duly considered these following particulars.

[Sidenote: The garden of the churches of both Old and New Testament, planted with an hedge or wall of separation from the world. When God’s people neglect to maintain that hedge or wall, God hath turned his garden into a wilderness.]

First, the faithful labours of many witnesses of Jesus Christ, extant to the world, abundantly proving, that the church of the Jews under the Old Testament in the type, and the church of the Christians under the New Testament in the antitype, were both separate from the world; and that when they have opened a gap in the hedge, or wall of separation, between the garden of the church and the wilderness of the world, God hath ever broke down the wall itself, removed the candlestick, &c. and made his garden a wilderness, as at this day. And that therefore if he will ever please to restore his garden and paradise again, it must of necessity be walled in peculiarly unto himself from the world, and that all that shall be saved out of the world are to be transplanted out of the wilderness of the world, and added unto his church or garden.[276]

[Sidenote: The nonconformist’s grounds necessarily enforce a separation of the church from the unclean, in clean and holy things.]

Secondly, that all the grounds and principles leading to oppose bishops, ceremonies, common prayer, prostitution of the ordinances of Christ to the ungodly, and to the true practice of Christ’s own ordinances, do necessarily, as before I intimated, and Mr. Canne hath fully proved, conclude a separation of holy from unholy, penitent from impenitent, godly from ungodly, &c; and that to frame any other building upon such grounds and foundations, is no other than to raise the form of a square house upon the keel of a ship, which will never prove a soul saving true ark or church of Jesus Christ, according to the pattern.

[Sidenote: The great suffering for this cause.]

Thirdly, the multitudes of holy and faithful men and women, who since Queen Mary’s days have witnessed this truth by writing, disputing, and in suffering loss of goods and friends, in imprisonments, banishments, death, &c.—I confess the nonconformists have suffered also; but they that have suffered for this cause, have far exceeded, in not only witnessing to those grounds of the nonconformists, but to those truths also, the unavoidable conclusions of the nonconformists’ principles.

[Sidenote: Mr. Cotton’s and others’ zealous practice of separation in New England. Mr. Cotton allowing liberty to frequent those parishes in Old England: which parishes he himself persecutes in New England.]

Fourthly, what is that which Mr. Cotton and so many hundreds fearing God in New England walk in, but a way of separation? Of what matter do they profess to constitute their churches, but of true godly persons? In what form do they cast this matter, but by a voluntary uniting, or adding of such godly persons, whom they carefully examine, and cause to make a public confession of sin, and profession of their knowledge and grace in Christ?[277] Nay; when other English have attempted to set up a congregation after the parishional way, have they not been suppressed? Yea; have they not professedly and lately answered many worthy persons, whom they account godly ministers and people, that they could not permit them to live in the same commonwealth together with them, if they set up any other church and worship than what themselves practise?[278] Let their own souls, and the souls of others seriously ponder in the fear of God, what should be the reason why themselves so practising, should persecute others for not leaving open a gap of liberty to escape persecution and the cross of Christ, by frequenting the parishes in Old England, which parishes themselves persecute in New England, and will not permit them to breathe in the common air amongst them.

[Sidenote: A great mystery in the escaping of the cross of Christ.]

Fifthly, in the parishes, which Mr. Cotton holds but the inventions of men,[279] however they would have liberty to frequent the worship of the word, yet they separate from the sacraments; and yet, according to Mr. Cotton’s own principles, as before, there is as true communion in the ministration of the word in a church estate as in the seals: what mystery should be in this, but that here also the cross or gibbet of Christ may be avoided in a great measure, if persons come to church, &c.

[Sidenote: The New English churches pretended by some to be purer than the first established by the apostles.]

Lastly, however, he saith, he hath not found such presence of Christ, and evidence of his Spirit in such churches, as in the parishes: what should be the reason of their great rejoicings and boastings of their own separations in New England, insomuch that some of the most eminent amongst them have affirmed that even the apostles’ churches were not so pure? Surely if the same New English churches were in Old England, they could not meet without persecution, which therefore in Old England they avoid by frequenting the way of church worship, which in New England they persecute—the parishes.

[Sidenote: The reformation desired now had been accounted heresy in Edward the Sixth’s days.]

Upon these considerations, how can Mr. Cotton be offended that I should help (as he calls them) any zealous souls, not against the mighty ordinances of the Lord Jesus, but to seek after the Lord Jesus without halting? Yea; why should Mr. Cotton, or any desirous to practise reformation, kindle a fire of persecution against such zealous souls, especially considering that themselves, had they so inveighed against bishops, common prayer, &c., in Edward the Sixth’s days, had been accounted as great heretics, in those reforming times, as any now can be in these? yet would it have been then, and since hath it been, great oppression and tyranny to persecute their consciences, and still will it be for them to persecute the consciences of others in Old or New England.

[Sidenote: Persecution is unjust oppression wheresoever.]

How can I better end than Mr. Cotton doth, by warning, that all that will not kiss the Son, that is, hear and embrace the words of his mouth, shall perish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul to whom these lines may come, seriously to consider in this controversy, if the Lord Jesus were himself in person in Old or New England, what church, what ministry, what worship, what government he would set up, and what persecution he would practise toward them that would not receive Him?[280]

FOOTNOTES

[1] Bancroft’s Hist. of U. S. i. 342. Knowles’ Life of R. Williams, p. 31.

[2] See Broadmead Records, Introd. p. xxii.

[3] Neal’s Hist. of N. England, i. 141, 144. Baillie’s Dissuasive, p. 66. Mather’s Magnalia, i. 19.

[4] Neal, i. 144. Bancroft, i. 350. Cotton Mather’s Magnalia,