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Title: The Bloudy Tenent of Persecution for Cause of Conscience Discussed and Mr. Cotton's Letter Examined and Answered
Author: Williams, Roger
Language: English
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FOR CAUSE OF CONSCIENCE DISCUSSED AND MR. COTTON'S LETTER EXAMINED AND
ANSWERED***
available by Internet Archive (https://archive.org)
Note: Images of the original pages are available through
Internet Archive. See
https://archive.org/details/bloudytenentofpe00will_1
THE BLOUDY TENENT OF PERSECUTION.
* * * * * *
THE HANSERD KNOLLYS SOCIETY,
FOR THE PUBLICATION OF THE WORKS OF EARLY ENGLISH AND OTHER BAPTIST
WRITERS.
Treasurer.
CHARLES JONES, ESQ.
Honorary Secretaries.
EDWARD B. UNDERHILL, ESQ.
REV. WILLIAM JONES.
Secretary.
MR. GEORGE OFFOR, JUN.
Council.
REV. J. ACWORTH, LL.D.
— JOSEPH ANGUS, M.A.
— C. M. BIRRELL.
— CALEB EVANS BIRT, M.A.
— WILLIAM HENRY BLACK.
— WILLIAM BROCK.
— THOMAS BURDITT.
— JABEZ BURNS, D.D.
— F. A. COX, D.D., LL.D.
— T. S. CRISP.
— B. DAVIES, PH. D.
— B. EVANS.
— B. GODWIN, D.D.
— F. W. GOTCH, M.A.
— W. GROSER.
— J. H. HINTON, M.A.
— J. HOBY, D.D.
CHARLES THEODORE JONES, ESQ.
G. F. KEMP, ESQ.
GEORGE LOWE, ESQ. F.R.S.
REV. W. H. MURCH, D.D.
— J. P. MURSELL.
— THOMAS FOX NEWMAN.
GEORGE OFFOR, ESQ.
REV. G. H. ORCHARD.
— J. J. OWEN.
— T. POTTENGER.
— THOMAS PRICE, D.D.
J. READ, ESQ.
REV. ROBERT ROFF
— JOSHUA RUSSELL.
— J. SPRIGG, M.A.
— EDWARD STEANE, D.D.
— CHARLES STOVEL.
— THOMAS THOMAS.
— FREDERICK TRESTRAIL.
It has been a matter of regret with many, that the writings of the early
members and ministers of the Baptist churches of this country should be
comparatively so little known. The present appears to be a favourable
time to reprint such of them as may be deemed worthy of perpetuation,
from their historical or theological importance.
These writings are confined to no peculiarity of sentiment, but embrace
every topic of divine truth, which the word of God presents for the
salvation of the believer, as well as for the regulation of the church of
Christ.
To the Baptists, belongs the honour of first asserting in this land, and
of establishing on the immutable basis of just argument and scripture
rule, the right of every man to worship God as conscience dictates, in
submission only to divine command.
Rejecting the authority of men in matters of faith, they wrote with
great simplicity and directness of purpose. Scripture alone was their
authority, and excepting some of their polemical works, their productions
are remarkably free from that parade of learning which was the fault of
their age.
They were not, however, destitute of learning. Most of the early Baptists
had had an university education: and if this privilege was not enjoyed by
their successors, it was because the national seats of learning denied it
to them. The names of Bampfield, Canne, Cornwell, Danvers, Delaune, Du
Veil, Denne, Grantham, Jessey, Knollys, Smyth, and Tombes, are sufficient
to prove that the Baptist churches were not destitute of able and learned
expounders of their sentiments, eminent for their attainments in both
classical and divine knowledge.
The historical value of the works which it is proposed to reproduce,
is very great. Their authors exercised no mean influence on the course
of national affairs during the period of Cromwell’s protectorate, and
they became in subsequent reigns, as they had been in times preceding
the Commonwealth, the especial objects of ecclesiastical and political
persecution. Some of the works which it is desired to publish will also
embrace the period of the Reformation, and illustrate the sufferings
endured, by the baptists of that eventful period, for conscience sake.
As theological writers they are characterized by fervour of spirit; deep
study of the word of God; great facility of application of divine truths
to passing events; a holy attachment to “the truth as it is in Jesus;”
clear and pungent exhibitions of the word of life; an uncompromising
adherence to the scriptures as the rule of doctrine, practice, and
ecclesiastical organization and discipline; and finally, a fearless
following of their convictions, derived from the divine oracles.
Works of this kind are also wanting for our congregational and family
libraries. It is to be feared that too many of us are ignorant of our own
history, and of the great and good men who lost all in the maintenance of
our principles.
The series of proposed volumes will include the works of both General
and Particular Baptists; Records and Manuscripts relating to the rise
and progress of Baptist churches; Translations of such works as may
illustrate the sufferings of the Baptists and the extension of their
principles, together with such Documents as are to be found only in large
historical collections, or may not yet have appeared in an accessible
form. On the Baptismal controversy only those treatises will be given,
which are of acknowledged worth or historic value. The whole will be
accompanied with biographical notices of the authors, and with such notes
and illustrations as may be essential to their completeness.
The publications will consist of works produced before the close of
the seventeenth century. The following list comprises the names of
some of the authors whose works are intended to form part of the
series;—Bampfield, Blackwood, Bunyan, Canne, Collier, Collins, Cornwall,
Danvers, Delaune, Denne, Du Veil, Drapes, Grantham, Griffith, Helwys,
How, Jeffrey, Jessey, Keach, Kiffin, King, Knollys, Lawrence, Palmer,
Powell, Pendarves, Smyth, Stennett, Tombes, Roger Williams, &c.
Terms of Subscription.
1. Every subscriber of ten shillings and sixpence annually will
be entitled to one copy of every work issued during the year of
his subscription. Two volumes at least will be published for
the 10s. 6d.
2. Subscriptions will be considered due, in advance on the
first of January of every year.
3. Ministers and Sunday Schools obtaining each _ten_
subscribers annually, will be entitled to one copy of every
work published in the year for which such subscriptions are
paid.
4. Books will be delivered, free of expense, in London,
Edinburgh, and Dublin, from which places they will be sent at
the cost of the subscriber by any channel he may appoint.
Subscriptions will be received by the Treasurer, at Vassall Road,
Kennington; by the Honorary Secretaries, Mr. UNDERHILL, of Newmarket
House, Nailsworth; Rev. W. Jones, at Stepney College; or by any member
of the Council; also by Mr. G. OFFOR, jun., Secretary, Baptist Mission
House, Moorgate Street, London, to whom all communications for the
Society should be addressed, or at the Depository, B. L. GREEN’S, 68,
Paternoster Row.
* * * * * *
THE
BLOUDY TENENT
OF
PERSECUTION
FOR
CAUSE OF CONSCIENCE DISCUSSED:
AND
MR. COTTON’S LETTER
EXAMINED AND ANSWERED.
BY ROGER WILLIAMS.
EDITED FOR
The Hanserd Knollys Society,
BY
EDWARD BEAN UNDERHILL.
LONDON:
PRINTED FOR THE SOCIETY,
BY J. HADDON, CASTLE STREET, FINSBURY.
1848.
A BIOGRAPHICAL INTRODUCTION.
It was on the 1st day of December, in the year 1630, that Mr. Roger
Williams, with his wife, embarked at Bristol for America, in the ship
Lyon, Captain William Pierce.
Two years and a half before, a number of eminent and enthusiastic men
had gone forth, animated by religious principles and purposes, to seek
a home and a refuge from persecution on the wild and untenanted shores
of Massachusetts Bay. Charles I. had announced his design of ruling
the English people by arbitrary power, only a few days before a patent
for the Company of Massachusetts Bay passed the seals.[1] No provision
was made in this document for the exercise of religious liberty. The
emigrants were puritans, and although they had suffered long for
conscience’ sake, on this subject their views were as contracted as
those of their brethren who in Elizabeth’s reign sought the overthrow of
England’s hierarchy.[2] The patent secured to them, however, to a great
extent, a legislative independence of the mother country; but they soon
employed that power to persecute differing consciences.
The emigrants landed at Salem at the end of June, 1629. A few mud
hovels alone marked the place of their future abode. On their passage
they arranged the order of their government, and bound themselves by
solemn covenant to each other and the Lord. As religion was the cause
of their abandonment of their native land, so was its establishment
their first care. At their request a few of the settlers at Plymouth,
where in 1620 a colony had been established by the members of Mr. John
Robinson’s church, came over to assist and advise on the arrangement of
their church polity. After several conferences, the order determined
on was the congregational, and measures were immediately taken for the
choice of elders and deacons. A day of fasting and prayer was appointed,
and thirty persons covenanted together to walk in the ways of God. Mr.
Skelton was chosen pastor, Mr. Higginson teacher, both puritan clergymen
of celebrity, and Mr. Houghton ruling elder. They agreed with the church
at Plymouth, “That the children of the faithful are church members with
their parents, and that their baptism is a seal of their being so.”[3]
The church was thus self-constituted. It owned no allegiance to bishop,
priest, or king. It recognized but one authority—the King of saints: but
one rule—the word of God. The new system did not, however, meet with
the approbation of all this little company. Some still fondly clung to
the episcopacy of their native land, and to the more imposing rites of
their mother church. The main body of the emigrants did not altogether
refuse to have communion with the church which had so unnaturally driven
them away; but, as they said, they separated from her corruptions, and
rejected the human inventions in worship which they discovered in her
fold. Not so all. Liberty of worship they desired indeed, but not a
new form of polity. Two brothers, John and Samuel Browne, the one a
lawyer, the other a merchant, were the leaders of this little band. They
wished the continuance of the Common Prayer, of the ceremonies usually
observed in the administration of baptism and the Lord’s Supper, and a
wider door for the entrance of members into a church state. Dissatisfied
with the new order of things, they set up a separate assembly. This was
a mutiny against the state, as well as against the church; and proving
incorrigible, the brothers were sent home in “the Lyon’s Whelp.”[4]
In the year 1630, a large addition was made to the pilgrim band, on the
arrival of Governor Winthrop. Not less than 1500 persons accompanied
him, to escape the bigotry and persecuting spirit of Laud. Several new
settlements were formed, and the seat of the colonial government was
fixed at Boston. Though sincere in their attachment to true religion, and
desirous of practising its duties unmolested by episcopal tyranny, they
thought not of toleration for others. No such idea had dawned upon them.
They were prepared to practise over other consciences the like tyranny to
that from which they had fled.
With nobler views than these did Mr. Williams disembark at Boston, after
a very tempestuous voyage, on the 5th of February in the year 1631. The
infant colony had suffered very much during the winter from the severity
of the weather, and the scarcity of provisions. The arrival of the Lyon
was welcomed with gratitude, as the friendly interposition of the hand of
God.[5]
Roger Williams was at this time little more than thirty years of age—“a
young minister, godly and zealous, having precious gifts.”[6] Tradition
tells us, that he was born in Wales: that he was in some way related to
Cromwell: that his parents were in humble life: and that he owed his
education to Sir Edward Coke, who, accidentally observing his attention
at public worship, and ascertaining the accuracy of the notes he took of
the sermon, sent him to the University of Oxford. All this may or may not
be true; but it is evident that his education was liberal, and that he
had a good acquaintance with the classics and the original languages of
the scriptures.
He himself informs us, that in his early years his heart was imbued with
spiritual life. “From my childhood, the Father of lights and mercies
touched my soul with a love to himself, to his only begotten, the true
Lord Jesus, to his holy scriptures.”[7] At this time he must have been
about twelve years old. His first studies were directed to the law,
probably at the suggestion of his patron. He became early attached to
those democratic principles which are so ably stated in the “Bloudy
Tenent,” and to those rights of liberty which found so able a defender
in the aged Coke. Subsequently, however, he turned his attention to
theology, and assumed the charge of a parish. It was during this period
that he became acquainted with the leading emigrants to America; and he
appears to have been the most decided amongst them in their opposition to
the liturgy, ceremonies, and hierarchy of the English church.[8] It is
probable that it was upon the subject of the grievances they endured, he
had the interview with King James of which he speaks in a letter written
late in life.[9]
It was a notable year, both in Old and in New England, in which Williams
sought a refuge for conscience amid the wilds of America. Autocratic
rule was decided upon by the infatuated Charles, and the utterance of
the most arbitrary principles from the pulpits of the court clergy was
encouraged. Doctrines subversive of popular rights were taught, and the
sermons containing them published at the king’s special command. Laud
assumed a similar authority in ecclesiastical affairs. With unscrupulous
zeal and severity he sought to extirpate puritanism from the church. The
Calvinistic interpretation of the articles was condemned, and Bishop
Davenant was rebuked for a sermon which he preached upon the 17th. The
puritans were to a man Calvinists, the Laudean party were Arminians. And
as if to give the former practical proof of the lengths to which Laud was
prepared to go, and to shut them up either to silence or to voluntary
banishment, Leighton, for his “Plea against Prelacy,” was this year
committed to prison for life, fined £10,000, degraded from his ministry,
whipped, pilloried, his ears cut off, his nose slit, and his face branded
with a hot iron. From this tyranny over thought and conscience Williams
fled, only to bear his testimony against similar outrages upon conscience
and human rights in the New World—to find the same principles in active
operation among the very men who like him had suffered, and who like him
sought relief on that distant shore.
No sooner had Mr. Williams landed at Boston, than we find him declaring
his opinion, that “the magistrate might not punish a breach of the
sabbath, nor any other offence, as it was a breach of the first
table.”[10] Moreover, so impure did he deem the communion of the
church of England, that he hesitated to hold communion with any church
that continued in any manner favourable to it. This was, however, the
case with the church at Boston. It refused to regard the hierarchy
and parishional assemblies of the English church as portions of the
abominations of anti-christ. It permitted its members, when in England,
to commune with it, in hearing the word and in the private administration
of the sacraments.[11] Thus while separating from its corruptions, the
emigrants clave to it with a fond pertinacity. This was displeasing to
the free soul of Williams. He refused to join the congregation at Boston.
It would have been a weak and sinful compliance with evil. He could not
regard the cruelties and severities, and oppression, exercised by the
church of England, with any feelings but those of indignation. That could
not be the true church of Christ on whose skirts was found sprinkled the
blood of saints and martyrs. He therefore gladly accepted the invitation
of the church at Salem, and a few weeks after his arrival he left Boston
to enter upon the pastorate there.
But on the very same day on which he commenced his ministry at Salem
(April 12), the General Court of the Colony expressed its disapprobation
of the step, and required the church to forbear any further proceeding.
This was an arbitrary and unjust interference with the rights of the
Salem church. As a congregational and independent community, it had a
perfect right to select Mr. Williams for its pastor. The choice of its
ministry is one of the church’s most sacred privileges, to be exercised
only in subordination to the laws and to the will of its great Head.
This right the General Court most flagrantly violated, and thus laid the
foundation for that course of resistance which eventually led to the
banishment of Mr. Williams.[12]
To the civil government of the colony Mr. Williams was prepared to give
all due submission. Very soon after his arrival, he entered his name
upon the list of those who desired to be made freemen, and on the 12th
of May took the customary oaths. Yet as if to bring into conflict at
the earliest moment, and to excite the expression of those generous
sentiments on religious and civil liberty which animated the soul of
Mr. Williams, on that very day the court “ordered and agreed, that for
the time to come, no man shall be admitted to the freedom of this body
politic, but such as are members of some of the churches within the
limits of the same.” Thus a theocracy was established. The government
belonged to the saints. They alone could rule in the commonwealth, or
be capable of the exercise of civil rights. “Not only was the door of
calling to magistracy shut against natural and unregenerate men, though
excellently fitted for civil offices, but also against the best and
ablest servants of God, except they be entered into church estate.”[13]
This was to follow, according to Williams’ idea, “Moses’ church
constitution,” “to pluck up the roots and foundations of all common
society in the world, to turn the garden and paradise of the church and
saints into the field of the civil state of the world, and to reduce the
world to the first chaos or confusion.” Our readers will find his reasons
at large, against this perilous course, in the subsequent pages of this
volume.[14]
As peace could not be enjoyed at Salem, before the end of the summer
Mr. Williams withdrew to Plymouth; “where,” says Governor Bradford, “he
was freely entertained, according to our poor ability, and exercised
his gifts among us; and after some time was admitted a member of the
church, and his teaching well approved.”[15] Two years he laboured in
the ministry of the word among the pilgrim fathers; but it would seem
not without proclaiming those principles of freedom which had already
made him an object of jealousy. For on requesting his dismissal thence to
Salem, in the autumn of 1635, we find the elder, Mr. Brewster, persuading
the church at Plymouth to relinquish communion with him, lest he should
“run the same course of rigid separation and anabaptistry which Mr. John
Smith, the se-baptist, at Amsterdam, had done.”[16] It was during his
residence at Plymouth that he acquired that knowledge of the Indian
language, and that acquaintance with the chiefs of the Narragansetts,
which became so serviceable to him in his banishment.
His acceptance of their invitation afforded sincere and great pleasure
to the church at Salem. His former ministry amongst them had resulted
in a warm attachment, and not a few left Plymouth to place themselves
under his spiritual care. Two or three weeks only could have passed after
his return, when, on the 3rd of September, Mr. Cotton, his destined
antagonist in the strife on liberty of conscience, landed at Boston, in
company with Mr. Hooker and Mr. Stone; which “glorious triumvirate coming
together, made the poor people in the wilderness to say, That the God
of heaven had supplied them with what would in some sort answer their
three great necessities: _Cotton_ for their clothing, _Hooker_ for their
fishing, and _Stone_ for their building.”[17]
John Cotton was the son of a puritan lawyer. Educated at Cambridge,
he had acquired a large amount of learning; and by his study of the
schoolmen sharpened the natural acuteness and subtilty of his mind. In
theology he was a thorough Calvinist, and adopted in all their extent
the theocratic principles of the great Genevan reformer. On his arrival
in New England, he was immediately called upon to advise and arrange the
civil and ecclesiastical affairs of the colony. By his personal influence
the churches were settled in a regular and permanent form, and their
laws of discipline were finally determined by the platform adopted at
Cambridge in 1648. The civil laws were adjusted to the polity of the
church, and while nominally distinct, they supported and assisted each
other.[18]
Matter for complaint was soon discovered against Mr. Williams. At
Plymouth he had already urged objections relative to the royal patent,
under which the colonists held their lands. A manuscript treatise
concerning it now became the subject of consideration by the General
Court. In this work, Mr. Williams appears to have questioned the King’s
right to grant the possession of lands which did not belong to him, but
to the natives who hunted over them. Equity required that they should be
fairly purchased of the Indian possessors. Mr. Williams was “convented”
before the Court. Subsequently, he gave satisfaction to his judges of his
“intentions and loyalty,” and the matter was passed by. It will be seen,
however, that this accusation was revived, and declared to be one of the
causes of his banishment.[19]
For a few months, during the sickness of Mr. Skelton, Mr. Williams
continued his ministry without interruption, and with great acceptance.
On the 2nd of August, 1634, Mr. Skelton died, and the Salem church
shortly thereafter chose him to be their settled teacher. To this the
magistrates and ministers objected. His principles were obnoxious to
them. They sent a request to the church, that they would not ordain him.
But in the exercise of their undoubted right the church persisted, and
Mr. Williams was regularly inducted to the office of teacher.[20]
Occasion was soon found to punish the church and its refractory minister.
On November the 17th, he was summoned to appear before the Court, for
again teaching publicly “against the king’s patent, and our great sin
in claiming right thereby to this country: and for terming the churches
of England anti-christian.” A new accusation was made on the 30th of
the following April, 1635. He had taught publicly, it was said, “that a
magistrate ought not to tender an oath to an unregenerate man, for that
we thereby have communion with a wicked man in the worship of God, and
cause him to take the name of God in vain. He was heard before all the
ministers, and very clearly confuted.”[21] In the month of July he was
again summoned to Boston, and some other dangerous opinions were now laid
to his charge. He was accused of maintaining:—That the magistrate ought
not to punish the breach of the first table, otherwise than in such cases
as did disturb the civil peace:—That a man ought not to pray with the
unregenerate, though wife or child—That a man ought not to give thanks
after the sacrament, nor after meat. But the aggravation of his offences
was that, notwithstanding these crimes were charged upon him, the church
at Salem, in spite of the magisterial admonitions, and the exhortations
of the pastors, had called him to the office of teacher. To mark their
sense of this recusancy, the Salem people were refused, three days after,
the possession of a piece of land for which they had applied, and to
which they had a just claim.[22]
This flagrant wrong induced Mr. Williams and his church to write
admonitory letters to the churches of which these magistrates were
members, requesting them to admonish the magistrates of the criminality
of their conduct, it being a “breach of the rule of justice.” The letters
were thus addressed because the members of the churches were the only
freemen, and the only parties interested in the civil government of the
colony. They were without effect. His own people began to waver under
the pressure of ministerial power and influence. Mr. Williams’s health
too gave way, “by his excessive labours, preaching thrice a week, by
labours night and day in the field; and by travels night and day to go
and come from the Court.” Even his wife added to his affliction by her
reproaches, “till at length he drew her to partake with him in the error
of his way.”[23] He now declared his intention to withdraw communion
from all the churches in the Bay, and from Salem also if they would not
separate with him. His friend Endicot was imprisoned for justifying the
letter of admonition, and Mr. Sharpe was summoned to appear to answer for
the same. In October he was called before the Court for the last time.
All the ministers were present. They had already decided “that any one
was worthy of banishment who should obstinately assert, that the civil
magistrate might not intermeddle even to stop a church from apostacy and
heresy.”[24] His letters were read, which he justified; he maintained all
his opinions. After a disputation with Mr. Hooker, who could not “reduce
him from any of his errors,” he was sentenced to banishment in six weeks,
all the ministers, save one, approving of the deed.[25]
Before proceeding to detail the subsequent events of his history, it will
be necessary to make a few remarks on the topics of accusation brought
against Mr. Williams, and especially since they are often referred to in
the pages of the works now in the reader’s hands.
The causes of his banishment are given by Mr. Williams in p. 375 of this
volume, with which agrees Governor Winthrop’s testimony cited above. Mr.
Cotton, however, does not concur in this statement: the two last causes
he denies, giving as his reason, “that many are known to hold both those
opinions, and are yet tolerated not only to live in the commonwealth,
but also in the fellowship of the churches.” The other two points, he
likewise asserts, were held by some, who yet were permitted to enjoy
both civil and church liberties.[26] What then were the grounds of this
harsh proceeding according to Mr. Cotton? They were as follows:—“Two
things there were, which to my best observation, and remembrance, caused
the sentence of his banishment: and two other fell in, that hastened it.
1. His violent and tumultuous carriage against the patent.... 2. The
magistrates, and other members of the general Court upon intelligence of
some episcopal and malignant practices against the country, they made
an order of Court to take trial of the fidelity of the people, not by
imposing upon them, but by offering to them, an oath of fidelity. This
oath when it came abroad, he vehemently withstood it, and dissuaded
sundry from it, partly because it was, as he said, Christ’s prerogative
to have his office established by oath: partly because an oath was a
part of God’s worship, and God’s worship was not to be put upon carnal
persons, as he conceived many of the people to be.” The two concurring
causes were:—1. That notwithstanding his “heady and turbulent spirit,”
which induced the magistrates to advise the church at Salem not to call
him to the office of teacher, yet the major part of the church made
choice of him. And when for this the Court refused Salem the parcel of
land, Mr. Williams stirred up the church to unite with him in letters of
admonition to the churches “whereof those magistrates were members, to
admonish them of their open transgression of the rule of justice.” 2.
That when by letters from the ministers the Salem church was inclined to
abandon their teacher, Mr. Williams renounced communion with Salem and
all the churches in the Bay, refused to resort to public worship, and
preached to “sundry who began to resort to his family,” on the Lord’s
day.[27]
On examination, it is evident that the two statements do not
materially differ. Mr. Williams held the patents to be sinful “wherein
Christian kings, so called, are invested with right by virtue of
their Christianity, to take and give away the lands and countries of
other men.”[28] It were easy to represent opposition to the patent
of New England as overthrowing the foundation on which colonial laws
were framed, and as a denial of the power claimed by the ministers
and the General Court “to erect such a government of the church as is
most agreeable to the word.” Such was Mr. Cotton’s view, and which he
succeeded in impressing on the minds of the magistrates. Mr. Williams may
perhaps have acquired somewhat of his jealousy concerning these patents
from the instructions of Sir Edward Coke, who so nobly withstood the
indiscriminate granting of monopolies in the parliament of his native
land.[29] There can be no question that Williams was substantially right.
His own practice, when subsequently laying the basis for the state of
Rhode Island, evinces the equity, uprightness, and generosity of his
motives. Perhaps too his views upon the origin of all governmental power
may have had some influence in producing his opposition. He held that the
sovereignty lay in the hands of the people. No patent or royal rights
could therefore be alleged as against the popular will. That must make
rulers, confirm the laws, and control the acts of the executive. Before
it patents, privileges, and monopolies, the exclusive rights of a few,
must sink away.
Moreover, it is clear, from Cotton’s own statement, that this question
of the patent involved that of religious liberty. The colony claimed
under it the right of erecting a church, of framing an ecclesiastical
polity: and it exercised it. Ecclesiastical laws were made every whit
as stringent as the canons of the establishment of the mother country.
Already we have seen that church members alone could be freemen. Every
adult person was compelled to be present at public congregational
worship, and to support both ministry and church with payment of dues
enforced by magisterial power.[30] “Three months was, by the law, the
time of patience to the excommunicate, before the secular power was to
deal with him:” then the obstinate person might be fined, imprisoned, or
banished. Several persons were banished for noncompliance with the state
religion.[31] In 1644, a law was promulgated against the baptists, by
which “it is ordered and agreed, that if any person or persons, within
this jurisdiction, shall either openly condemn or oppose the baptizing
of infants,” or seduce others, or leave the congregation during the
administration of the rite, they “shall be sentenced to banishment.” The
same year we accordingly find that a poor man was tied up and whipped
for refusing to have his child sprinkled.[32] Heresy, blasphemy, and
some other the like crimes, exposed the culprit to expatriation. It
was against this course that Mr. Williams afterwards wrote his “Bloudy
Tenent;” and through the “sad evil” “of the civil magistrates dealing in
matters of conscience and religion, as also of persecuting and hunting
any for any matter merely spiritual and religious,” which he opposed, was
he banished.[33]
The question of the patent could not therefore be discussed in the
General Court without involving a discussion upon religious liberty. Mr.
Cotton has chosen to make most prominent, in his articles of accusation,
the question of the origin of the patent; the magistrate, whose
statement is adduced by Mr. Williams, places in the forefront that of
the magistrate’s power over conscience. As the matter stood, these two
subjects were allied. To doubt the one was to doubt the other. But Mr.
Williams was decided as to the iniquity of both.
On the subject of the denial of the oath of fidelity, it is evident, from
Mr. Cotton’s statement, that the oath owed its origin to intolerance.
Episcopacy should have no place under congregational rule, no more than
independency could be suffered to exist under the domination of the
English hierarchy. But Mr. Williams appears to have objected to the oath
chiefly on other grounds: it was allowed by all parties that oath-taking
was a religious act. If so, it was concluded by Mr. Williams, in entire
consistency with his other views, that, 1, It ought not to be forced
on any, so far as it was religious; nor, 2, could an unregenerate man
take part in what was thought to be an act of religious worship. Whether
an oath be a religious act, we shall not discuss; but on the admitted
principles of the parties engaged in this strife, Mr. Williams’s argument
seems to us irrefragable.
On the concurring causes referred to by Mr. Cotton, it will be
unnecessary to make extended comment. The first of these is treated
of at length in the second piece of this volume. Mr. Cotton and Mr.
Williams were representatives of the two great bodies of dissentients
from the law-established church of England. One party deemed it to
be an anti-christian church, its rites to be avoided, its ministry
forsaken, its communion abjured: these were the Separatists, or true
Nonconformists, to whom Mr. Williams belonged.[34] The other party,
although declaiming against the supposed corruptions of the church, loved
its stately service, its governmental patronage, its common prayer, and
its parishional assemblies:[35] these were the puritans who, in New
England, became Independents, or Congregationalists[36]—in Old England,
during the Commonwealth, chiefly Presbyterians, and some Independents: to
these Mr. Cotton belonged.
Mr. Williams thought it his duty to renounce all connection with
the oppressor of the Lord’s people, and also with those who still
held communion with her.[37] Let us not deem him too rigid in these
principles of separation. There can be no fellowship between Christ and
Belial. And if, as was indeed the case, the Anglican church too largely
exhibited those principles which were subversive of man’s inalienable
rights, exercised a tyrannous and intolerable sway over the bodies and
consciences of the people, and drove from her fold, as outcasts, many of
her best and holiest children,—it is no wonder that they should in return
regard her touch as polluting, her ecclesiastical frame as the work of
anti-christ. The Congregationalists introduced her spirit and practice
into the legislation of the New World, and it behoved every lover of true
liberty to stand aloof and separate from the evil. This did Mr. Williams.
He was right in regarding the relation of the Congregational polity to
the civil state in New England as _implicitly_ a national church state,
although that relation was denied to be _explicitly_ national by Mr.
Cotton and his brethren. “I affirm,” said Williams, “that that church
estate, that religion and worship which is commanded, or permitted to
be _but one_ in a country, nation, or province, _that_ church is not in
the nature of the particular churches of Christ, but in the nature of a
national or state church.”[38]
It is, however, to this controversy that we are indebted for the
second of the pieces reprinted in this volume. While wandering among
the uncivilized tribes of Indians, Mr. Cotton’s letter came into Mr.
Williams’s hands.[39] It seems to have been a part of a somewhat
extended correspondence between them, and to have originated in Mr.
Cotton’s twofold desire to correct the aberrations, as he deemed them,
of his old friend, and to shield himself from the charge of being not
only an accessory, but to some degree the instigator of the sentence
of banishment decreed against him. His defence of himself is unworthy
of his candour, and betrays, by its subtle distinctions and passionate
language, by his cruel insinuations and ready seizure of the most
trifling inaccuracies, a mind ill at ease and painfully conscious that
he had dealt both unjustly and unkindly with his former companion in
tribulation. By some means, but without his knowledge, Mr. Cotton’s
letter got into print, to him most “unwelcome;” and while in England, in
1644, Mr. Williams printed his reply. It will be seen that Mr. Williams
has given the whole of it: and with scrupulous fidelity, adding thereto
his remarks and reasonings. Mr. Cotton, however, did not hesitate to
aver the righteousness of the persecution and banishment which Williams
endured.[40]
In the Colonial Records, the date of Mr. Williams’s sentence is November
3, (1635). He immediately withdrew from all church communion with the
authors of his sufferings. A few attached friends assembled around him,
and preparations were made for departure.[41] It would seem that he
had, for some time, contemplated the formation of a settlement where
liberty, both civil and religious, should be enjoyed. This reached the
ears of his adversaries. His Lord’s day addresses were attractive to
many, and withdrew them from the congregations of the dominant sect.
Provoked at “the increase of concourse of people to him on the Lord’s
days in private,” and fearing the further extension of principles so
subversive of their state-church proceedings, they resolved on Mr.
Williams’s immediate deportation. Two or three months had to elapse, of
the additional time granted for his departure, before their sentence
could take effect. Delay was dangerous: therefore the Court met at Boston
on the 11th of January, 1636, and resolved that he should immediately
be shipped for England, in a vessel then riding at anchor in the bay. A
warrant was despatched summoning him to Boston. He returned answer that
his life was in hazard; and came not. A pinnace was sent to fetch him;
“but when they came at his house, they found he had been gone three days
before; but whither they could not learn.”[42]
His wife and two children, the youngest less than three months old, were
left behind. By a mortgage on his property at Salem he had raised money
to supply his wants. He then plunged into the untrodden wilds; being
“denied the common air to breathe in, and a civil cohabitation upon the
same common earth; yea, and also without mercy and human compassion,
exposed to winter miseries in a howling wilderness.”[43]
After fourteen weeks’ exposure to frost and snow, “not knowing what
bread or bed did mean,” he arrived at Seekonk,[44] on the east bank of
Pawtucket river. Here he began to build and plant. In the following
expressive lines he seems to refer to the kind support afforded him by
the Indians:—
“God’s providence is rich to his,
Let none distrustful be;
In wilderness, in great distress,
These ravens have fed me.”[45]
Their hospitality he requited throughout his long life by acts of
benevolence, and by unceasing efforts to benefit and befriend them. He
taught them Christianity; and was the first of the American pilgrims to
convey to these savage tribes the message of salvation.
Before his crops were ripe for harvest, he received intimation from
the governor of Plymouth, that he had “fallen into the edge of their
bounds,” and as they were loath to offend the people of the Bay, he was
requested to remove beyond their jurisdiction. With five companions he
embarked in his canoe, descending the river, till arriving at a little
cove on the opposite side, they were hailed by the Indians with the
cry of “_What cheer?_”[46] Cheered with this friendly salutation they
went ashore. Again embarking, and descending the stream, they reached
a spot at the mouth of the Mohassuck river, where they landed, near to
a spring—remaining to this day as an emblem of those vital blessings
which flow to society from true liberty. That spot is “holy ground,”
where sprung up the first civil polity in the world permitting freedom
to the human soul in things of God. There Roger Williams founded the
town of Providence. It was, and has ever been, the “refuge of distressed
consciences.” Persecution has never sullied its annals. Freedom to
worship God was the desire of its founder—for himself and for all, and he
nobly endured till it was accomplished.
It has been generally held that the fourteen weeks above referred to were
spent by Mr. Williams in traversing the wilderness, and in penetrating
the vast forests which separated Salem from Seekonk by land. Some doubts
have of late, however, been thrown upon this view.
It can scarcely be supposed that so long a time could have been
occupied in the land journey from Salem to Seekonk. The distance is
about fifty miles. Even if we allow a considerable addition to this,
occasioned by the detour rendered necessary to avoid the settlements
on the Bay, the time consumed cannot be accounted for. He himself has
given us no details of this eventful journey. Only passing references
to it occur in his various works. Yet these are of such a kind as to
render it more probable that his journey was made by sea, coasting
from place to place, holding intercourse with the native tribes, whose
language he had previously acquired.[47] His route by sea would be
not less than 200 miles, to accomplish which by his own unaided arm,
together with the interviews he undoubtedly held with the aborigines,
and the time necessarily allotted for repose, or spent in waiting for
favourable weather, might well fill the fourteen weeks he tells us his
journey lasted. His language supports this view, “Mr. Winthrop, he
says, privately wrote me _to steer my course_ to the Narraganset Bay.
I took his prudent motion, and waiving all other thoughts and emotions
_I steered my course_ from Salem, though in winter snow, into these
parts.” Again, “It pleased the Most High to direct my steps _into this
bay_;” which words would seem only applicable to a voyage by water. “I
was sorely _tossed_ for one fourteen weeks.” This language is evidently
such as would be most natural in referring to a passage by sea.[48] But
there is one paragraph in the present volume which would seem to decide
the question. It is found at page 386. “Had his soul [Cotton’s] been in
my soul’s case, exposed to the miseries, poverties, necessities, wants,
debts, _hardships of sea and land, in a banished condition_, he would,
I presume, reach forth a more merciful cordial to the afflicted.” Here
distinct reference is made to the sea as the scene of some of those
hardships he endured. It is moreover known that travelling at that time
was chiefly by water, that Williams was a skilful boatman, and that he
possessed a boat of his own soon after his settlement at Providence. In
the view of these particulars, we are constrained to the conclusion that
Mr. Williams journeyed by sea, often landing to seek for food, and to
hold intercourse with the natives as to his final settlement.[49]
On reaching Providence, the first object of Mr. Williams would be to
obtain possession of some land. This he acquired from the Narragansett
Indians, the owners of the soil surrounding the bay into which he had
steered his course. By a deed dated the 24th March, 1638, certain
lands and meadows were made over to him by the Indian chiefs which he
had purchased of them two years before, that is, at the time of his
settlement amongst them. He shortly after reconveyed these lands, to
his companions. In a deed dated 1661, he says, “I desired it might be
for a shelter for persons distressed for conscience. I then considering
the condition of divers of my distressed countrymen, I communicated my
said purchase unto my loving friends [whom he names], who then desired
to take shelter here with me.”[50] This worthy conception of his noble
mind was realized, and he lived to see a settled community formed wherein
liberty of conscience was a primary and fundamental law. Thirty-five
years afterward he could say, “Here, all over this colony, a great number
of weak and distressed souls, scattered, are flying hither from Old and
New England, the Most High and Only Wise hath, in his infinite wisdom,
provided this country and this corner as a shelter for the poor and
persecuted, according to their several persuasions.”[51]
The year 1638 witnessed the settlement of Rhode Island, from which
the state subsequently took its name, by some other parties, driven
from Massachusetts by the persecution of the ruling clerical power.
So great was the hatred or the envy felt towards the new colony, that
Massachusetts framed a law prohibiting the inhabitants of Providence from
coming within its bounds.[52] This was a cruel law, for thus trading
was hindered with the English vessels frequenting Boston, from whence
came the chief supplies of foreign goods. So great was the scarcity of
paper from this cause among the Rhode Islanders, that “the first of their
writings that are to be found, appear on small scraps of paper, wrote as
thick, and crowded as close as possible.” “God knows,” says Williams,
“that many thousand pounds cannot repay the very temporary losses I have
sustained,” by being debarred from Boston.[53]
In March 1639, Mr. Williams became a baptist, together with several more
of his companions in exile. As none in the colony had been baptized, a
Mr. Holliman was selected to baptize Mr. Williams, who then baptized
Mr. Holliman and ten others. Thus was founded the first baptist church
in America.[54] On the 1st of the following July, Mr. Williams and his
wife, with eight others, were excommunicated by the church at Salem, then
under the pastoral care of the celebrated Hugh Peters. Thus was destroyed
the last link which bound these exiles to the congregational churches
of New England, where infant baptism and persecution abode, as in other
churches, in sisterly embrace together.[55]
Mr. Williams appears to have remained pastor of the newly formed church
but a few months. For, while retaining all his original sentiments
upon the doctrines of God’s word, and the ordinances of the church, he
conceived a true ministry must derive its authority from direct apostolic
succession or endowment: that, therefore, without such a commission
he had no authority to assume the office of pastor, or be a teacher
in the house of God, or proclaim to the impenitent the saving mercies
of redemption. It is, however, by no means clear that he regarded the
latter as wrong, for we find him in after days desiring to print several
discourses which he had delivered amongst the Indians.[56] He seems
rather to have conceived that the church of Christ had so fallen into
apostacy, as to have lost both its right form and the due administration
of the ordinances, which could only be restored by some new apostolic,
or specially commissioned messenger from above. Various passages in the
present volume will be met with which favour this view:[57] the following
is from his “Hireling Ministry:” “In the poor small span of my life, I
desired to have been a diligent and constant observer, and have been
myself many ways engaged, in city, in country, in court, in schools, in
universities, in churches, in Old and New England, and yet cannot, in
the holy presence of God, bring in the result of a satisfying discovery,
that either the begetting ministry of the apostles or messengers to the
nations, or the feeding and nourishing ministry of pastors and teachers,
according to the first institution of the Lord Jesus, are yet restored
and extant.”[58] From this passage it would seem that his objections
were rather owing to the imperfection of the church in its revived
condition, than to the want of a right succession in the ministry. These
imperfections could be removed by a new apostolic ministry alone. He
therefore was opposed to “the office of any ministry, but such as the
Lord Jesus appointeth.” Perhaps in the following assertion of Mr. Cotton
we have the true expression of Mr. Williams’s views. He conceived “that
the apostacy of anti-christ hath so far corrupted all, that there can
be no recovery out of that apostacy till Christ shall send forth new
apostles to plant churches anew.”[59]
The constantly increasing number of settlers in the new colony rendered
a form of civil government necessary. A model was drawn up, of which
the essential principles were democratic. The power was invested in
the freemen, orderly assembled, or a major part of them. None were to
be accounted delinquents for doctrine, “provided it be not directly
repugnant to the government or laws established.” And a few months later
this was further confirmed by a special act, “that that law concerning
liberty of conscience in point of doctrine, be perpetuated.” Thus liberty
of conscience was the basis of the legislation of the colony of Rhode
Island, and its annals have remained to this day unsullied by the blot
of persecution.[60] But many were the examples of an opposite course
occurring in the neighbouring colony of Boston. Not satisfied with having
driven Williams and many more from their borders by their oppressive
measures against conscience, the General Court laid claim to jurisdiction
over the young and rapidly increasing settlements of the sons of liberty.
This, concurring with other causes, led the inhabitants of Rhode Island
and Providence to request Mr. Williams to take passage to England; and
there, if possible, obtain a charter defining their rights, and giving
them independent authority, freed from the intrusive interference of the
Massachusetts Bay.
In the month of June 1643, Mr. Williams set sail from New York
for England, for he was not permitted to enter the territories of
Massachusetts, and to ship from the more convenient port of Boston,
although his services in allaying Indian ferocity, and preventing by his
influence the attacks of the native tribes upon their settlements, were
of the highest value and of the most important kind.[61]
At the time of his arrival in England, the country was involved in the
horrors of civil war. By an ordinance dated Nov. 3, 1643, the affairs of
the colonies were intrusted to a board of commissioners, of which Lord
Warwick was the head. Aided by the influence of his friend, Sir Henry
Vane, Mr. Williams quickly obtained the charter he sought, dated March
14, 1644, giving to the “Providence Plantations in the Narragansett
Bay,” full power to rule themselves, by any form of government they
preferred.[62]
With this charter Mr. Williams, in the summer of the same year, returned
to New England, and landed at Boston, Sept. 17th, emboldened to tread
this forbidden ground by a commendatory letter to the Governor and
Assistants of the Bay, from several noblemen and members of parliament.
The first elections under this charter were held at Portsmouth in May
1641, when the General Assembly then constituted, proceeded to frame a
code of laws, and to commence the structure of their civil government.
It was declared in the act then passed, “that the form of government
established in Providence Plantations is DEMOCRATICAL, that is to say,
a government held by the free and voluntary consent of all, or the
greater part of the free inhabitants.” The conclusion of this Magna
Charta of Rhode Island is in these memorable words: “These are the laws
that concern all men, and these are the penalties for the transgression
thereof, which, by common consent, are ratified and established
throughout the whole colony. And otherwise than thus, what is herein
forbidden, all men may walk as their consciences persuade them, every one
in the name of his God. AND LET THE SAINTS OF THE MOST HIGH WALK IN THIS
COLONY WITHOUT MOLESTATION, IN THE NAME OF JEHOVAH THEIR GOD, FOR EVER
AND EVER.”[63] Mr. Roger Williams was chosen assistant, and in subsequent
years governor. Thus under the auspices of this noble-minded man was sown
the germ of modern democratic institutions, combining therewith the yet
more precious seed of religious liberty.
We here trace no further the history of Roger Williams in relation to
the state of which he was the honoured founder. To the period at which
we have arrived, their story is indissolubly allied together. Others,
imbued with his principles, henceforth took part in working out the
great and then unsolved problem—how liberty, civil and religious, could
exist in harmony with dutiful obedience to rightful laws. Posterity is
witness to the result. The great communities of the Old World are daily
approximating to that example, and recognizing the truth and power of
those principles which throw around the name of ROGER WILLIAMS a halo of
imperishable glory and renown.
The work of this eminent man, reprinted in the following pages, owes its
origin to the events we have detailed, and to some other very interesting
circumstances. In the first volume of the publications of the Hanserd
Knollys Society, will be found a piece, entitled “An Humble Supplication
to the King’s Majesty, as it was presented, 1620.” This was a baptist
production. It is a well arranged, clear, and concise argument against
persecution, and for liberty of conscience. Mr. Williams informs us
that this treatise was written by a prisoner in Newgate for conscience’
sake. So rigid was his confinement that paper, pens, and ink were denied
him. He had recourse to sheets of paper sent, by a friend in London, as
stoppers to the bottle containing his daily allowance of milk. He wrote
his thoughts in milk on the paper thus provided, and returned them to
his friend in the same way. “In such paper, written with milk, nothing
will appear; but the way of reading it by fire being known to this friend
who received the papers, he transcribed and kept together the papers,
although the author himself could not correct, nor view what himself had
written.”[64]
From this treatise was taken those arguments against persecution,[65]
which being replied to by Mr. Cotton, gave rise to the work of Mr.
Williams, and which he has so significantly called “The Bloudy Tenent of
Persecution Discussed.” Mr. Cotton tells us that this excerpt was sent to
him about the year 1635, by Mr. Williams, and that Mr. Williams, against
the “royal law of the love of the gospel, and without his knowledge,
published it, with his reply, adding thereto a refutation.”[66] A
contradictory and more particular account is, however, given of the
affair by Mr. Williams. No such letter or intercourse, he tells us,
passed between him and Mr. Cotton on this subject. The prisoner’s
arguments against persecution were presented to Mr. Cotton by Mr.
Hall, a congregational minister at Roxbury, to whom also Mr. Cotton’s
answer was addressed. Mr. Hall not being satisfied, sent the papers
to Mr. Williams _already printed_, who, therefore, conceiving that
being printed they were no longer _private_ papers, felt at liberty to
publish his discussion of Mr. Cotton’s principles.[67] At the time when
Mr. Cotton wrote the letter to Mr. Hall, he tells us that Mr. Williams
“did keep communion with all his brethren, and held loving acquaintance
with myself.” It must therefore have been written some time before the
banishment of Mr. Williams, and soon after the arrival of Mr. Cotton in
New England.
At the close of Mr. Cotton’s letter is found a reference to “a treatise
sent to some of the brethren late of Salem, who doubted as you do.” This
treatise is the “Model of Church and Civil Power,” the examination of
which forms the second part of the “Bloudy Tenent.”[68] The authorship of
it is attributed to Mr. Cotton by Mr. Williams. This Mr. Cotton denies.
He charges Mr. Williams with a “double falsehood:” First, in saying
that he wrote it; second, that the ministers who did write it sent it
to Salem.[69] This “blustering charge” Mr. Williams repudiates. He
refers to the closing paragraph of Cotton’s own letter, and avers, “to
my knowledge it was reported, according to this hint of Mr. Cotton’s,
that from the ministers of the churches such a model composed by them
was sent to Salem.” He then adds, that hearing of it he wrote to “his
worthy friend Mr. Sharp, elder of the church at Salem, for the sight of
it, who accordingly sent it to him.” Moreover, Mr. Cotton approved of
it, promoted it, and directed others to repair to it for satisfactory
information:[70] it was therefore unworthy of him to pass so “deep
censures for none or innocent mistakes.” The real author of it was
probably Mr. Richard Mather, of whom we are told that “when the platform
of Church Discipline was agreed—in the year 1647, Mr. Mather’s model was
that out of which it was chiefly taken.”[71] Or perhaps it may preferably
be regarded as the result of an act passed by the General Court in the
year 1634, wherein the elders of every church were entreated to “consult
and advise of _one uniform order_ of discipline in the churches ...
and to consider how far the magistrates are bound to interpose for the
preservation of that uniformity and peace of the churches.”[72] Certain
it is, that the principles of this document pervade all the subsequent
legislation of the colony, and many of its conclusions were embodied in
the ecclesiastical and civil laws. Mr. Williams did well in selecting
these two pieces for discussion. They broadly state those views which
are antagonist to intellectual and religious freedom. Other treatises
were published to defend New England practices against the observations
of friends in Old England, which are occasionally referred to by Mr.
Williams; but in none of them were developed to the same extent, that
persecuting spirit and theocratic legislation which Mr. Williams so ably,
so patiently, and so thoroughly confronts and confutes in the following
pages.
The “Bloudy Tenent” was published in England in the year 1644, and
without the name either of the author or publisher. It was written while
he was occupied in obtaining the charter for Rhode Island. In many parts
it bears evident tokens of haste, and occasional obscurities show that he
had found no time to amend his work. Indeed he tells us, “that when these
discussions were prepared for public in London, his time was eaten up in
attendance upon the service of the parliament and city, for the supply of
the poor of the city with wood, during the stop of coal from Newcastle,
and the mutinies of the poor for firing.”[73] Nevertheless, his style is
generally animated, the discussion acutely managed, and frequent images
of great beauty adorn his page.
Although not the first in England among the baptist advocates for
the great principle of liberty of conscience, Roger Williams holds a
preeminent place. Previous to the Bloudy Tenent, several pieces had
been published, of great interest and value. Some of these have been
reprinted;[74] and we have already seen how one of them gave rise to
the present work of Williams. In 1642 we find a baptist asserting as
one of the results of infant baptism, that “hence also collaterally
have been brought the power of the civil magistrate into the church
... being willingly ignorant that the state and church of the Jews is
to be considered in a twofold respect, one as it was a civil state and
commonwealth and kingdom, in respect whereof it was common to other civil
states and kingdoms in the world; the other as it was the church of God,
and in relation thereto had worship, commandments, a kingly office, and
government, which no other state and kingdom had or ought to have: for
herein it was altogether typical. This state (the church) being spiritual
admits of none but Him, their spiritual Head, Lawgiver, James iv. 12.”[75]
In 1643 another most able piece appeared, entitled, “Liberty of
Conscience; or the sole means to obtain peace and truth.” The author
expresses his opinion that the distractions and troubles of the nation
were owing in great measure to the general obstinacy and averseness of
most men of all ranks and qualities to tolerate and bear with tender
consciences, and different opinions of their brethren.
The same year in which the “Bloudy Tenent” was published, there issued
from the press “The Compassionate Samaritan, Unbinding the Conscience,
and pouring oil into the wounds which have been made upon the
separation.” This piece likewise asserts the rights of conscience with
great clearness and power.
Until now the baptists stood alone in this conflict, they were the only
known advocates for perfect liberty; but in this year Mr. John Goodwin
also came forth to aid them,[76] and by his powerful writings did much to
disseminate right views on this great subject.
The activity of Mr. Williams, and his deep interest in whatever concerned
the well-being of his fellow countrymen, are still more illustrated by
the publications which he put forth while in England. For he not only
published his “Key into the Language of America,” composed while on
his voyage to this country, and the two treatises reprinted in this
volume; but also an anonymous piece, entitled “Queries of Highest
Consideration proposed to Mr. Thomas Goodwin—presented to the High Court
of Parliament,”[77] containing clear and accurate observations on the
respective provinces of civil and ecclesiastical authority.
The publication of the “Bloudy Tenent” was most offensive to the various
parties into which the ruling powers of the State were divided. The
presbyterians exclaimed against it as full of heresy and blasphemy. If
we may believe Mr. Richardson, they even proceeded so far as to burn
it.[78] To this we are inclined to attach some confidence, as thereby
we may account for the extreme rarity of the book, and for what is in
fact a second edition, published in the same year. The existing copies of
the work do not quite agree. While they are page for page and line for
line the same, they differ in the fact of a table of errata being found
in some, which errata are corrected in others. There is also a slight
difference in the type and orthography of the title page.[79]
Baillie informs us that Williams’s work did not meet with the approbation
of the English Independents. Its toleration was too unlimited for
their taste. They were willing to grant liberty only to those sound in
fundamentals—the identical views of their brother Congregationalists of
America.[80] Yet we are informed in a subsequent work by Mr. Williams,
that it operated most beneficially on the public mind. “These _images_
and _clouts_ it hath pleased God to make use of to stop no small leaks of
persecution, that lately began to flow in upon dissenting consciences,
and to Master Cotton’s own, and to the peace and quietness of the
Independents, which they have so long and so wonderfully enjoyed.”[81]
In the year 1647, Mr. Cotton attempted a reply to Mr. Williams. He
entitled his work, “The Bloudy Tenent washed, and made white in the bloud
of the Lambe: being discussed and discharged of blood-guiltinesse by just
Defence, &c. Whereunto is added a Reply to Mr. Williams’s Answer to Mr.
Cotton’s Letter. By John Cotton, Batchelor in Divinity, and Teacher of
the Church of Christ at Boston in New England. London. 1647.” 4to. pp.
195 and 144. In the notes of the present volume,[82] various examples are
given of the character of this reply, and of the tortuous constructions
adopted to escape the home thrusts of Mr. Williams. As compared with
Williams’s work it displays great unfairness, and a most lamentable want
of Christian temper and spirit—it is “wormwood and gall,” to use Mr.
Williams’s own words.
A rejoinder appeared in the year 1652. It is entitled “The Bloody Tenent
yet more Bloody by Mr. Cotton’s endevour to wash it white in the blood
of the Lambe, &c. By R. Williams, of Providence in New-England. London,
1652.” 4to. pp. 373. It is characterized by the kindest tone, the
most affectionate spirit, and a considerate treatment of Mr. Cotton’s
perversions, errors, and mistakes, which he did not deserve. It is
proposed to reprint this volume as necessary to the completeness of the
present.
The work it is now the editor’s great pleasure and satisfaction to place
in the hands of the subscribers is of great rarity. But _six_ copies are
at present known to exist of the original editions. Three of these are
in America; two in the Library of Brown University, Rhode Island, and
one in the library of Harvard College. Three are in this country; one
in the library of the present American Consul, Colonel Aspinall; one in
the British Museum; and one in the Bodleian Library. From the latter
the present reprint is made by the kind permission of the Librarian. It
is a volume of two hundred and forty-seven pages, in small quarto. The
original table of Contents is given with the pagination only altered. Mr.
Williams’s Reply to Mr. Cotton’s Letter, is of still greater rarity. Two
copies are in America; one in Yale College which is much mutilated, and
one in the possession of the family of the late Moses Brown, Esq., of
Providence. Two are in this country; one in the British Museum, and one
in the Bodleian Library, which is also somewhat mutilated. This reprint
is from the latter. The proof sheets have been compared with the very
fine copy in the British Museum, by my kind friend George Offor, Esq.
E. B. U.
_Newmarket House, August 9th, 1848._
A TABLE OF THE PRINCIPAL CONTENTS OF THE BOOK.
PAGE.
[SYLLABUS OF THE WORK 1
ADDRESS TO PARLIAMENT 3
ADDRESS TO EVERY COURTEOUS READER 7
SCRIPTURES AND REASONS AGAINST PERSECUTION 10
MR. JOHN COTTON’S ANSWER TO THE AFORESAID ARGUMENTS 19]
A REPLY TO THE AFORESAID ANSWER OF MR. COTTON.
Truth and Peace, their rare and seldom meeting 31
Two great complaints of Peace 33
Persecutors seldom plead Christ but Moses for their author 34
Strife, Christian and unchristian 34
A threefold doleful cry 35
The wonderful providence of God in the writing of the arguments
against persecution 36
A definition of persecution discussed 37
Conscience will not be restrained from its own worship, nor
constrained to another 38
A chaste soul in God’s worship compared to a chaste wife 38
God’s people have erred from the very fundamentals of visible
worship 39
Four sorts of spiritual foundations in the New Testament 39
The six fundamentals of the Christian religion 40
The coming out of Babel not local, but mystical 40
The great ignorance of God’s people concerning the nature of a
true church 41
Common prayer written against by the New English ministers 43
God’s people have worshipped God with false worships 43
God is pleased sometimes to convey good unto his people beyond
a promise 44
A notable speech of King James to a great nonconformist turned
persecutor 45
Civil peace discussed 45
The difference between spiritual and civil state 46
Six cases wherein God’s people have been usually accounted
arrogant, and peace breakers, but most unjustly 48
The true causes of breach and disturbance of civil peace 52
A preposterous way of suppressing errors 53
Persecutors must needs oppress both erroneous and true consciences 53
All persecutors of Christ profess not to persecute him 55
What is meant by the heretic, Tit. iii. 58
The word _heretic_ generally mistaken 59
Corporal killing in the law, typing out spiritual killing in
the gospel 62
The carriage of a soul sensible of mercy, towards others in their
blindness, &c. 64
The difference between the church and the world, wherein it is,
in all places 65
The church and civil state confusedly made all one 66
The most peaceable accused for peace breaking 67
A large examination of what is meant by the tares, and letting
of them alone 68
Satan’s subtlety about the opening of scripture 69
Two sorts of hypocrites 74
The Lord Jesus the great teacher by parables, and the only
expounder of them 75
Preaching for conversion is properly out of the church 76
The tares proved properly to signify anti-christians 77
God’s kingdom on earth the visible church 78
The difference between the wheat and the tares, as also between
these tares and all others 78
A civil magistracy from the beginning of the world 79
The tares are to be tolerated the longest of all sinners 81
The danger of infection by permitting of the tares, assoiled 82
The civil magistrate not so particularly spoken to in the New
Testament as fathers, masters, &c., and why? 85
A twofold state of Christianity: persecuted under the Roman
emperors, and apostated under the Roman popes 85
Three particulars contained in that prohibition of Christ Jesus
concerning the tares, _Let them alone_, Matt. xiii. 86
Accompanying with idolaters, 1 Cor. v. discussed 88
Civil magistrates never invested by Christ Jesus with the power and
title of defenders of the faith 92
God’s people [Israel] ever earnest with God for an arm of flesh 93
The dreadful punishment of the blind Pharisees in four respects 94
The point of seducing, infecting, or soul-killing, examined 96
Strange confusions in punishments 100
The blood of souls, Acts xx., lies upon such as profess the
ministry: the blood of bodies only upon the state 100
Usurpers and true heirs of Christ Jesus 101
The civil magistrate bound to preserve the bodies of their
subjects, and not to destroy them for conscience’ sake 103
The fire from heaven, Rev. xiii. 13, 2 Tim. ii. 25, 26, examined 104
The original of the Christian name, Acts xi. 105
A civil sword in religion makes a nation of hypocrites, Isa. x. 107
A difference of the true and false Christ and Christians 109
The nature of the worship of unbelieving and natural persons 109
Antoninus Pius’s famous act concerning religion 110
Isa. ii. 4, Mic. iv. 3, concerning Christ’s visible kingdom,
discussed 110
Acts xx. 29, the suppressing of spiritual wolves, discussed 112
It is in vain to decline the name of the head of the church, and
yet to practise the headship 114
Titus i. 9, 10, discussed 115
Unmerciful and bloody doctrine 116
The spiritual weapons, 2 Cor. x. 4, discussed 117
Civil weapons most improper in spiritual causes 118
The spiritual artillery, Eph. vi., applied 119
Rom. xiii., concerning civil rulers’ power in spiritual causes,
largely examined 121
Paul’s appeal to Cæsar, examined 128
And cleared by five arguments 128
Four sorts of swords 131
What is to be understood by _evil_, Rom. xiii. 4 133
Though evil be always evil, yet the permission of it may sometimes
be good 136
Two sorts of commands, both from Moses and Christ 138
The permission of divorce in Israel, Matt. xix. 17, 18 138
Usury in the civil state lawfully permitted 139
Seducing teachers, either pagans, Jewish, Turkish, or
anti-christian, may yet be obedient subjects to the civil laws 141
Scandalous livers against the civil state 142
Toleration of Jezebel and Balaam, Rev. ii. 14, 20, examined 143
The Christian world hath swallowed up Christianity 145
Christ Jesus the deepest politician that ever was, yet commands
he a toleration of anti-christians 149
The princes of the world seldom take part with Christ Jesus 150
Buchanan’s item to King James 151
King James’s sayings against persecution 151
King Stephen’s, of Poland, sayings against persecution 152
Forcing of conscience a soul-rape 152
Persecution for conscience hath been the lancet which hath let
blood the nations. All spiritual whores are bloody 152
Polygamy, or the many wives of the fathers 153
David advancing of God’s worship against order 153
Constantine and the good emperors, confessed to have done more
hurt to the name and crown of Christ, than the bloody Neros did 154
The language of persecutors 156
Christ’s lilies may flourish in the church, notwithstanding the
weeds in the world permitted 156
Queen Elizabeth and King James, their persecuting for cause of
religion examined 157
Queen Elizabeth confessed by Mr. Cotton to have almost fired the
world in civil combustions 158
The wars between the papists and the protestants 159
The wars and success of the Waldensians against three popes 159
God’s people victorious overcomers, and with what weapons 160
The Christian church doth not persecute, but is persecuted 160
The nature of excommunication 161
The opinion of ancient writers examined concerning the doctrine
of persecution 163
Constraint upon conscience in Old and New England 164
The Indians of New England permitted in their worshipping of devils 165
In two cases a false religion will not hurt 167
The absolute sufficiency of the sword of the Spirit 168
A national church not instituted by Christ 169
Man hath no power to make laws to bind conscience 169
Hearing of the word in a church estate a part of God’s worship 173
Papists’ plea for toleration of conscience 173
Protestant partiality in the cause of persecution 174
Pills to purge out the bitter humour of persecution 175
Superstition and persecution have had many votes and suffrages
from God’s own people 176
Soul-killing discussed 176
Phineas’s act discussed 179
Elijah’s slaughters examined 180
Dangerous consequences flowing from the civil magistrate’s power
in spiritual cases 183
The world turned upside down 184
The wonderful answer of the ministers of New England to the
ministers of Old 184
Lamentable differences even amongst them that fear God 185
The doctrine of persecution ever drives the most godly out of the
world 186
A MODEL OF CHURCH AND CIVIL POWER, composed by Mr. Cotton and the
ministers of New England, and sent to Salem, (as a further
confirmation of the bloody doctrine of persecution for cause
of conscience) examined and answered 189
Christ’s power in the church confest to be above all magistrates
in spiritual things 190
Isa. xlix. 23, lamentably wrested 190
The civil commonweal, and the spiritual commonweal, the church,
not inconsistent, though independent the one on the other 192
Christ’s ordinances put upon a whole city or nation may civilize
them, and moralize, but not christianize, before repentance
first wrought 193
Mr. Cotton and the New English minister’s confession, that the
magistrate hath neither civil nor spiritual power in soul matters 194
The magistrates and the church, (by Mr. Cotton’s grounds) in one
and the same cause, made the judges on the bench, and delinquents
at the bar 196
A demonstrative illustration, that the magistrate cannot have power
over the church in spiritual or church causes 197
The true way of the God of peace, in differences between the church
and the magistrate 198
The terms _godliness_ and _honesty_ explained, 1 Tim. ii. 1, and
_honesty_ proved not to signify in that place the righteousness
of the second table 201
The forcing of men to God’s worship, the greatest breach of civil
peace 203
The Roman Cæsars of Christ’s time described 204
It pleased not the Lord Jesus, in the institution of the Christian
church, to appoint and raise up any civil government to take care
of his worship 205
The true _custodes utriusque tabulæ_, and keepers of the ordinances
and worship of Jesus Christ 206
The kings of Egypt, Moab, Philistia, Assyria, Nineveh, were not
charged with the worship of God, as the kings of Judah were 207
Masters of families not charged under the gospel to force all the
consciences of their families to worship 207
God’s people have then shined brightest in godliness, when they have
enjoyed least quietness 210
Few magistrates, few men, spiritually good; yet divers sorts of
commendable goodness beside spiritual 211
Civil power originally and fundamentally in the people Mr. Cotton
and the New English give the power of Christ into the hands of
the commonweal 214
Laws concerning religion, of two sorts 217
The very Indians abhor to disturb any conscience at worship 217
Canons and constitutions pretended civil, but indeed ecclesiastical 217
A threefold guilt lying upon civil powers, commanding the subject’s
soul in worship 222
Persons may with less sin be forced to marry whom they cannot love,
than to worship where they cannot believe 223
As the cause, so the weapons of the beast and the lamb are
infinitely different 226
Artaxerxes his decree examined 227
The sum of the examples of the gentile king’s decrees concerning
God’s worship in scripture 230
The doctrine of putting to death blasphemers of Christ, cuts off
the hopes of the Jews partaking in his blood 232
The direful effects of fighting for conscience 233
Error is confident as well as truth 234
Spiritual prisons 236
Some consciences not so easily healed and cured as men imagine 237
Persecutors dispute with heretics, as a tyrannical cat with the
poor mouse: and with a true witness, as a roaring lion with an
innocent lamb in his paw 239
Persecutors endure not the name of persecutors 239
Psalm ci., concerning cutting off the wicked, examined 241
No difference of lands and countries, since Christ Jesus his coming 242
The New English separate in America, but not in Europe 244
Christ Jesus forbidding his followers to permit leaven in the
church, doth not forbid to permit leaven in the world 246
The wall (Cant. viii. 9.) discussed 246
Every religion commands its professors to hear only its own
priests or ministers 248
Jonah his preaching to the Ninevites discussed 248
Hearing of the word discussed 248
Eglon his rising up to Ehud’s message, discussed 248
A twofold ministry of Christ: first, apostolical, properly
converting. Secondly, feeding or pastoral 249
The New English forcing people to church, and yet not to religion
(as they say), forcing them to be of no religion all their days 249
The civil state can no more lawfully compel the consciences of men
to church to hear the word, than to receive the sacraments 250
No precedent in the word, of any people converting and baptizing
themselves 253
True conversion to visible Christianity is not only from sins
against the second table, but from false worships also 254
The commission, Matt. xxviii., discussed 254
The civil magistrate not betrusted with that commission 255
Jehoshaphat, 2 Chron. xvii., a figure of Christ Jesus in his
church, not of the civil magistrate in the state 256
The maintenance of the ministry, Gal. vi. 6, examined 257
Christ Jesus never appointed a maintenance of the ministry from
impenitent and unbelieving 257
They that compel men to hear, compel them also to pay for their
hearing and conversion 258
Luke xiv., _Compel them to come in_, examined 258
Natural men can neither truly worship, nor maintain it 259
The national church of the Jews might well be forced to a settled
maintenance: but not so the Christian church 261
The maintenance which Christ hath appointed his ministry in the
church 262
The universities of Europe causes of universal sins and plagues:
yet schools are honourable for tongues and arts 263
The true church is Christ’s school, and believers his scholars 264
Mr. Ainsworth excellent in the tongues, yet no university man 265
King Henry the Eighth set down in the pope’s chair in England 266
Apocrypha, homilies, and common prayer, precious to our forefathers 266
Reformation proved fallible 267
The precedent of the kings of Israel and Judah largely examined 271
The Persian kings’ example make strongly against the doctrine
of persecution 272
1. The difference of the land of Canaan from all lands and
countries in seven [eight] particulars 273
2. The difference of the people of Israel from all other peoples,
in seven particulars 278
Wonderful turnings of religion in England in twelve years
revolution 280
The pope not unlike to recover his monarchy over Europe before his
downfall 280
Israel, God’s only church, might well renew that national covenant
and ceremonial worship, which other nations cannot do 283
The difference of the kings and governors of Israel from all kings
and governors of the world, in four particulars 284
Five demonstrative arguments proving the unsoundness of the maxim,
viz., the church and commonweal are like Hippocrates’ twins 286
A sacrilegious prostitution of the name Christian 290
David immediately inspired by God in his ordering of church affairs 291
Solomon’s deposing Abiathar, 1 Kings ii. 26, 27, discussed 292
The liberties of Christ’s churches in the choice of her officers 293
A civil influence dangerous to the saints’ liberties 293
Jehoshaphat’s fast examined 294
God will not wrong Cæsar, and Cæsar should not wrong God 294
The famous acts of Josiah examined 295
Magistracy in general from God, the particular forms from the
people 295
Israel confirmed in a national covenant by revelations, signs, and
miracles; but not so any other land 295
Kings and nations often plant and often pluck up religions 296
A national church ever subject to turn and return 297
A woman, Papissa, or head of the church 297
The papists nearer to the truth, concerning the governor of the
church, than most protestants 297
The kingly power of the Lord Jesus troubles all the kings and
rulers of the world 298
A twofold exaltation of Christ 298
A monarchical and ministerial power of Christ 300
Three great competitors for the ministerial power of Christ 300
The pope pretendeth to the ministerial power of Christ, yet upon
the point challengeth the monarchical also 300
Three great factions in England, striving for the arm of flesh 300
The churches of the separation ought in humanity and subjects’
liberty not to be oppressed, but at least permitted 302
Seven reasons proving that the kings of Israel and Judah can have
no other but a spiritual antitype 303
Christianity adds not to the nature of a civil commonweal; nor doth
want of Christianity diminish it 304
Most strange, yet most true consequences from the civil magistrates
being the antitype of the kings of Israel and Judah 305
If no religion but what the commonweal approve, then no Christ,
no God, but at the pleasure of the world 305
The true antitype of the kings of Israel and Judah 306
4. The difference of Israel’s statutes and laws from all others
in three particulars 306
5. The difference of Israel’s punishments and rewards from all
others 308
Temporal prosperity most proper to the national state of the Jew 308
The excommunication in Israel 308
The corporal stoning in the law, typed out spiritual stoning
in the gospel 308
The wars of Israel typical and unparalleled, but by the spiritual
wars of spiritual Israel 309
The famous typical captivity of the Jews 311
Their wonderful victories 311
The mystical army of white troopers 312
Whether the civil state of Israel was precedential 313
Great unfaithfulness in magistrates [ministers] to cast the burden
of judging and establishing Christianity upon the commonweal 314
Thousands of lawful civil magistrates, who never hear of Jesus
Christ 315
Nero and the persecuting emperors not so injurious to Christianity
as Constantine and others, who assumed a power in spiritual
things 316
They who force the conscience of others, cry out of persecution
when their own are forced 316
Constantine and others wanted not so much affection, as information
of judgment 317
Civil authority giving and lending their horns to bishops,
dangerous to Christ’s truth 317
The spiritual power of Christ Jesus compared in scripture to the
incomparable horn of the rhinoceros 318
The nursing fathers and mothers, Isa. xlix. 319
The civil magistrate owes three things to the true church of Christ 319
The civil magistrate owes two things to false worshippers 320
The rise of high commissions 321
Pious magistrates’ and ministers’ consciences are persuaded for
that, which other as pious magistrates’ and ministers’
consciences condemn 321
An apt similitude discussed concerning the civil magistrate 322
A grievous charge against the Christian church and the king of it 330
A strange law in New England formerly against excommunicate persons 331
A dangerous doctrine against all civil magistrates 331
Original sin charged to hurt the civil state 331
They who give the magistrate more than his due, are apt to disrobe
him of what is his 332
A strange double picture 336
The great privileges of the true church of Christ 336
Two similitudes illustrating the true power of the magistrate 337
A marvellous challenge of more power under the Christian, than
under the heathen magistrate 339
Civil magistrates, derivatives from the fountains or bodies of
people 341
A believing magistrate no more a magistrate than an unbelieving 341
The excellency of Christianity in all callings 341
The magistrate like a pilot in the ship of the commonweal 342
The terms _heathen_ and _Christian_ magistrates 343
The unjust and partial liberty to some consciences, and bondage
unto all others 344
The commission, Matt. xxviii. 19, 20, not proper to pastors and
teachers, least of all to the civil magistrate 345
Unto whom now belongs the care of all the churches, &c. 345
Acts xv. commonly misapplied 346
The promise of Christ’s presence, Matt. xviii., distinct from that
Matt. xxviii. 347
Church administrations firstly charged upon the ministers thereof 349
Queen Elizabeth’s bishops truer to their principles than many of a
better spirit and profession 350
Mr. Barrowe’s profession concerning Queen Elizabeth 350
The inventions of men swerving from the true essentials of civil
and spiritual commonweals 353
A great question, viz., whether only church members, that is, godly
persons, in a particular church estate, be only eligible into
the magistracy 353
The world being divided in thirty parts, twenty-five never heard
of Christ 354
Lawful civil states where churches of Christ are not 355
Few Christians wise and noble, and qualified for affairs of state 355
The Ninevites’ fast examined 357
Luke xxii. 36 discussed 359
Rev. xvii. 16 discussed 361
Conclusion 363
[MR. COTTON’S LETTER EXAMINED AND ANSWERED.
To the Impartial Reader 367
If Jesus Christ bring more light he must be persecuted 371
Public sins, the cause of public calamities, must be discovered 372
Grounds of Mr. Williams’s banishment 375
Persecutors do no good to men’s souls 377
Mr. Cotton’s proof from Prov. xi. 26 discussed 379
Spiritual offences only liable to spiritual censure 382
Mr. Cotton ignorant of the cause of Williams’s sufferings 383
Civil peace and magistracy blessed ordinances of God 384
The mercies of a civil state distinct from those of a spiritual
state 385
Affliction for Christ sweet 390
The state of godly persons in gross sins 393
God’s mystical Israel must come forth of Babel before they build
the temple 395
New England refuses church fellowship with godly ministers of Old
England 398
Christ considered personally and in his people 398
Mr. Cotton confessing the true and false constitution of the church 401
Difference between God’s institutions to the Jews and anti-christian
institutions 403
Coming forth of Babel not local 406
The polygamy of the fathers 410
Every true church separate from idols 411
The substance of true repentance in all God’s children 412
The first Christians the best pattern for Christians now 413
Mr. Cotton against a national church, and yet holds fellowship
with it 415
The Jewish national church not to be separated from 417
Mr. Cotton extenuates national churches 420
Mr. Cotton guilty of cruelty in persecuting, yet cries out against
due severity in the church 423
God’s controversy for persecution 424
The puritans and separatists compared 424
Mr. Ainsworth’s poverty 426
Four sorts of backsliders from separation 428
Mr. Canne’s Answer to Mr. Robinson’s Liberty of Hearing 429
Preachers and pastors far different 430
The fellowship of the word taught in a church estate 432
False callings or commissions for the ministry 433
The Nonconformists’ grounds enforce separation 436
Mr. Cotton’s practice of separation in New England 436
Persecution is unjust oppression wheresoever 438]
THE
BLOVDY TENENT
of PERSECUTION, for cause of
CONSCIENCE, discussed, in
_A_ Conference _betweene_
TRVTH and PEACE.
WHO,
In all tender Affection, present to the High
Court of _Parliament_, (as the result of
their Discourse) these, (amongst other
_Passages_) of _highest consideration_.
[Illustration]
_London_
Printed in the Year 1644.
First. That the blood of so many hundred thousand souls of protestants
and papists, spilt in the wars of present and former ages, for their
respective consciences, is not required nor accepted by Jesus Christ the
Prince of Peace.
Secondly. Pregnant scriptures and arguments are throughout the work
proposed against the doctrine of persecution for cause of conscience.
Thirdly. Satisfactory answers are given to scriptures and objections
produced by Mr. Calvin, Beza, Mr. Cotton, and the ministers of the New
English churches, and others former and later, tending to prove the
doctrine of persecution for cause of conscience.
Fourthly. The doctrine of persecution for cause of conscience, is proved
guilty of all the blood of the souls crying for vengeance under the altar.
Fifthly. All civil states, with their officers of justice, in their
respective constitutions and administrations, are proved essentially
civil, and therefore not judges, governors, or defenders of the
spiritual, or Christian, state and worship.
Sixthly. It is the will and command of God that, since the coming of his
Son the Lord Jesus, a permission of the most Paganish, Jewish, Turkish,
or anti-christian consciences and worships be granted to all men in all
nations and countries: and they are only to be fought against with that
sword which is only, in soul matters, able to conquer: to wit, the sword
of God’s Spirit, the word of God.
Seventhly. The state of the land of Israel, the kings and people thereof,
in peace and war, is proved figurative and ceremonial, and no pattern nor
precedent for any kingdom or civil state in the world to follow.
Eighthly. God requireth not an uniformity of religion to be enacted
and enforced in any civil state; which enforced uniformity, sooner or
later, is the greatest occasion of civil war, ravishing of conscience,
persecution of Christ Jesus in his servants, and of the hypocrisy and
destruction of millions of souls.
Ninthly. In holding an enforced uniformity of religion in a civil
state, we must necessarily disclaim our desires and hopes of the Jews’
conversion to Christ.
Tenthly. An enforced uniformity of religion throughout a nation or civil
state, confounds the civil and religious, denies the principles of
Christianity and civility, and that Jesus Christ is come in the flesh.
Eleventhly. The permission of other consciences and worships than a state
professeth, only can, according to God, procure a firm and lasting peace;
good assurance being taken, according to the wisdom of the civil state,
for uniformity of civil obedience from all sorts.
Twelfthly. Lastly, true civility and Christianity may both flourish in a
state or kingdom, notwithstanding the permission of divers and contrary
consciences, either of Jew or Gentile.
TO THE RIGHT HONOURABLE BOTH HOUSES OF THE HIGH COURT OF PARLIAMENT.
RIGHT HONOURABLE AND RENOWNED PATRIOTS,
Next to the saving of your own souls in the lamentable shipwreck of
mankind, your task as Christians is to save the souls, but as magistrates
the bodies and goods, of others.
Many excellent discourses have been presented to your fathers’ hands and
yours, in former and present parliaments. I shall be humbly bold to say,
that, in what concerns your duties as magistrates towards others, a more
necessary and seasonable debate was never yet presented.
Two things your honours here may please to view, in this controversy of
persecution for cause of conscience, beyond what is extant.
First. The whole body of this controversy formed and pitched in true
_battalia_.
Secondly. Although in respect of myself it be _impar congressus_, yet,
in the power of that God who is _Maximus in Minimis_, your Honours shall
see the controversy is discussed with men as able as most, eminent for
ability and piety—Mr. Cotton, and the New English ministers.
When the prophets in scripture have given their coats of arms and
escutcheons to great men, your Honours know the Babylonian monarch hath
the lion, the Persian the bear, the Grecian the leopard, the Roman a
compound of the former three, most strange and dreadful, Dan. vii.
Their oppressing, plundering, ravishing, murdering, not only the
bodies, but the souls of men, are large explaining commentaries of such
similitudes.
Your Honours have been famous to the end of the world for your
unparalleled wisdom, courage, justice, mercy, in the vindicating your
civil laws, liberties, &c. Yet let it not be grievous to your Honours’
thoughts to ponder a little, why all the prayers, and tears, and
fastings, in this nation, have not pierced the heavens, and quenched
these flames; which yet who knows how far they will spread, and when they
will out!
Your Honours have broke the jaws of the oppressor, and taken the prey out
of his teeth, Job xxix. 17. For which act, I believe, it hath pleased
the Most High God to set a guard, not only of trained men, but of mighty
angels, to secure your sitting, and the city.
I fear we are not pardoned, though reprieved. Oh! that there may be a
lengthening of London’s tranquillity, of the parliament’s safety, _by
[shewing] mercy to the poor_! Dan. iv. [27.]
Right Honourable, soul yoke, soul oppressions, plunderings, ravishings,
&c., are of a crimson and deepest dye, and I believe the chief of
England’s sins—unstopping the vials of England’s present sorrows.
This glass presents your Honours with arguments from religion, reason,
experience: all proving that the greatest yokes yet lying upon English
necks, the people’s and your own, are of a spiritual and foul nature.
All former parliaments have changed these yokes according to their
consciences, popish or protestant. It is now your Honour’s turn at helm,
and as [is] your task so I hope [is] your resolution—not to change: for
that is but to turn the wheel, which another parliament, and the very
next, may turn again; but to ease the subjects and yourselves from a yoke
(as was once spoke in a case not unlike, Acts xv. [10]) which neither you
nor your fathers were ever able to bear.
Most noble senators; your fathers, whose seats you fill, are mouldered,
and mouldering their brains, their tongues, &c., to ashes in the pit of
rottenness: they and you must shortly, together with two worlds of men,
appear at the great bar. It shall then be no grief of heart that you
have now attended to the cries of souls, thousands oppressed, millions
ravished, by the acts and statutes concerning souls not yet repealed—of
bodies impoverished, imprisoned, &c., for their souls’ belief: yea,
slaughtered on heaps for religious controversies, in the wars of present
and former ages.
[Sidenote: The famous saying of a late king of Bohemia.]
“Notwithstanding the success of later times, wherein sundry opinions have
been hatched about the subject of religion, a man may clearly discern
with his eye, and as it were touch with his finger, that according to
the verity of holy scripture, &c., men’s consciences ought in no sort to
be violated, urged, or constrained. And whensoever men have attempted
any thing by this violent course, whether openly or by secret means,
the issue hath been pernicious, and the cause of great and wonderful
innovations in the principallest and mightiest kingdoms and countries,”
&c.[83]
It cannot be denied to be a pious and prudential act for your Honours,
according to your conscience, to call for the advice of faithful
counsellors in the high debates concerning your own, and the souls of
others.
Yet, let it not be imputed as a crime for any suppliant to the God of
heaven for you, if, the humble sense of what their souls believe, they
pour forth, amongst others, these three requests at the throne of grace:
First. That neither your Honours, nor those excellent and worthy
persons whose advice you seek, limit the Holy One of Israel to their
apprehensions, debates, conclusions, rejecting or neglecting the humble
and faithful suggestions of any, though as base as spittle and clay, with
which sometimes Christ Jesus opens the eyes of them that are born blind.
Secondly. That the present and future generations of the sons of men
may never have cause to say that such a parliament, as England never
enjoyed the like, should model the worship of the living, eternal, and
invisible God, after the bias of any earthly interest, though of the
highest concernment under the sun. And yet saith the learned Sir Francis
Bacon[84] (however otherwise persuaded, yet thus he confesseth), “Such as
hold pressure of conscience, are guided therein by some private interests
of their own.”
Thirdly. [That] whatever way of worshipping God your own consciences
are persuaded to walk in, yet, from any bloody act of violence to the
consciences of others, it may never be told at Rome nor Oxford, that the
parliament of England hath committed a greater rape than if they had
forced or ravished the bodies of all the women in the world.
And that England’s parliament, so famous throughout all Europe and
the world, should at last turn papists, prelatists, Presbyterians,
Independents, Socinians, Familists, Antinomians, &c., by confirming
all these sorts of consciences by civil force and violence to their
consciences.[85]
TO EVERY COURTEOUS READER.
While I plead the cause of truth and innocency against the bloody
doctrine of persecution for cause of conscience, I judge it not unfit to
give alarm to myself, and to [all] men, to prepare to be persecuted or
hunted for cause of conscience.
Whether thou standest charged with ten or but two talents, if thou
huntest any for cause of conscience, how canst thou say thou followest
the Lamb of God, who so abhorred that practice?
If Paul, if Jesus Christ, were present here at London, and the question
were proposed, what religion would they approve of—the papists,
prelatists, Presbyterians, Independents, &c., would each say, Of mine, Of
mine?
But put the second question: if one of the several sorts should by major
vote attain the sword of steel, what weapons doth Christ Jesus authorize
them to fight with in his cause? Do not all men hate the persecutor, and
every conscience, true or false, complain of cruelty, tyranny, &c.?
Two mountains of crying guilt lie heavy upon the backs of all men that
name the name of Christ, in the eyes of Jews, Turks, and Pagans.
First. The blasphemies of their idolatrous inventions, superstitions, and
most unchristian conversations.
Secondly. The bloody, irreligious, and inhuman oppressions and
destructions under the mask or veil of the name of Christ, &c.
Oh! how likely is the jealous Jehovah, the consuming fire, to end these
present slaughters of the holy witnesses in a greater slaughter! _Rev._ v.
Six years preaching of so much truth of Christ as that time afforded in
K. Edward’s days, kindles the flames of Q. Mary’s bloody persecutions.
Who can now but expect that after so many scores of years preaching and
professing of more truth, and amongst so many great contentions amongst
the very best of protestants, a fiery furnace should be heat, and who
sees not now the fires kindling?
I confess I have little hopes, till those flames are over, that this
discourse against the doctrine of persecution for cause of conscience
should pass current, I say not amongst the wolves and lions, but even
amongst the sheep of Christ themselves. Yet, _liberavi animam meam_, I
have not hid within my breast my soul’s belief. And, although sleeping
on the bed either of the pleasures or profits of sin, thinkest thou thy
conscience bound to smite at him that dares to waken thee? Yet in the
midst of all these civil and spiritual wars, I hope we shall agree in
these particulars,
First. However the proud (upon the advantage of a higher earth or
ground) overlook the poor, and cry out schismatics, heretics, &c.,
shall blasphemers and seducers escape unpunished? Yet there is a sorer
punishment in the gospel for despising of Christ than Moses, even when
the despiser of Moses was put to death without mercy, Heb. x. 28, 29. _He
that believeth shall not be damned_, Mark xvi. 16.
Secondly. Whatever worship, ministry, ministration, the best and purest,
are practised without faith and true persuasion that they are the true
institutions of God, they are sin, sinful worships, ministries, &c. And
however in civil things we may be servants unto men, yet in divine and
spiritual things the poorest peasant must disdain the service of the
highest prince. _Be ye not the servants of men_, 1 Cor. vii. [23].
Thirdly. Without search and trial no man attains this faith and right
persuasion. 1 Thes. v. [21], _Try all things_.
In vain have English parliaments permitted English bibles in the poorest
English houses, and the simplest man or woman to search the scriptures,
if yet against their souls persuasion from the scripture, they should be
forced, as if they lived in Spain or Rome itself without the sight of a
bible, to believe as the church believes.
Fourthly. Having tried, we must hold fast, 1 Thes. v. [21], upon the loss
of a crown, Rev. iii. [11]; we must not let go for all the fleabitings
of the present afflictions, &c. Having bought truth dear, we must not
sell it cheap, not the least grain of it for the whole world; no, not
for the saving of souls, though our own most precious; least of all for
the bitter sweetening of a little vanishing pleasure:—For a little puff
of credit and reputation from the changeable breath of uncertain sons
of men: for the broken bags of riches on eagles’ wings: for a dream
of these—any or all of these, which on our death-bed vanish and leave
tormenting stings behind them. Oh! how much better is it from the love of
truth, from the love of the Father of lights from whence it comes, from
the love of the Son of God, who is the way and the truth, to say as he,
John xviii. 37: _For this end was I born, and for this end came I into
the world, that I might bear witness to the truth_.
SCRIPTURES AND REASONS, WRITTEN LONG SINCE BY A WITNESS OF JESUS CHRIST,
CLOSE PRISONER IN NEWGATE, AGAINST PERSECUTION IN CAUSE OF CONSCIENCE;
AND SENT SOME WHILE SINCE TO MR. COTTON, BY A FRIEND, WHO THUS WROTE:
“In the multitude of counsellours there is safety;” it is
therefore humbly desired to be instructed in this point, viz.:—
_Whether persecution for cause of conscience be not against the
doctrine of Jesus Christ, the King of kings. The scriptures and
reasons are these._[86]
1. Because Christ commandeth, that the tares and wheat, which some
understand are those that walk in the truth, and those that walk in lies,
should be let alone in the world, and not plucked up until the harvest,
which is the end of the world. Matt. xiii. 30, 38, &c.
2. The same commandeth, Matt. xv. 14, that they that are blind (as some
interpret, led on in false religion, and are offended with him for
teaching true religion) should be let alone, referring their punishment
unto their falling into the ditch.
3. Again, Luke ix. 54, 55, he reproved his disciples who would have had
fire come down from heaven and devour those Samaritans who would not
receive Him, in these words: “_Ye know not of what Spirit ye are; the Son
of man is not come to destroy men’s lives, but to save them._”
4. Paul, the apostle of our Lord, teacheth, 2 Tim. ii. 24, _that the
servant of the Lord must not strive, but must be gentle toward all men;
suffering the evil men, instructing them with meekness that are contrary
minded, proving if God at any time will give them repentance, that they
may acknowledge the truth, and come to amendment out of that snare of the
devil_, &c.
5. According to these blessed commandments, the holy prophets foretold,
that when the law of Moses concerning worship should cease, and Christ’s
kingdom be established, Isa. ii. 4; Mic. iv. 3, 4, _They shall break
their swords into mattocks, and their spears into scythes_. And Isa. xi.
9, _Then shall none hurt nor destroy in all the mountain of my holiness_,
&c. And when he came, the same he taught and practised, as before. So did
his disciples after him, for _the weapons of his warfare are not carnal_
(saith the apostle), 2 Cor. x. 4.
But he chargeth straitly, that his disciples should be so far from
persecuting those that would not be of their religion, that when they
were persecuted they should pray, Matt. v. 44; when they were cursed,
they should bless, &c.
And the reason seems to be, because they who now are tares, may hereafter
become wheat; they who are now blind, may hereafter see; they that now
resist him, may hereafter receive him; they that are now in the devil’s
snare, in adverseness to the truth, may hereafter come to repentance;
they that are now blasphemers and persecutors, as Paul was, may in time
become faithful as he; they that are now idolaters, as the Corinthians
once were, 1 Cor. vi. 9, may hereafter become true worshippers as they;
they that are now no people of God, nor under mercy, as the saints
sometimes were, 1 Pet. ii. 10, may hereafter become the people of God,
and obtain mercy, as they.
Some come not till the eleventh hour, Matt. xx. 6: if those that come
not till the last hour should be destroyed, because they come not at the
first, then should they never come, but be prevented.
All which promises are in all humility referred to your godly wise
consideration.
II. Because this persecution for cause of conscience is against the
profession and practice of famous princes.
First, you may please to consider the speech of King James, in his
majesty’s speech in parliament, 1609. He saith, “It is a sure rule in
divinity, that God never loves to plant his church by violence and
bloodshed.”
And in his highness’ Apology, p. 4, speaking of such papists that took
the oath, thus:
“I gave good proof that I intended no persecution against them for
conscience’ cause, but only desired to be secured for civil obedience,
which for conscience’ cause they are bound to perform.”
And, p. 60, speaking of Blackwell, the archpriest, his majesty saith, “It
was never my intention to lay any thing to the said archpriest’s charge,
as I have never done to any, for cause of conscience.”
And in his highness’ exposition on Rev. xx. printed 1588, and after in
1603, his majesty writeth thus: “Sixthly, the compassing of the saints,
and the besieging of the beloved city, declareth unto us a certain note
of a false church to be persecution; for they come to seek the faithful,
the faithful are them that are sought: the wicked are the besiegers, the
faithful are the besieged.”
Secondly, the saying of Stephen, king of Poland: “I am a king of men, not
of consciences; a commander of bodies, not of souls.”
Thirdly, the king of Bohemia hath thus written:
“And, notwithstanding, the success of the later times, wherein sundry
opinions have been hatched about the subject of religion, may make one
clearly discern with his eye, and (as it were) to touch with his finger,
that according to the verity of holy scriptures, and a maxim heretofore
told and maintained by the ancient doctors of the church; that men’s
consciences ought in no sort to be violated, urged, or constrained; and
whensoever men have attempted any thing by this violent course, whether
openly or by secret means, the issue hath been pernicious, and the cause
of great and wonderful innovations in the principallest and mightiest
kingdoms and countries of all Christendom.”
And further, his majesty saith: “So that once more we do profess, before
God and the whole world, that from this time forward we are firmly
resolved not to persecute, or molest, or suffer to be persecuted or
molested, any person whosoever for matter of religion; no, not they that
profess themselves to be of the Romish church, neither to trouble or
disturb them in the exercise of their religion, so they live conformable
to the laws of the states,” &c.
And for the practice of this, where is persecution for cause of
conscience, except in England and where popery reigns? and there neither
in all places, as appeareth by France, Poland, and other places.
Nay, it is not practised amongst the heathen, that acknowledge not the
true God, as the Turk, Persian, and others.
[Sidenote: 3. Reas.]
Thirdly, because persecution for cause of conscience is condemned by
ancient and later writers; yea, and the papists themselves.
Hilary against Auxentius, saith thus: “The Christian church doth not
persecute, but is persecuted. And lamentable it is to see the great folly
of these times, and to sigh at the foolish opinion of this world, in
that men think by human aid to help God, and with worldly pomp and power
to undertake to defend the Christian church. I ask of you bishops, what
help used the apostles in the publishing of the gospel? With the aid of
what power did they preach Christ, and converted the heathen from their
idolatry to God? When they were in prisons, and lay in chains, did they
praise and give thanks to God for any dignities, graces, and favours
received from the court? Or do you think that Paul went about with regal
mandates, or kingly authority, to gather and establish the church of
Christ? Sought he protection from Nero, Vespasian? The apostles wrought
with their hands for their own maintenance, travelling by land and water,
from town to city, to preach Christ; yea, the more they were forbidden,
the more they taught and preached Christ. But now, alas! human help must
assist and protect the faith, and give the same countenance. To and by
vain and worldly honours do men seek to defend the church of Christ, as
if he by his power were unable to perform it.”
The same, against the Arians:
“The church now, which formerly by enduring misery and imprisonment,
was known to be a true church, doth now terrify others by imprisonment,
banishment, and misery, and boasteth that she is highly esteemed of the
world; when as the true church cannot but be hated of the same.”
Tertull. ad Scapulam: “It agreeth both with human reason, and natural
equity, that every man worship God uncompelled, and believe what he will;
for another man’s religion and belief neither hurteth nor profiteth any
one: neither beseemeth it any religion to compel another to be of their
religion, which willingly and freely should be embraced, and not by
constraint: forasmuch as the offerings were required of those that freely
and with good will offered, and not from the contrary.”
Jerome in _Proem. lib. 4. in Jeremiam_. “Heresy must be cut off with the
sword of the Spirit; let us strike through with the arrows of the Spirit
all sons and disciples of misled heretics, that is, with testimonies of
holy scriptures. The slaughter of heretics is by the word of God.”
Brentius upon 1 Cor. iii. “No man hath power to make or give laws to
Christians, whereby to bind their consciences; for willingly, freely, and
uncompelled, with a ready desire and cheerful mind, must those that come,
run unto Christ.”
Luther, in his book of the civil magistrate, saith: “The laws of the
civil magistrate’s government extend no further than over the body or
goods, and to that which is external: for over the soul God will not
suffer any man to rule; only he himself will rule there. Wherefore,
whosoever doth undertake to give laws unto the souls and consciences of
men, he usurpeth that government himself which appertaineth unto God,” &c.
Therefore, upon 1 Kings vi. “In the building of the temple there was
no sound of iron heard, to signify that Christ will have in his church
a free and a willing people, not compelled and constrained by laws and
statutes.”
Again, he saith upon Luke xxii. “It is not the true catholic church which
is defended by the secular arm or human power, but the false and feigned
church; which although it carries the name of a church, yet it denies
the power thereof.”
And upon Psalm xvii. he saith: “For the true church of Christ knoweth not
_brachium seculare_, which the bishops now-a-days chiefly use.”
Again, in _Postil. Dom. 1. post. Epiphan._, he saith: “Let not Christians
be commanded, but exhorted; for he that willingly will not do that
whereunto he is friendly exhorted, he is no Christian: whereof they that
do compel those that are not willing, show thereby that they are not
Christian preachers, but worldly beadles.”
Again, upon 1 Pet. iii. he saith: “If the civil magistrate shall command
me to believe thus and thus, I should answer him after this manner: Lord,
or sir, look you to your civil or worldly government, your power extends
not so far as to command any thing in God’s kingdom; therefore herein
I may not hear you. For if you cannot bear it, that any should usurp
authority where you have to command, how do you think that God should
suffer you to thrust him from his seat, and to seat yourself therein?”
Lastly, the papists, the inventors of persecution, in a wicked book of
theirs, set forth in King James’s reign, thus:
“Moreover, the means which Almighty God appointed his officers to use
in the conversion of kingdoms, and nations, and people, was humility,
patience, charity: saying, _Behold, I send you as sheep in the midst of
wolves_, Matt. x. 16. He did not say, ‘Behold, I send you as wolves among
sheep, to kill, imprison, spoil, and devour those unto whom they were
sent.’”
“Again, ver. 17, he saith: _They to whom I send you will deliver you up
into councils, and in their synagogues they will scourge you; and to
presidents and to kings shall you be led for my sake_. He doth not say,
‘You, whom I send, shall deliver the people, whom you ought to convert,
unto councils, and put them in prisons, and lead them to Presidents, and
tribunal seats, and make their religion felony and treason.’
“Again he saith, ver. 32: _When ye enter into an house, salute it,
saying, Peace be unto this house_. He doth not say, ‘You shall send
pursuivants to ransack or spoil the house.’
“Again he saith, John x. _The good pastor giveth his life for his sheep;
the thief cometh not but to steal, kill, and destroy_. He doth not say,
‘The thief giveth his life for his sheep, and the good pastor cometh not
but to steal, kill, and destroy.’”
So that we holding our peace, our adversaries themselves speak for us, or
rather for the truth.
TO ANSWER SOME MAIN OBJECTIONS.
And first, that it is no prejudice to the commonwealth if liberty of
conscience were suffered to such as do fear God indeed, as is or will be
manifest in such men’s lives and conversations.
Abraham abode among the Canaanites a long time, yet contrary to them in
religion, Gen. xiii. 7, and xvi. 13. Again: _he sojourned in Gerar_, and
king Abimelech gave him leave to abide in his land, Gen. xx. 21, 23, 24.
Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.
Jacob lived twenty years in one house with his uncle Laban, yet differed
in religion, Gen. xxxi.
The people of Israel were about 430 years in that infamous land of Egypt,
and afterwards seventy years in Babylon, all which time they differed in
religion from those States, Exod. xii. and 2 Chron. xxxvi.
Come to the time of Christ, where Israel was under the Romans, where
lived divers sects of religions, as Herodians, Scribes and Pharisees,
Sadducees and Libertines, Theudæans and Samaritans, beside the common
religion of the Jews, Christ, and his apostles. All which differed from
the common religion of the state, which is like the worship of Diana,
which almost the whole world then worshipped, Acts xix. 20.
All these lived under the government of Cæsar, being nothing hurtful
unto the commonwealth, giving unto Cæsar that which was his. And for
their religion and consciences towards God he left them to themselves, as
having no dominion over their souls and consciences. And when the enemies
of the truth raised up any tumults, the wisdom of the magistrate most
widely appeased them, Acts xviii. 14, and xix. 35.
THE ANSWER OF MR. JOHN COTTON, OF BOSTON, IN NEW ENGLAND, TO THE
AFORESAID ARGUMENTS AGAINST PERSECUTION FOR CAUSE OF CONSCIENCE,
PROFESSEDLY MAINTAINING PERSECUTION FOR CAUSE OF CONSCIENCE.
The question which you put is, whether persecution for cause of
conscience be not against the doctrine of Jesus Christ, the King of kings?
Now, by persecution for cause of conscience, I conceive you mean, either
for professing some point of doctrine which you believe in conscience to
be the truth, or for practising some work which in conscience you believe
to be a religious duty.
Now in points of doctrine some are fundamental, without right belief
whereof a man cannot be saved; others are circumstantial, or less
principal, wherein men may differ in judgment without prejudice of
salvation on either part.
In like sort, in points of practice, some concern the weightier duties
of the law, as, what God we worship, and with what kind of worship;
whether such as, if it be right, fellowship with God is held; if corrupt,
fellowship with him is lost.
Again, in points of doctrine and worship less principal, either they
are held forth in a meek and peaceable way, though the things be
erroneous or unlawful: or they are held forth with such arrogance
and impetuousness, as tendeth and reacheth (even of itself) to the
disturbance of civil peace.
Finally, let me add this one distinction more: when we are persecuted for
conscience’ sake, it is either for conscience rightly informed, or for
erroneous and blind conscience.
These things premised, I would lay down mine answer to the question in
certain conclusions.
[Sidenote: 1.]
First, it is not lawful to persecute any for conscience’ sake rightly
informed; for in persecuting such, Christ himself is persecuted in them,
Acts ix. 4.
[Sidenote: 2.]
Secondly, for an erroneous and blind conscience, (even in fundamental and
weighty points) it is not lawful to persecute any, till after admonition
once or twice; and so the apostle directeth, Tit. iii. 10, and giveth the
reason, that in fundamental and principal points of doctrine or worship,
the word of God in such things is so clear, that he cannot but be
convinced in conscience of the dangerous error of his way after once or
twice admonition, wisely and faithfully dispensed. And then, if any one
persist, it is not out of conscience, but against his conscience, as the
apostle saith, ver. 11, He _is subverted, and sinneth, being condemned of
himself_; that is, of his own conscience. So that if such a man, after
such admonition, shall still persist in the error of his way, and be
therefore punished, he is not persecuted for cause of conscience, but for
sinning against his own conscience.
[Sidenote: 3.]
Thirdly. In things of lesser moment, whether points of doctrine or
worship, if a man hold them forth in a spirit of Christian meekness and
love, though with zeal and constancy, he is not to be persecuted, but
tolerated, till God may be pleased to manifest his truth to him, Phil.
iii. 17; Rom. xiv. 1-4.
[Sidenote: 4.]
But if a man hold forth, or profess, any error or false way, with a
boisterous and arrogant spirit, to the disturbance of civil peace, he
may justly be punished according to the quality and measure of the
disturbance caused by him.
Now let us consider of your reasons or objections to the contrary.
Your first head of objections is taken from the scripture.
_Object. 1._ Because Christ commandeth to let alone the tares and wheat
to grow together unto the harvest, Matt. xiii. 30, 38.
_Answ._ Tares are not briars and thorns, but partly hypocrites, like unto
the godly, but indeed carnal, as the tares are like to wheat, but are
not wheat; or partly such corrupt doctrines or practices as are indeed
unsound, but yet such as come very near the truth (as tares do to the
wheat), and so near, that good men may be taken with them; and so the
persons in whom they grow cannot be rooted out but good will be rooted
up with them. And in such a case Christ calleth for toleration, not for
penal prosecution, according to the third conclusion.
_Object. 2._ In Matt. xv. 14, Christ commandeth his disciples to let the
blind alone till they fall into the ditch; therefore he would have their
punishment deferred till their final destruction.
_Answ._ He there speaketh not to public officers, whether in church or
commonweal, but to his private disciples, concerning the Pharisees, over
whom they had no power. And the command he giveth to let them alone, is
spoken in regard of troubling themselves, or regarding the offence which
they took at the wholesome doctrine of the gospel. As who should say,
Though they be offended at this saying of mine, yet do not you fear their
fear, nor be troubled at their offence, which they take at my doctrine,
not out of sound judgment, but out of their blindness. But this maketh
nothing to the cause in hand.
_Object. 3._ In Luke ix. 54, 55, Christ reproveth his disciples, who
would have had fire come down from heaven to consume the Samaritans, who
refused to receive Him.
_Object. 4._ And Paul teacheth Timothy, not to strive, but to be gentle
towards all men, suffering evil patiently.
_Answ._ Both these are directions to ministers of the gospel, how to
deal, not with obstinate offenders in the church that sin against
conscience, but either with men without, as the Samaritans were, and
many unconverted Christians in Crete, whom Titus, as an evangelist,
was to seek to convert: or at best with some Jews or Gentiles in the
church, who, though carnal, yet were not convinced of the error of their
way. And it is true, it became not the spirit of the gospel to convert
aliens to the faith of Christ, such as the Samaritans were, by fire and
brimstone; nor to deal harshly in public ministry, or private conference,
with all such contrary-minded men, as either had not yet entered into
church-fellowship, or if they had, yet did hitherto sin of ignorance, not
against conscience.
But neither of both these texts do hinder the ministers of the gospel
to proceed in a church-way against church-members, when they become
scandalous offenders either in life or doctrine; much less do they speak
at all to civil magistrates.
_Object. 5._ From the prediction of the prophets, who foretold that
carnal weapons should cease in the days of the gospel, Isa. ii. 4,
and xi. 9; Mic. iv. 3, 4. And the apostle professeth, _The weapons of
our warfare are not carnal_, 2 Cor. x. 4. And Christ is so far from
persecuting those that would not be of his religion, that he chargeth
them, when they are persecuted themselves they should pray, and when
they are cursed they should bless. The reason whereof seemeth to be,
that they who are now persecutors and wicked persons, may become true
disciples and converts.
[Sidenote: 1.]
_Answ._ Those predictions in the prophets do only show, first, with what
kind of weapons he will subdue the nations to the obedience of the faith
of the gospel, not by fire and sword, and weapons of war, but by the
power of his word and Spirit, which no man doubteth of.
[Sidenote: 2.]
Secondly. Those predictions of the prophets show what the meek and
peaceable temper will be of all the true converts to Christianity, not
lions or leopards, &c., not cruel oppressors, nor malignant opposers, nor
biters of one another. But [they] do not forbid them to drive ravenous
wolves from the sheepfold, and to restrain them from devouring the sheep
of Christ.
And when Paul saith, _The weapons of our warfare are not carnal but
spiritual_, he denieth not civil weapons of justice to the civil
magistrate, Rom. xiii., but only to church officers. And yet the
weapons of such officers he acknowledgeth to be such, as though they be
spiritual, yet are ready to take vengeance of all disobedience, 2 Cor. x.
6; which hath reference, amongst other ordinances, to the censure of the
church against scandalous offenders.
[Sidenote: 3.]
When Christ commandeth his disciples to bless them that curse them and
persecute them, he giveth not therein a rule to public officers, whether
in church or commonweal, to suffer notorious sinners, either in life or
doctrine, to pass away with a blessing; but to private Christians to
suffer persecution patiently, yea, and to pray for their persecutors.
Again, it is true Christ would have his disciples to be far from
persecuting, for that is a sinful oppression of men, for righteousness’
sake; but that hindereth not but that he would have them execute upon
all disobedience the judgment and vengeance required in the word, 2 Cor.
x. 6; Rom. xiii. 4.
[Sidenote: 4.]
Though it be true that wicked persons now may by the grace of God become
true disciples and converts, yet we may not do evil that good may come
thereof. And evil it would be to tolerate notorious evil doers, whether
seducing teachers, or scandalous livers. Christ had something against
the angel of the church of Pergamos for tolerating them that held the
doctrine of Balaam, and against the church of Thyatira for tolerating
Jezebel to teach and seduce, Rev. ii. 14, 20.
Your second head of reasons is taken from the profession and practice of
famous princes, king James, Stephen of Poland, king of Bohemia.
Whereunto a treble answer may briefly be returned.
First, we willingly acknowledge that none is to be persecuted at all, no
more than they may be oppressed for righteousness’ sake.
Again, we acknowledge that none is to be punished for his conscience,
though misinformed, as hath been said, unless his error be fundamental,
or seditiously and turbulently promoted, and that after due conviction of
his conscience, that it may appear he is not punished for his conscience,
but for sinning against his conscience.
Furthermore, we acknowledge, none is to be constrained to believe or
profess the true religion till he be convinced in judgment of the truth
of it; but yet restrained he may [be] from blaspheming the truth, and
from seducing any unto pernicious errors.
2. We answer, what princes profess or practise, is not a rule of
conscience. They many times tolerate that in point of state policy, which
cannot justly be tolerated in point of true Christianity.
Again, princes many times tolerate offenders out of very necessity, when
the offenders are either too many, or too mighty for them to punish; in
which respect David tolerated Joab and his murders: but against his will.
3. We answer further, that for those three princes named by you, who
tolerated religion, we can name you more and greater who have not
tolerated heretics and schismatics, notwithstanding their pretence of
conscience, and arrogating the crown of martyrdom to their sufferings.
Constantine the Great, at the request of the General Council of Nice,
banished Arius, with some of his fellows.[87] The same Constantine made
a severe law against the Donatists. And the like proceedings against
them were used by Valentinian, Gratian, and Theodosius, as Augustine
reporteth.[88] Only Julian the Apostate granted liberty to heretics as
well as to pagans, that he might, by tolerating all weeds to grow, choke
the vitals of Christianity; which was also the practice and sin of Valens
the Arian.
Queen Elizabeth, as famous for her government as any of the former, it
is well known what laws she made and executed against papists. Yea, and
king James, one of your own witnesses, though he was slow in proceeding
against papists, as you say, for conscience’ sake, yet you are not
ignorant how sharply and severely he punished those whom the malignant
world calleth Puritans, men of more conscience and better faith than he
tolerated.
I come now to your third and last argument, taken from the judgment of
ancient and later writers, yea, even of papists themselves, who have
condemned persecution for conscience’ sake.
You begin with Hilary, whose testimony we might admit without any
prejudice to the truth; for it is true, the Christian church doth not
persecute, but is persecuted. But to excommunicate an heretic, is not to
persecute; that is, it is not to punish an innocent, but a culpable and
damnable person, and that not for conscience, but for persisting in error
against light of conscience, whereof it hath been convinced.
It is true also what he saith, that neither the apostles did, nor may we,
propagate [the] Christian religion by the sword; but if pagans cannot be
won by the word, they are not to be compelled by the sword. Nevertheless,
this hindereth not but if they or any others should blaspheme the true
God, and his true religion, they ought to be severely punished; and no
less do they deserve, if they seduce from the truth to damnable heresy or
idolatry.
Your next writer, which is Tertullian, speaketh to the same purpose in
the place alleged by you. His intent is only to restrain Scapula, the
Roman governor of Africa, from the persecution of Christians, for not
offering sacrifice to their gods: and for that end fetcheth an argument
from the law of natural equity, not to compel any to any religion, but
to permit them either to believe willingly, or not to believe at all.
Which we acknowledge, and accordingly permit the Indians to continue in
their unbelief. Nevertheless, it will not therefore be lawful openly to
tolerate the worship of devils, or idols, or the seduction of any from
the truth.
When Tertullian saith, “Another man’s religion neither hurteth nor
profiteth any,” it must be understood of private worship, and religion
professed in private: otherwise a false religion professed by the members
of a church, or by such as have given their names to Christ, will be the
ruin and desolation of the church, as appeareth by the threats of Christ
to the churches of Asia, Rev. ii.
Your next author, Hierom, crosseth not the truth, nor advantageth your
cause; for we grant what he saith, that heresy must be cut off with the
sword of the Spirit. But this hindereth not, but that being so cut down,
if the heretic still persist in his heresy to the seduction of others,
he may be cut off by the civil sword to prevent the perdition of others.
And that to be Hierom’s meaning, appeareth by his note upon that of
the apostle, _A little leaven leaveneth the whole lump_; “therefore,”
saith he, “a spark, as soon as it appeareth, is to be extinguished, and
the leaven to be removed from the rest of the dough, rotten pieces of
flesh are to be cut off, and a scabbed beast is to be driven from the
sheepfold, lest the whole house, mass of dough, body, and flock, be set
on fire with the spark, be soured with the leaven, be putrified with the
rotten flesh, perish by the scabbed beast.”[89]
Brentius, whom you next quote, speaketh not to your cause. We willingly
grant him and you, that man hath no power to make laws to bind
conscience. But this hindereth not, but that men may see the laws of God
observed which do bind conscience.
The like answer may be returned to Luther, whom you next allege. First,
that the government of the civil magistrate extendeth no further than
over the bodies and goods of their subjects, not over their souls;
and therefore they may not undertake to give laws to the souls and
consciences of men.
Secondly, that the church of Christ doth not use the arm of secular power
to compel men to the faith or profession of the truth, for this is to be
done by spiritual weapons, whereby Christians are to be exhorted, not
compelled.
But this hindereth not that Christians sinning against light of faith and
conscience, may justly be censured by the church with excommunication,
and by the civil sword also, in case they shall corrupt others to the
perdition of their souls.
As for the testimony of the popish book, we weigh it not, as knowing
whatsoever they speak for toleration of religion where themselves are
under hatches, when they come to sit at stern, they judge and practise
quite contrary: as both their writings and judicial proceedings have
testified to the world these many years.
To shut up this argument from testimony of writers. It is well known
Augustine retracted this opinion of yours, which in his younger times he
had held, but in after riper age reversed and refuted, as appeareth in
the second book of his Retractations, chap. 5, and in his Epistles, 48,
50. And in his first book against Parmenianus, chap. 7, he showeth, that
if the Donatists were punished with death, they were justly punished. And
in his eleventh Tractate upon John, “They murder,” saith he, “souls, and
themselves are afflicted in body: they put men to everlasting death, and
yet they complain when themselves are put to suffer temporal death.”[90]
Optatus, in his third book,[91] justifieth Macarius, who had put some
heretics to death; that he had done no more herein than what Moses,
Phineas, and Elias had done before him.
Bernard, in his sixty-sixth Sermon in Cantica:[92] “Out of doubt,” saith
he, “it is better that they should be restrained by the sword of him, who
beareth not the sword in vain, than that they should be suffered to draw
many others into their error. For he is the minister of God for wrath to
every evil doer.”
Calvin’s judgment is well known, who procured the death of Michael
Servetus for pertinacity in heresy, and defended his fact by a book
written of that argument.[93]
Beza also wrote a book, De Hæreticis Morte Plectendis, that heretics are
to be punished with death.[94] Aretius likewise took the like course
about the death of Valentinus Gentilis; and justified the magistrate’s
proceeding against him, in a history written of that argument.[95]
Finally, you come to answer some main objections, as you call them, which
yet are but one, and that one objecteth nothing against what we hold. It
is, say you, no prejudice to the commonwealth, if liberty of conscience
were suffered to such as fear God indeed, which you prove by the examples
of the patriarchs and others.
But we readily grant you, liberty of conscience is to be granted to men
that fear God indeed, as knowing they will not persist in heresy, or
turbulent schism, when they are convinced in conscience of the sinfulness
thereof.
But the question, is, whether an heretic, after once or twice admonition,
and so after conviction, or any other scandalous and heinous offender,
may be tolerated, either in the church without excommunication, or in
the commonwealth without such punishment as may preserve others from
dangerous and damnable infection.
Thus much I thought needful to be spoken, for avoiding the grounds of
your error.
I forbear adding reasons to justify the truth, because you may find that
done to your hand, in a treatise sent to some of the brethren late of
Salem, who doubted as you do.
The Lord Jesus lead you by a Spirit of truth into all truth,
through Jesus Christ.
A REPLY TO THE AFORESAID ANSWER OF MR. COTTON, IN A CONFERENCE BETWEEN
TRUTH AND PEACE.
CHAP. I.
_Truth._ In what dark corner of the world, sweet Peace, are we two met?
How hath this present evil world banished me from all the coasts and
quarters of it? And how hath the righteous God in judgment taken thee
from the earth? Rev. vi. 4.
[Sidenote: Truth and Peace rarely and seldom meet.]
_Peace._ It is lamentably true, blessed Truth, the foundations of the
world have long been out of course: the gates of earth and hell have
conspired together to intercept our joyful meeting and our holy kisses.
With what a wearied, tired wing have I flown over nations, kingdoms,
cities, towns, to find out precious Truth!
_Truth._ The like inquiries in my flights and travels have I made for
Peace, and still am told she hath left the earth, and fled to heaven.
_Peace._ Dear Truth, what is the earth but a dungeon of darkness, where
Truth is not?
_Truth._ And what is the Peace thereof but a fleeting dream, thine ape
and counterfeit?
_Peace._ Oh! where is the promise of the God of heaven, that
Righteousness and Peace shall kiss each other?
_Truth._ Patience, sweet Peace, these heavens and earth are growing old,
and shall be changed like a garment, Psal. cii. [26.] They shall melt
away, and be burnt up with all the works that are therein; and the Most
High Eternal Creator shall gloriously create new heavens and new earth,
wherein dwells righteousness, 2 Pet. iii. [13.] Our kisses then shall
have their endless date of pure and sweetest joys. Till then both thou
and I must hope, and wait, and bear the fury of the dragon’s wrath, whose
monstrous lies and furies shall with himself be cast into the lake of
fire, the second death, Rev. xx. [10, 14.]
_Peace._ Most precious Truth, thou knowest we are both pursued and
laid [in wait] for. Mine heart is full of sighs, mine eyes with tears.
Where can I better vent my full, oppressed bosom than into thine, whose
faithful lips may for these few hours revive my drooping, wandering
spirits, and here begin to wipe tears from mine eyes, and the eyes of my
dearest children?
_Truth._ Sweet daughter of the God of peace, begin. Pour out thy sorrows,
vent thy complaints. How joyful am I to improve these precious minutes to
revive our hearts, both thine and mine, and the hearts of all that love
the truth and peace, Zach. viii. [19.]
_Peace._ Dear Truth, I know thy birth, thy nature, thy delight. They
that know thee will prize thee far above themselves and lives, and sell
themselves to buy thee. Well spake that famous Elizabeth to her famous
attorney, Sir Edward Coke; “Mr. Attorney, go on as thou hast begun, and
still plead, not _pro Domina Regina_, but _pro Domina Veritate_.”
_Truth._ It is true, my crown is high; my sceptre is strong to break
down strongest holds, to throw down highest crowns of all that plead,
though but in thought, against me. Some few there are, but oh! how few
are valiant for the truth, and dare to plead my cause, as my witnesses in
sackcloth, Rev. xi. [3]; while all men’s tongues are bent like bows to
shoot out lying words against me!
_Peace._ Oh! how could I spend eternal days and endless dates at thy holy
feet, in listening to the precious oracles of thy mouth! All the words of
thy mouth are truth, and there is no iniquity in them. Thy lips drop as
the honey-comb. But oh! since we must part anon, let us, as thou saidst,
improve our minutes, and, according as thou promisedst, revive me with
thy words, which are sweeter than the honey and the honey-comb.
CHAP. II.
_Peace._ Dear Truth, I have two sad complaints.
[Sidenote: Two great complaints of Peace.]
First. The most sober of thy witnesses, that dare to plead thy cause, how
are they charged to be mine enemies—contentious, turbulent, seditious!
Secondly. Thine enemies, though they speak and rail against thee, though
they outrageously pursue, imprison, banish, kill thy faithful witnesses,
yet how is all vermilioned over for justice against the heretics! Yea,
if they kindle coals, and blow the flames of devouring wars, that leave
neither spiritual nor civil state, but burn up branch and root, yet how
do all pretend an holy war! He that kills, and he that is killed, they
both cry out, “It is for God, and for their conscience.”
[Sidenote: Persecutors seldom plead Christ, but Moses, for their author.]
It is true, nor one nor other seldom dare to plead the mighty Prince
Christ Jesus for their author, yet both (both protestant and papist)
pretend they have spoke with Moses and the prophets, who all, say they,
before Christ came, allowed such holy persecutions [and] holy wars
against the enemies of holy church.
[Sidenote: [Prov. xvii. 14.]]
_Truth._ Dear Peace, to ease thy first complaint, it is true, thy dearest
sons, most like their mother, peace-keeping, peace-making sons of God,
have borne and still must bear the blurs of troublers of Israel, and
turners of the world upside down. And it is true again, what Solomon
once spake: _The beginning of strife is as when one letteth out water,
therefore_, saith he, _leave off contention before it be meddled with._
This caveat should keep the banks and sluices firm and strong, that
strife, like a breach of waters, break not in upon the sons of men.
[Sidenote: Strife distinguished.]
Yet strife must be distinguished: it is necessary, or unnecessary, godly
or ungodly, Christian or unchristian, &c.
[Sidenote: 1. Ungodly strife.]
It is unnecessary, unlawful, dishonourable, ungodly, unchristian, in most
cases in the world: for there is a possibility of keeping sweet Peace in
most cases, and, _if it be possible_, it is the express command of God
that Peace be kept, Rom. xii. [18.]
[Sidenote: 2. Godly strife.]
Again, it is necessary, honourable, godly, &c., with civil and earthly
weapons to defend the innocent, and to rescue the oppressed from the
violent paws and jaws of oppressing, persecuting Nimrods, Psal. lxxiii.
Job xxix.
It is as necessary, yea, more honourable, godly, and Christian, to fight
the fight of faith, with religious and spiritual artillery, and to
contend earnestly for the faith of Jesus, once delivered to the saints,
against all opposers, and the gates of earth and hell, men or devils,
yea, against Paul himself, or an angel from heaven, if he bring any other
faith or doctrine, Jude 4, 9; Gal. i. 8.
_Peace._ With a clashing of _such_ arms am I never wakened. Speak once
again, dear Truth, to my second complaint of bloody persecution, and
devouring wars, marching under the colours of upright justice and holy
zeal, &c.
[Sidenote: A threefold doleful cry.]
_Truth._ Mine ears have long been filled with a threefold doleful outcry—
[Sidenote: Christ’s worship is his bed, Cant. i. 16. False worship,
therefore, is a false bed.]
First. Of one hundred forty-four thousand virgins, Rev. xiv., forced and
ravished by emperors, kings, governors, to their beds of worship and
religion; set up, like Absalom’s, on high, in their several states and
countries.
[Sidenote: The cry of the souls under the altar.]
Secondly. The cry of those precious souls under the altar, Rev. vi. [9,]
the souls of such as have been persecuted and slain for the testimony and
witness of Jesus, whose blood hath been spilt like water upon the earth;
and that because they have held fast the truth and witness of Jesus,
against the worship of the states and times, compelling to an uniformity
of state religion.
These cries of murdered virgins, who can sit still and hear? Who can but
run, with zeal inflamed, to prevent the deflowering of chaste souls, and
spilling of the blood of the innocent? Humanity stirs up and prompts the
sons of men to draw material swords for a virgin’s chastity and life,
against a ravishing murderer; and piety and Christianity must needs
awaken the sons of God to draw the spiritual sword, the word of God,
to preserve the chastity and life of spiritual virgins, who abhor the
spiritual defilements of false worship, Rev. xiv.
[Sidenote: A cry of the whole earth.]
Thirdly. The cry of the whole earth, made drunk with the blood of its
inhabitants slaughtering each other in their blinded zeal for conscience,
for religion, against the catholics, against the Lutherans, &c.
What fearful cries, within these twenty years, of hundred thousands, men,
women, children, fathers, mothers, husbands, wives, brethren, sisters,
old and young, high and low, plundered, ravished, slaughtered, murdered,
famished! And hence these cries, that men fling away the spiritual
sword and spiritual artillery, in spiritual and religious causes, and
rather trust, for the suppressing of each other’s gods, conscience, and
religion, as they suppose, to an arm of flesh and sword of steel.
_Truth._ Sweet Peace, what hast thou there?
_Peace._ Arguments against persecution for cause of conscience.
_Truth._ And what there?
_Peace._ An answer to such arguments, contrarily maintaining such
persecution for cause of conscience.
_Truth._ These arguments against such persecution, and the answer
pleading for it, [are] written, as Love hopes, from godly intentions,
hearts, and hands, yet in a marvellously different style and manner—the
arguments against persecution in milk, the answer for it, as I may say,
in blood.
[Sidenote: The wonderful providence of God in the writing of the
arguments against persecution in milk.]
The author of these arguments against persecution, as I have been
informed, being committed by some then in power close prisoner to
Newgate, for the witness of some truths of Jesus, and having not the use
of pen and ink, wrote these arguments in milk, in sheets of paper brought
to him by the woman, his keeper, from a friend in London as the stopples
of his milk bottle.
In such paper, written with milk, nothing will appear; but the way of
reading it by fire being known to this friend who received the papers,
he transcribed and kept together the papers, although the author himself
could not correct, nor view what himself had written.
It was in milk, tending to soul nourishment, even for babes and sucklings
in Christ:—
It was in milk, spiritually white, pure and innocent, like those white
horses of the word of truth and meekness, and the white linen or armour
of righteousness, in the army of Jesus, Rev. vi. and xix.:—
It was in milk, soft, meek, peaceable, and gentle, tending both to the
peace of souls, and the peace of states and kingdoms.
[Sidenote: The answer writ in blood.]
_Peace._ The answer, though I hope out of milky pure intentions, is
returned in blood—bloody and slaughterous conclusions—bloody to the souls
of all men, forced to the religion and worship which every civil state
or commonweal agrees on, and compels all subjects to, in a dissembled
uniformity:—
Bloody to the bodies, first of the holy witnesses of Christ Jesus, who
testify against such invented worships:—
Secondly, of the nations and peoples slaughtering each other for their
several respective religions and consciences.
CHAP. III.
_Truth._ In the answer, Mr. Cotton first lays down several distinctions
and conclusions of his own, tending to prove persecution.
Secondly. Answers to the scriptures and arguments proposed against
persecution.
[Sidenote: The first distinction discussed.]
_Peace._ The first distinction is this: by persecution for cause of
conscience, “I conceive you mean either for professing some point
of doctrine which you believe in conscience to be the truth, or for
practising some work which you believe in conscience to be a religious
duty.”
[Sidenote: Definition of persecution discussed.]
_Truth._ I acknowledge that to molest any person, Jew or Gentile, for
either professing doctrine, or practising worship merely religious
or spiritual, it is to persecute him; and such a person, whatever his
doctrine or practice be, true or false, suffereth persecution for
conscience.
[Sidenote: Conscience will not be restrained from its own worship, nor
constrained to another.]
But withal I desire it may be well observed, that this distinction is
not full and complete. For beside this, that a man may be persecuted
because he holdeth or practiseth what he believes in conscience to be a
truth, as Daniel did, for which he was cast into the lions’ den, Dan.
vi. 16, and many thousands of Christians, because they durst not cease
to preach and practise what they believed was by God commanded, as the
apostles answered, Acts iv. and v., I say, besides this, a man may also
be persecuted because he dares not be constrained to yield obedience to
such doctrines and worships as are by men invented and appointed. So the
three famous Jews, who were cast into the fiery furnace for refusing to
fall down, in a nonconformity to the whole conforming world, before the
golden image, Dan. iii. 21.[96] So thousands of Christ’s witnesses, and
of late in those bloody Marian days, have rather chosen to yield their
bodies to all sorts of torments, than to subscribe to doctrines, or
practise worships, unto which the states and times (as Nebuchadnezzar to
his golden image) have compelled and urged them.
[Sidenote: A chaste soul in God’s worship, like a chaste wife.]
A chaste wife will not only abhor to be restrained from her husband’s
bed as adulterous and polluted, but also abhor (if not much more) to be
constrained to the bed of a stranger. And what is abominable in corporal,
is much more loathsome in spiritual whoredom and defilement.
The spouse of Christ Jesus, who could not find her soul’s beloved in
the ways of his worship and ministry, Cant. i., iii., and v. chapters,
abhorred to turn aside to other flocks, worships, &c., and to embrace the
bosom of a false Christ, Cant. i. 8.
CHAP. IV.
_Peace._ The second distinction is this:—
[Sidenote: The second distinction discussed.]
“In points of doctrine some are fundamental, without right belief whereof
a man cannot be saved; others are circumstantial and less principal,
wherein a man may differ in judgment without prejudice of salvation on
either part.”
[Sidenote: God’s people may err from the very fundamentals of visible
worship.]
_Truth._ To this distinction I dare not subscribe, for then I should
everlastingly condemn thousands, and ten thousands, yea, the whole
generation of the righteous, who since the falling away from the first
primitive Christian state or worship, have and do err fundamentally
concerning the true matter, constitution, gathering, and governing of the
church. And yet, far be it from any pious breast to imagine that they are
not saved, and that their souls are not bound up in the bundle of eternal
life.[97]
We read of four sorts of spiritual, or Christian, foundations in the New
Testament.
[Sidenote: Four sorts of spiritual foundations.]
First, the foundation of all foundations, the corner-stone itself, the
Lord Jesus, on whom all depend—persons, doctrines, practices, 1 Cor. iii.
[11.]
2. Ministerial foundations. The church is _built upon the foundation of
the apostles and prophets_, Ephes. ii. 20.
3. The foundation of future rejoicing in the fruits of obedience, 1 Tim.
vi. [19.]
[Sidenote: Στοιχεῖα, θεμὲιοὶ. The six foundations of the Christian
religion or worship.]
4. The foundation of doctrines, without the knowledge of which there can
be no true profession of Christ, according to the first institution,
Heb. vi. [1, 2,]—the foundation, or principles, _of repentance from dead
works, faith towards God, the doctrine of baptisms, laying on of hands,
the resurrection, and eternal judgment_. In some of these, to wit, those
concerning baptisms and laying on of hands, God’s people will be found to
be ignorant for many hundred years; and I yet cannot see it proved that
light is risen, I mean the light of the first institution, in practice.
God’s people in their persons, heart-waking (Cant. v. 2), in the life
of personal grace, will yet be found fast asleep in respect of public
Christian worship.
[Sidenote: Coming out of Babel, not local, but mystical.]
God’s people, in their persons, are His, most dear and precious: yet
in respect of the Christian worship they are mingled amongst the
Babylonians, from whence they are called to come out, not locally, as
some have said, for that belonged to a material and local Babel (and
literal Babel and Jerusalem have now no difference, John iv. 21), but
spiritually and mystically to come out from her sins and abominations.
[Sidenote: The great ignorance of God’s people concerning the nature of
the true church.]
If Mr. Cotton maintain the true church of Christ to consist of the
true matter of holy persons called out from the world (and the true
form of union in a church government), and that also neither national,
provincial, nor diocesan churches are of Christ’s institution: how many
thousands of God’s people of all sorts, clergy and laity, as they call
them, will they find, both in former and later times, captivated in such
national, provincial, and diocesan churches? yea, and so far from living
in, yea or knowing of any such churches, for matter and form, as they
conceive now only to be true, that until of late years, how few of God’s
people knew any other church than the parish church of dead stones or
timber? It being a late marvellous light, revealed by Christ Jesus, the
Sun of righteousness, that his people are a company or church of living
stones, 1 Pet. ii. 9.
[Sidenote: Mr. Cotton and all the half separatists, halting between true
and false churches, and consequently not yet clear in the fundamental
matter of a Christian church.]
And, however his own soul, and the souls of many others, precious to
God, are persuaded to separate from national, provincial, and diocesan
churches, and to assemble into particular churches, yet, since there are
no parish churches in England, but what are made up of the parish bounds
within such and such a compass of houses, and that such churches have
been and are in constant dependence on, and subordination to the national
church: how can the New English particular churches join with the old
English parish churches in so many ordinances of word, prayer, singing,
contribution, &c., but they must needs confess, that as yet their souls
are far from the knowledge of the foundation of a true Christian church,
whose matter must not only be living stones, but also separated from the
rubbish of anti-christian confusions and desolations.
CHAP. V.
_Peace._ With lamentation, I may add, how can their souls be clear in
this foundation of the true Christian matter, who persecute and oppress
their own acknowledged brethren, presenting light unto them about this
point? But I shall now present you with Mr. Cotton’s third distinction.
“In points of practice,” saith he, “some concern the weightier duties
of the law, as what God we worship, and with what kind of worship;
whether such, as if it be right, fellowship with God is held; if false,
fellowship with God is lost.”
_Truth._ It is worth the inquiry, what kind of worship he intendeth: for
worship is of various signification. Whether in general acceptation he
mean the rightness or corruptness of the church, or the ministry of the
church, or the ministrations of the word, prayer, seals, &c.
[Sidenote: The true ministry a fundamental.]
And because it pleaseth the Spirit of God to make the ministry one of
the foundations of the Christian religion, Heb. vi. 1, 2, and also to
make the ministry of the word and prayer in the church to be two special
works, even of the apostles themselves, Acts vi. 2, I shall desire it may
be well considered in the fear of God.[98]
[Sidenote: The New English ministers examined.]
First, concerning the ministry of the word. The New English ministers,
when they were new elected and ordained ministers in New England,
must undeniably grant, that at that time they were no ministers,
notwithstanding their profession of standing so long in a true ministry
in old England, whether received from the bishops, which some have
maintained true, or from the people, which Mr. Cotton and others better
liked, and which ministry was always accounted perpetual and indelible.
I apply, and ask, will it not follow, that if their new ministry and
ordination be true, the former was false? and if false, that in the
exercise of it, notwithstanding abilities, graces, intentions, labours,
and, by God’s gracious, unpromised, and extraordinary blessing, some
success, I say, will it not according to this distinction follow, that
according to visible rule, fellowship with God was lost?
[Sidenote: Common prayer cast off, and written against by the New
English.]
Secondly, concerning prayer. The New English ministers have disclaimed
and written against that worshipping of God by the common or set forms of
prayer, which yet themselves practised in England, notwithstanding they
knew that many servants of God, in great sufferings, witnessed against
such a ministry of the word, and such a ministry of prayer.
_Peace._ I could name the persons, time, and place, when some of them
were faithfully admonished for using of the Common Prayer, and the
arguments presented to them, then seeming weak, but now acknowledged
sound; yet, at that time, they satisfied their hearts with the practice
of the author of the Council of Trent, who used to read only some of the
choicest selected prayers in the mass-book, which I confess was also
their own practice in their using of the Common Prayer.[99] But now,
according to this distinction, I ask whether or no fellowship with God in
such prayers was lost?
[Sidenote: God’s people have worshipped God with false worships.]
_Truth._ I could particularize other exercises of worship, which cannot
be denied, according to this distinction, to be of the weightier points
of the law: to wit, what God we worship, and with what kind of worship?
wherein fellowship with God, in many of our unclean and abominable
worships, hath been lost. Only upon these premises I shall observe:
first, that God’s people, even the standard-bearers and leaders of them,
according to this distinction, have worshipped God, in their sleepy
ignorance, by such a kind of worship as wherein fellowship with God is
lost; yea also, that it is possible for them to do, after much light is
risen against such worship, and in particular, brought to the eyes of
such holy and worthy persons.
Secondly, there may be inward and secret fellowship with God in false
ministries of word and prayer, (for that to the eternal praise of
infinite mercy, beyond a word or promise of God, I acknowledge[100])
when yet, as the distinction saith, in such worship, not being right,
fellowship with God is lost, and such a service or ministration must be
lamented and forsaken.
[Sidenote: Fundamentals of Christian worship not so easy and clear.]
Thirdly, I observe that God’s people may live and die in such kinds of
worship, notwithstanding that light from God, publicly and privately,
hath been presented to them, able to convince; yet, not reaching to
their conviction, and forsaking of such ways, contrary to a conclusion
afterward expressed; to wit, “that fundamentals are so clear, that a man
cannot but be convinced in conscience, and therefore that such a person
not being convinced, he is condemned of himself, and may be persecuted
for sinning against his conscience.”
Fourthly, I observe, that in such a maintaining a clearness of
fundamentals or weightier points, and upon that ground a persecuting of
men because they sin against their consciences, Mr. Cotton measures that
to others, which himself when he lived in such practices would not have
had measured to himself. As first, that it might have been affirmed of
him, that in such practices he did sin against his conscience, having
sufficient light shining about him.
Secondly, that he should or might lawfully have been cut off by death or
banishment, as an heretic, sinning against his own conscience.
[Sidenote: A notable speech of king James to a great nonconformist,
turned persecutor.]
And in this respect the speech of king James was notable to a great
nonconformitant, converted, as is said, by king James to conformity, and
counselling the king afterward to persecute the nonconformists even unto
death: “Thou beast,” quoth the king, “if I had dealt so with thee in thy
nonconformity, where hadst thou been?”
CHAP. VI.
[Sidenote: The four distinctions discussed.]
_Peace._ The next distinction concerneth the manner of persons holding
forth the aforesaid practices, not only the weightier duties of the law,
but points of doctrine and worship less principal:—
“Some,” saith he, “hold them forth in a meek and peaceable way; some with
such arrogance and impetuousness, as of itself tendeth to the disturbance
of civil peace.”
_Truth._ In the examination of this distinction we shall discuss,
First, what is civil peace (wherein we shall vindicate thy name the
better),
Secondly, what it is to hold forth a doctrine, or practice, in this
impetuousness or arrogancy.
[Sidenote: What civil peace is.]
First, for civil peace, what is it but _pax civitatis_, the peace of the
city, whether an English city, Scotch, or Irish city, or further abroad,
French, Spanish, Turkish city, &c.
[Sidenote: God’s people must be nonconformitants to evil.]
Thus it pleased the Father of lights to define it, Jer. xxix. 7, _Pray
for the peace of the city_; which peace of the city, or citizens, so
compacted in a civil way of union, may be entire, unbroken, safe, &c.,
notwithstanding so many thousands of God’s people, the Jews, were there
in bondage, and would neither be constrained to the worship of the city
Babel, nor restrained from so much of the worship of the true God as they
then could practice, as is plain in the practice of the three worthies,
Shadrach, Meshach, and Abednego, as also of Daniel, Dan. iii. and Dan.
vi.—the peace of the city or kingdom being a far different peace from the
peace of the religion, or spiritual worship, maintained and professed of
the citizens. This peace of their (worship which worship also in some
cities being various) being a false peace, God’s people were and ought to
be nonconformitants, not daring either to be restrained from the true, or
constrained to false worship; and yet without breach of the civil or city
peace, properly so called.
[Sidenote: The difference between spiritual and civil peace.]
_Peace._ Hence it is that so many glorious and flourishing cities of the
world maintain their civil peace; yea, the very Americans and wildest
pagans keep the peace of their towns or cities, though neither in one
nor the other can any man prove a true church of God in those places,
and consequently no spiritual and heavenly peace. The peace spiritual,
whether true or false, being of a higher and far different nature from
the peace of the place or people, being merely and essentially civil and
human.
[Sidenote: The difference between the spiritual and civil state. The
civil state, the spiritual estate, and the church of Christ distinct in
Ephesus.]
_Truth._ Oh! how lost are the sons of men in this point! To illustrate
this:—the church, or company of worshippers, whether true or false,
is like unto a body or college of physicians in a city—like unto a
corporation, society, or company of East India or Turkey merchants, or
any other society or company in London; which companies may hold their
courts, keep their records, hold disputations, and in matters concerning
their society may dissent, divide, break into schisms and factions, sue
and implead each other at the law, yea, wholly break up and dissolve into
pieces and nothing, and yet the peace of the city not be in the least
measure impaired or disturbed; because the essence or being of the city,
and so the well being and peace thereof, is essentially distinct from
those particular societies; the city courts, city laws, city punishments
distinct from theirs. The city was before them, and stands absolute and
entire when such a corporation or society is taken down. For instance
further, the city or civil state of Ephesus was essentially distinct from
the worship of Diana in the city, or of the whole city. Again, the church
of Christ in Ephesus, which were God’s people, converted and called out
from the worship of that city unto Christianity, or worship of God in
Christ, was distinct from both.
Now suppose that God remove the candlestick from Ephesus, yea, though
the whole worship of the city of Ephesus should be altered, yet, if
men be true and honestly ingenuous to city covenants, combinations,
and principles, all this might be without the least impeachment or
infringement of the peace of the city of Ephesus.
Thus in the city of Smyrna was the city itself or civil estate one thing,
the spiritual or religious state of Smyrna another: the church of Christ
in Smyrna distinct from them both. And the synagogue of the Jews, whether
literally Jews, as some think, or mystically false Christians, as others,
called the synagogue of Satan, Rev. ii., [was] distinct from all these.
And notwithstanding these spiritual oppositions in point of worship and
religion, yet hear we not the least noise—nor need we, if men keep but
the bond of civility, of any civil breach, or breach of civil peace
amongst them; and to persecute God’s people there for religion, that only
was a breach of civility itself.
CHAP. VII.
_Peace._ Now to the second query, what it is to hold forth doctrine or
practice in an arrogant or impetuous way?
[Sidenote: The answerer too obscure in generals. God’s meekest servants
use to be counted arrogant and impetuous.]
_Truth._ Although it hath not pleased Mr. Cotton to declare what is this
arrogant or impetuous holding forth of doctrine or practice tending to
disturbance of civil peace, I cannot but express my sad and sorrowful
observation, how it pleaseth God to leave him as to take up the common
reproachful accusation of the accuser of God’s children: to wit, that
they are arrogant and impetuous. Which charge, together with that of
obstinacy, pertinacity, pride, troublers of the city, &c., Satan commonly
loads the meekest of the saints and witnesses of Jesus with.
[Sidenote: Six cases wherein God’s people have been bold and zealous, yet
not arrogant.]
To wipe off, therefore, these foul blurs and aspersions from the fair and
beautiful face of the spouse of Jesus, I shall select and propose five or
six cases, for which God’s witnesses, in all ages and generations of men,
have been charged with arrogance, impetuousness, &c., and yet the God of
heaven, and Judge of all men, hath graciously discharged them from such
crimes, and maintained and avowed them for his faithful and peaceable
servants.
[Sidenote: Christ Jesus and his disciples teach publicly a new doctrine,
fundamentally different from the religion professed.]
First, God’s people have proclaimed, taught, disputed, for divers
months together, a new religion and worship, contrary to the worship
projected in the town, city, or state where they have lived, or where
they have travelled, as did the Lord Jesus himself over all Galilee,
and the apostles after Him in all places, both in the synagogues and
market-places, as appears Acts xvii. 2, 17; Acts xviii. 4, 8. Yet this is
no arrogance nor impetuousness.
[Sidenote: God’s servants zealous and bold to the faces of the highest. 1
Kings xviii. 18. Luke xiii. 32. Acts xxiii. 3.]
Secondly, God’s servants have been zealous for their Lord and Master,
even to the very faces of the highest, and concerning the persons of
the highest, so far as they have opposed the truth of God: so Elijah
to the face of Ahab, “It is not I, _but thou, and thy father’s house_,
that troublest Israel.” So the Lord Jesus concerning Herod, _Go, tell
that fox_. So Paul, _God delivered me from the mouth of the lion_; and
to Ananias, _Thou whited wall_; and yet in all this no arrogance, nor
impetuousness.
[Sidenote: God’s people constantly immoveable to death.]
Thirdly, God’s people have been immoveable, constant, and resolved to
the death, in refusing to submit to false worships, and in preaching
and professing the true worship, contrary to the express command of
public authority. So the three famous worthies against the command of
Nebuchadnezzar, and the uniform conformity of all nations agreeing upon
a false worship, Dan. iii. So the apostles, Acts iv. and v., and so
the witnesses of Jesus in all ages, who loved not their lives to the
death, Rev. xii., not regarding sweet life nor bitter death, and yet not
arrogant, nor impetuous.
[Sidenote: God’s people ever maintained Christ Jesus the only Lord and
King to the conscience.]
Fourthly, God’s people, since the coming of the King of Israel, the Lord
Jesus, have openly and constantly professed, that no civil magistrate, no
king, nor Cæsar, have any power over the souls or consciences of their
subjects, in the matters of God and the crown of Jesus; but the civil
magistrates themselves, yea, kings and Cæsars, are bound to subject their
own souls to the ministry and church, the power and government of this
Lord Jesus, the King of kings. Hence was the charge against the apostles
(false in civil, but true in spirituals) that they affirmed that there
was another King, one Jesus, Acts xvii. 7. And, indeed, this was the
great charge against the Lord Jesus himself, which the Jews laid against
him, and for which he suffered death, as appears by the accusation
written over his head upon the gallows, John xix. 19, _Jesus of Nazareth,
King of the Jews_.
[Sidenote: That Christ is King alone over conscience is the sum of all
true preaching.]
This was and is the sum of all true preaching of the gospel, or glad
news, viz., that God anointed Jesus to be the sole King and Governor
of all the Israel of God in spiritual and soul causes, Ps. ii. 9; Acts
ii. 36. Yet this kingly power of His, he resolved not to manage in His
own person, but ministerially in the hands of such messengers which he
sent forth to preach and baptize, and to such as believed that word they
preached, John xvii. And yet here no arrogance, nor impetuousness.
[Sidenote: God’s people have seemed the disturbers of civil state.]
5. God’s people, in delivering the mind and will of God concerning the
kingdoms and civil states where they have lived, have seemed in all show
of common sense and rational policy, if men look not higher with the eye
of faith, to endanger and overthrow the very civil state, as appeareth by
all Jeremiah’s preaching and counsel to king Zedekiah, his princes and
people, insomuch that the charge of the princes against Jeremiah was,
that he discouraged the army from fighting against the Babylonians, and
weakened the land from its own defence; and this charge in the eye of
reason, seemed not to be unreasonable, or unrighteous, Jer. xxxvii. and
xxxviii.; and yet in Jeremiah no arrogance, nor impetuousness.
[Sidenote: God’s word and people the occasion of tumults.]
6. Lastly, God’s people, by their preaching, disputing, &c., have been,
though not the cause, yet accidentally the occasion of great contentions
and divisions, yea, tumults and uproars, in towns and cities where they
have lived and come; and yet neither their doctrine nor themselves
arrogant nor impetuous, however so charged: for thus the Lord Jesus
discovereth men’s false and secure suppositions, Luke xii. 51, _Suppose
ye that I am come to give peace on the earth? I tell you, nay; but rather
division; for from henceforth shall there be five in one house divided,
three against two, and two against three, the father shall be divided
against the son and the son against the father_, &c. And thus upon the
occasion of the apostles’ preaching the kingdom and worship of God in
Christ, were most commonly uproars and tumults wherever they came. For
instance, those strange and monstrous uproars at Iconium, at Ephesus, at
Jerusalem, Acts xiv. 4; Acts xix. 29, 40; Acts xxi. 30, 31.
CHAP. VIII.
[Sidenote: [1 Obj.]]
_Peace._ It will be said, dear Truth, what the Lord Jesus and his
messengers taught was truth; but the question is about error.
_Truth._ I answer, This distinction now in discussion concerns not truth
or error, but the manner of holding forth or divulging.
I acknowledge that such may be the way and manner of holding forth,
either with railing or reviling, daring or challenging speeches, or with
force of arms, swords, guns, prisons, &c., that it may not only tend to
break, but may actually break the civil peace, or peace of the city.
[Sidenote: The instances proposed carry a great show of impetuousness,
yet all are pure and peaceable.]
Yet these instances propounded are cases of great opposition and
spiritual hostility, and occasions of breach of civil peace; and yet as
the borders, or matter, were of gold, so the specks, or manner, (Cantic.
i. [11,]) were of silver: both matter and manner pure, holy, peaceable,
and inoffensive.
Moreover, I answer, That it is possible and common for persons of soft
and gentle nature and spirits, to hold out falsehood with more seeming
meekness and peaceableness, than the Lord Jesus or his servants did or do
hold forth the true and everlasting gospel. So that the answerer would
be requested to explain what he means by this arrogant and impetuous
holding forth of any doctrine, which very manner of holding forth tends
to break civil peace, and comes under the cognizance and correction of
the civil magistrate, lest he build the sepulchre of the prophets, _and
say, If we had been in the Pharisees’ days_, the Roman emperor’s days,
or the bloody Marian days, _we would not have been partakers with them
in the blood of the prophets_, Matt. xxiii. 30, who were charged with
arrogance and impetuousness.
CHAP. IX.
[Sidenote: [2 Obj.]]
_Peace._ It will here be said, whence then ariseth civil dissensions and
uproars about matters of religion?
[Sidenote: The true cause of tumults at the preaching of the word.]
_Truth._ I answer: When a kingdom or state, town or family, lies and
lives in the guilt of a false god, false Christ, false worship, no wonder
if sore eyes be troubled at the appearance of the light, be it never
so sweet. No wonder if a body full of corrupt humours be troubled at
strong, though wholesome, physic—if persons sleepy and loving to sleep
be troubled at the noise of shrill, though silver, alarums. No wonder if
Adonijah and all his company be amazed and troubled at the sound of the
right heir, king Solomon, 1 Kings i. [41, 49,]—if the husbandmen were
troubled when the Lord of the vineyard sent servant after servant, and at
last his only son, and they beat, and wounded, and killed even the son
himself, because they meant themselves to seize upon the inheritance,
unto which they had no right, Matt. xxi. 38. Hence all those tumults
about the apostles in the Acts, &c. Whereas, good eyes are not so
troubled at light; vigilant and watchful persons, loyal and faithful,
are not so troubled at the true, no, nor at a false religion of Jew or
Gentile.
[Sidenote: A preposterous way of suppressing errors.]
Secondly. Breach of civil peace may arise when false and idolatrous
practices are held forth, and yet no breach of civil peace from the
doctrine or practice, or the manner of holding forth, but from that wrong
and preposterous way of suppressing, preventing, and extinguishing such
doctrines or practices by weapons of wrath and blood, whips, stocks,
imprisonment, banishment, death, &c.; by which men commonly are persuaded
to convert heretics, and to cast out unclean spirits, which only the
finger of God can do, that is, the mighty power of the Spirit in the word.
[Sidenote: Light only can expel fogs and darkness.]
Hence the town is in an uproar, and the country takes the alarum to expel
that fog or mist of error, heresy, blasphemy, as is supposed, with swords
and guns. Whereas it is light alone, even light from the bright shining
Sun of Righteousness, which is able, in the souls and consciences of men,
to dispel and scatter such fogs and darkness.
Hence the sons of men, as David speaks in another case, Ps. xxxix. [6,]
disquiet themselves in vain, and unmercifully disquiet others, as, by the
help of the Lord, in the sequel of this discourse shall more appear.
CHAP. X.
_Peace._ Now the last distinction is this: “Persecution for conscience
is either for a rightly informed conscience, or a blind and erroneous
conscience.”
[Sidenote: Answ. Persecutors oppress both true and erroneous consciences.]
_Truth._ Indeed, both these consciences are persecuted; but lamentably
blind and erroneous will those consciences shortly appear to be, which
out of zeal for God, as is pretended, have persecuted either. And heavy
is the doom of those blind guides and idol shepherds, whose right eye
God’s finger of jealousy hath put out, who flattering the ten horns, or
worldly powers, persuade them what excellent and faithful service they
perform to God, in persecuting both these consciences; either hanging
up a rightly informed conscience, and therein the Lord Jesus himself,
between two malefactors, or else killing the erroneous and the blind,
like Saul, out of zeal to the Israel of God, the poor Gibeonites, whom
it pleased God to permit to live; and yet that hostility and cruelty
used against them, as the repeated judgment year after year upon the
whole land after told them, could not be pardoned until the death of the
persecutor, Saul [and] his sons, had appeased the Lord’s displeasure, 2
Sam. xxi.
CHAP. XI.
_Peace._ After explication in these distinctions, it pleaseth the
answerer to give his resolution to the question in four particulars.
First, that he holds it “not lawful to persecute any for conscience’ sake
rightly informed, for in persecuting such,” saith he, “Christ himself is
persecuted.” For which reason, truly rendered, he quotes, Acts ix. 4,
_Saul, Saul, why persecutest thou me?_
_Truth._ He that shall read this conclusion over a thousand times, shall
as soon find darkness in the bright beams of the sun, as in this so clear
and shining a beam of Truth; viz., that Christ Jesus, in his truth, must
not be persecuted.
Yet, this I must ask, for it will be admired by all sober men, what
should be the cause or inducement to the answerer’s mind to lay down such
a position or thesis as this is, It is not lawful to persecute the Lord
Jesus?
[Sidenote: All persecutors of Christ profess not to persecute him.]
Search all scriptures, histories, records, monuments; consult with
all experiences; did ever Pharaoh, Saul, Ahab, Jezebel, Scribes and
Pharisees, the Jews, Herod, the bloody Neros, Gardiners, Bonners, pope,
or devil himself, profess to persecute the Son of God, Jesus as Jesus,
Christ as Christ, without a mask or covering?
No, saith Pharaoh, the Israelites are idle, and therefore speak they of
sacrificing. David is risen up in a conspiracy against Saul, therefore
persecute him. Naboth hath blasphemed God and the king, therefore stone
him. Christ is a seducer of the people, a blasphemer against God, and
traitor against Cæsar, therefore hang him. Christians are schismatical,
factious, heretical, therefore persecute them. The devil hath deluded
John Huss, therefore crown him with a paper of devils, and burn him, &c.
_Peace._ One thing I see apparently in the Lord’s overruling the pen of
this worthy answerer, viz., a secret whispering from heaven to him, that
although his soul aim at Christ, and hath wrought much for Christ in many
sincere intentions, and God’s merciful and patient acceptance, yet he
hath never left the tents of such who think they do God good service in
killing the Lord Jesus in his servants. And yet they say, if we had been
in the days of our fathers, in queen Mary’s days, &c., we would never
have consented to such persecution. And therefore, when they persecute
Christ Jesus in his truths or servants, they say, “Do not say you are
persecuted for the word, for Christ’s sake: for we hold it not lawful to
persecute Jesus Christ.”
Let me also add a second: So far as he hath been a guide, by preaching
for persecution, I say, wherein he hath been a guide and leader, by
misinterpreting and applying the writings of truth, so far, I say,
his own mouth and hands shall judge (I hope not his person, but) his
actions; for the Lord Jesus hath suffered by him, Acts ix. 5. And if the
Lord Jesus himself were present, Himself should suffer that in his own
person, which his servants witnessing his truth do suffer for his sake.
CHAP. XII.
_Peace._ Their second conclusion is this: “It is not lawful to persecute
an erroneous and blind conscience, even in fundamental and weighty
points, till after admonition once or twice, Tit. iii. 11, and then
such consciences may be persecuted; because the word of God is so clear
in fundamental and weighty points, that such a person cannot but sin
against his conscience, and so being condemned of himself, that is,
of his conscience, he may be persecuted for sinning against his own
conscience.”[101]
_Truth._ I answer, In that great battle between the Lord Jesus and the
devil, it is observable that Satan takes up the weapons of scripture, and
such scripture which in show and colour was excellent for his purpose;
but in this third of Titus, as Solomon speaks of the birds of heaven,
Prov. i. [17,] a man may evidently see the snare: and I know the time is
coming wherein it shall be said, _Surely in vain the net is laid in the
sight of_ the saints (heavenly birds).
So palpably gross and thick is the mist and fog which Satan hath raised
about this scripture, that he that can but see men as trees in matters
of God’s worship, may easily discern what a wonderful deep sleep God’s
people are fallen into concerning the visible kingdom of Christ; insomuch
that this third of Titus, which through fearful profanations hath so
many hundred years been the pretended bulwark and defence of all the
bloody wolves, dens of lions, and mountains of leopards, hunting and
devouring the witnesses of Jesus, should now be the refuge and defence of
(as I hope) the lambs and little ones of Jesus: yet, in this point, so
preaching and practising so unlike to themselves, to the Lord Jesus, and
lamentably too like to His and their persecutors.
CHAP. XIII.
_Peace._ Bright Truth, since this place of Titus is such a pretended
bulwark for persecuting of heretics, and under that pretence of
persecuting all thy followers, I beseech you by the bright beams of the
Sun of Righteousness, scatter these mists, and unfold these particulars
out of the text:—
First. What this man is that is an heretic.
Secondly. How this heretic is condemned of himself.
Thirdly. What is this first and second admonition, and by whom it is
supposed to be given.
Fourthly. What is this rejecting of Him, and by whom it is supposed this
rejection was to be made.
[Sidenote: What is meant by _heretic_ in Titus.]
_Truth._ First, what is this heretic? I find him commonly defined to
be such an one as is obstinate in fundamentals, and so also I conceive
the answerer seems to resent him, saying, that the apostle renders this
reason why after once and twice admonition he ought to be persecuted;
because in fundamental and principal points of doctrine and worship, the
word of God is so clear, that the heretic cannot but be convinced in his
own conscience.
But of this reason, I find not one tittle mentioned in this scripture.
For although he saith such an one is condemned of himself, yet he saith
not, nor will it follow, that fundamentals are so clear, that after first
and second admonition, a person that submits not to them is condemned
of himself, any more than in lesser points. This eleventh verse hath
reference to the former verses. Titus, an evangelist, a preacher of glad
news, abiding here with the church of Christ at Crete, is required by
Paul to avoid, to reject, and to teach the church to reject, genealogies,
disputes, and unprofitable questions about the law. Such a like charge it
is as he gave to Timothy, left also an evangelist at Ephesus, 1 Tim. i. 4.
If it should be objected, what is to be done to such contentious, vain
strivers about genealogies and questions unprofitable?—The apostle seems
plainly to answer, Let him be once and twice admonished.
Obj. Yea, but what if once and twice admonition prevail not?
The apostle seems to answer, αἱρετικὸν ἄνθρωπον; and that is, the man
that is wilfully obstinate after such once and twice admonition, reject
him.
With this scripture agrees that of 1 Tim. vi. 4, 5, where Timothy is
commanded to withdraw himself from such who dote about questions and
strifes of words.
All which are points of a lower and inferior nature, not properly
falling within the terms or notions of those (στοιχεῖα) first principles
and (θεμελίους) foundations of the Christian profession, to wit,
repentance from dead works, faith towards God, the doctrine of baptisms,
and of laying on of hands, the resurrection, and eternal judgment, Heb.
vi. 2, &c.
Concerning these fundamentals (although nothing is so little in the
Christian worship, but may be referred to one of these six, yet) doth not
Paul to Timothy or Titus speak in those places by me alleged, or of any
of these, as may evidently appear by the context and scope.
The beloved spouse of Christ is no receptacle for any filthy person,
obstinate in any filthiness against the purity of the Lord Jesus,
who hath commanded his people to purge out the old leaven, not only
greater portions, but a little leaven which will leaven the whole lump;
and therefore this heretic, or obstinate person in these vain and
unprofitable questions, was to be rejected, as well as if his obstinacy
had been in greater matters.
Again, if there were a door or window left open to vain and unprofitable
questions, and sins of smaller nature, how apt are persons to cover
[them] with a silken covering, and to say, Why, I am no heretic in
fundamentals, spare me in this or that little one, this or that opinion
or practice, these are of an inferior, circumstantial nature, &c.
[Sidenote: The word _heretic_ generally mistaken.]
So the coherence with the former verses, and the scope of the Spirit of
God in this and other like scriptures being carefully observed, this
Greek word _heretic_ is no more in true English, and in truth, than
an obstinate and wilful person in the church of Crete, striving and
contending about those unprofitable questions and genealogies, &c.; and
[it] is not such a monster intended in this place, as most interpreters
run upon, to wit, one obstinate in fundamentals, and, as the answerer
makes the apostle to write, in such fundamentals and principal points,
wherein the word of God is so clear that a man cannot but be convinced in
conscience, and therefore is not persecuted for matter of conscience, but
for sinning against his conscience.
CHAP. XIV.
_Peace._ Now, in the second place, what is this self-condemnation?
_Truth._ The apostle seemeth to make this a ground of the rejecting of
such a person—because he is subverted and sinneth, being condemned of
himself. It will appear upon due search, that this self-condemning is not
here intended to be in heretics (as men say) in fundamentals only; but,
as it is meant here, in men obstinate in the lesser questions, &c.
First, he is subverted, or turned crooked, ἐξέστραπται, a word opposite
to straightness, or rightness. So that the scope is, as I conceive—upon
true and faithful admonition once or twice, the pride of heart, or heat
of wrath, draws a veil over the eyes and heart, so that the soul is
turned off or loosed from the checks of truth.
Secondly, he sinneth, ἁμαρτάνει; that is, being subverted, or turned
aside, he sinneth, or wanders from the path of truth, and is condemned by
himself, αὐτοκάτακριτος; that is, by the secret checks and whisperings of
his own conscience, which will take God’s part against a man’s self, in
smiting, accusing, &c.
[Sidenote: Checks of conscience.]
Which checks of conscience we find even in God’s own dear people, as is
most admirably opened in the fifth of Canticles, in those sad, drowsy,
and unkind passages of the spouse, in her answer to the knocks and
calls of the Lord Jesus; which God’s people, in all their awakenings,
acknowledge how slightly they have listened to the checks of their own
consciences. This the answerer pleaseth to call sinning against his
conscience, for which he may lawfully be persecuted: to wit, for sinning
against his conscience.
Which conclusion—though painted over with the vermilion of mistaken
scripture, and that old dream of Jew and Gentile that the crown of
Jesus will consist of outward material gold, and his sword be made of
iron or steel, executing judgment in his church and kingdom by corporal
punishment—I hope, by the assistance of the Lord Jesus, to manifest it
to be the overturning and rooting up the very foundations and roots of
all true Christianity, and absolutely denying the Lord Jesus, the great
anointed, to be yet come in the flesh.
CHAP. XV.
This will appear, if we examine the two last queries of this place of
Titus; to wit,
First. What this admonition is?
Secondly. What is the rejection here intended? _Reject him._
First, then, Titus, unto whom this epistle and these directions were
written, and in him to all that succeed him in the like work of the
gospel to the world’s end, was no minister of the civil state, armed
with the majesty and terror of a material sword, who might for offences
against the civil state inflict punishments upon the bodies of men by
imprisonments, whippings, fines, banishment, death. Titus was a minister
of the gospel, or glad tidings, armed only with the spiritual sword of
the word of God, and [with] such spiritual weapons as (yet) through God
were mighty to the casting down of strongholds, yea, every high thought
of the highest head and heart in the world, 2 Cor. x. 4.
[Sidenote: What is the first and second admonition. What the rejecting
of the heretic was. Corporal killing in the law, typing out spiritual
killing, by excommunication, in the gospel.]
Therefore, these first and second admonitions were not civil or corporal
punishments on men’s persons or purses, which courts of men may lawfully
inflict upon malefactors; but they were the reprehensions, convictions,
exhortations, and persuasions of the word of the eternal God, charged
home to the conscience in the name and presence of the Lord Jesus, in
the midst of the church. Which being despised and not hearkened to, in
the last place follows rejection; which is not a cutting off by heading,
hanging, burning, &c., or an expelling of the country and coasts; neither
[of] which (no, nor any lesser civil punishment) Titus, nor the church
at Crete, had any power to exercise. But it was that dreadful cutting
off from that visible head and body, Christ Jesus and his church; that
purging out of the old leaven from the lump of the saints; the putting
away of the evil and wicked person from the holy land and commonwealth
of God’s Israel, 1 Cor. v. [6, 7.][102] Where it is observable, that the
same word used by Moses for putting a malefactor to death, in typical
Israel, by sword, stoning, &c., Deut. xiii. 5, is here used by Paul for
the spiritual killing, or cutting off by excommunication, 1 Cor. v. 13,
_Put away that evil person_, &c.
Now, I desire the answerer, and any, in the holy awe and fear of God, to
consider, that—
From whom the first and second admonition was to proceed, from them also
was the rejecting or casting out to proceed, as before. But not from the
civil magistrate, to whom Paul writes not this epistle, and who also is
not bound once and twice to admonish, but may speedily punish, as he sees
cause, the persons or purses of delinquents against his civil state; but
from Titus, the minister or angel of the church, and from the church with
him, were these first and second admonitions to proceed.
And, therefore, at last also, this rejecting: which can be no other but a
casting out, or excommunicating of him from their church society.
Indeed, this rejecting is no other than that avoiding which Paul writes
of to the church of Christ at Rome, Rom. xvi. 17; which avoiding, however
wofully perverted by some to prove persecution, belonged to the governors
of Christ’s church and kingdom in Rome, and not to the Roman emperor, for
him to rid and avoid the world of them by bloody and cruel persecution.
CHAP. XVI.
[Sidenote: The third conclusion discussed.]
_Peace._ The third conclusion is—in points of lesser moment there ought
to be a toleration.
[Sidenote: Satan’s policy.]
Which though I acknowledge to be the truth of God, yet three things
are very observable in the manner of laying it down: for Satan useth
excellent arrows to bad marks, and sometimes beyond the intent, and
hidden from the eye of the archer.
[Sidenote: The answerer granteth a toleration.]
First, saith he, such a person is to be tolerated till God may be pleased
to reveal his truth to him.
[Sidenote: Patience to be used toward the opposite.]
_Truth._ This is well observed by you: for indeed this is the very
ground why the apostle calls for meekness and gentleness toward all
men, and toward such as oppose themselves, 2 Tim. ii. [25]; because
there is a peradventure, or it may be; “It may be, God may _give them
repentance_.” That God that hath shown mercy to one, may show mercy to
another. It may be, that eye-salve that anointed one man’s eye who was
blind and opposite, may another as blind and opposite. He that hath given
repentance to the husband, may give it to his wife, &c.
[Sidenote: The carriage of a soul, sensible of mercy, toward other
sinners in their blindness and opposition.]
Hence the soul that is lively and sensible of mercy received to itself
in former blindness, opposition, and enmity against God, cannot but be
patient and gentle toward the Jews, who yet deny the Lord Jesus to be
come, and justify their forefathers in murdering of him: toward the
Turks, who acknowledge Christ a great prophet, yet less than Mahomet:
yea, to all the several sorts of anti-christians, who set up many a
false Christ instead of him: and, lastly, to the pagans, and wildest
sorts of the sons of men, who have not yet heard of the Father, nor the
Son: and to all these sorts, Jews, Turks, anti-christians, pagans, when
they oppose the light presented to them, in the sense of its own former
opposition, and that God peradventure may at last give repentance. I add,
such a soul will not only be patient, but earnestly and constantly pray
for all sorts of men, that out of them God’s elect may be called to the
fellowship of Christ Jesus; and, lastly, not only pray, but endeavour, to
its utmost ability, their participation of the same grace and mercy.[103]
That great rock upon which so many gallant ships miscarry, viz., that
such persons, false prophets, heretics, &c., were to be put to death in
Israel, I shall, with God’s assistance, remove. As also that fine silken
covering of the image, viz., that such persons ought to be put to death,
or banished, to prevent the infecting and seducing of others, I shall,
with God’s assistance, in the following discourse pluck off.
[Sidenote: The answerer confounds the churches in Philippi and Rome, with
the cities Philippi and Rome.]
Secondly, I observe from the scriptures he quoteth for this toleration,
Phil. iii. [17], and Rom. xiv. [1-4], how closely, yet I hope
unadvisedly, he makes the churches of Christ at Philippi and Rome all one
with the cities Philippi and Rome, in which the churches were, and to
whom only Paul wrote. As if what these churches in Philippi and Rome must
tolerate amongst themselves, _that_ the cities Philippi and Rome must
tolerate in their citizens: and what these churches must not tolerate,
_that_ these cities, Philippi and Rome, must not tolerate within the
compass of the city, state, and jurisdiction.
_Truth._ Upon that ground, by undeniable consequence, these cities,
Philippi and Rome, were bound not to tolerate themselves, that is, the
cities and citizens of Philippi and Rome, in their own civil life and
being; but must kill or expel themselves from their own cities, as being
idolatrous worshippers of other gods than the true God in Jesus Christ.
[Sidenote: Difference between the church and the world.]
But as the lily is amongst the thorns, so is Christ’s love among the
daughters; and as the apple-tree among the trees of the forest, so is
her beloved among the sons; so great a difference is there between the
church in a city or country, and the civil state, city, or country in
which it is.
No less then (as David in another case, Ps. ciii. [11], _as far as the
heavens are from the earth_) are they that are truly Christ’s (that is,
anointed truly with the Spirit of Christ) [different] from many thousands
who love not the Lord Jesus Christ, and yet are and must be permitted in
the world, or civil state, although they [i. e., the world, &c.] have no
right to enter into the gates of Jerusalem, the church of God.
[Sidenote: The church and civil state confusedly made all one.]
And this is the more carefully to be minded, because whenever a
toleration of others’ religion and conscience is pleaded for, such
as are (I hope in truth) zealous for God, readily produce plenty of
scriptures written to the church, both before and since Christ’s coming,
all commanding and pressing the putting forth of the unclean, the
cutting off the obstinate, the purging out the leaven, rejecting of
heretics. As if because briars, thorns, and thistles may not be in the
garden of the church, therefore they must all be plucked up out of the
wilderness. Whereas he that is a briar, that is, a Jew, a Turk, a pagan,
an anti-christian, to-day, may be, when the word of the Lord runs freely,
a member of Jesus Christ to-morrow, cut out of the wild olive and planted
into the true.
[Sidenote: Persecutors have forgotten the blessedness promised to the
merciful, Matt. v. [7.]]
_Peace._ Thirdly, from this toleration of persons but holding lesser
errors, I observe the unmercifulness of such doctrines and hearts, as if
they had forgotten the blessedness; _Blessed are the merciful, for they
shall obtain mercy_, Matt. v. [7.] He that is slightly and but a little
hurt, shall be suffered, and means vouchsafed for his cure. But the deep
wounded sinners, and leprous, ulcerous, and those of bloody issues twelve
years together, and those which have been bowed down thirty-eight years
of their life, they must not be suffered, until peradventure God may
give them repentance. But either it is not lawful for a godly magistrate
to rule and govern such a people, as some have said, or else if they be
under government, and reform not to the state religion after the first
and second admonition, the civil magistrate is bound to persecute, &c.
_Truth._ Such persons have need, as Paul to the Romans, chap. xii. 1, to
be besought by the mercy of God to put on bowels of mercy toward such as
have neither wronged them in body nor goods, and therefore justly should
not be punished in their goods or persons.
CHAP. XVII.
_Peace._ I shall now trouble you, dear Truth, but with one conclusion
more, which is this, viz., that if a man hold forth error with a
boisterous and arrogant spirit, to the disturbance of the civil peace, he
ought to be punished, &c.
_Truth._ To this I have spoken to, confessing that if any man commit
aught of those things which Paul was accused of, Acts xxv. 11, he ought
not to be spared, yea, he ought not, as Paul saith, in such cases to
refuse to die.
[Sidenote: What persons are guilty of breach of civil peace.]
But if the matter be of another nature, a spiritual and divine nature,
I have written before in many cases, and might in many more, that the
worship which a state professeth may be contradicted and preached
against, and yet no breach of civil peace. And if a breach follow, it is
not made by such doctrines, but by the boisterous and violent opposers of
them.
[Sidenote: The most peaceable wrongfully accused of peace-breaking.]
Such persons only break the city’s or kingdom’s peace, who cry out for
prison and swords against such who cross their judgment or practice in
religion. For as Joseph’s mistress accused Joseph of uncleanness, and
calls out for civil violence against him, when Joseph was chaste and
herself guilty, so, commonly, the meek and peaceable of the earth are
traduced as rebels, factious, peace-breakers, although they deal not with
the state or state matters, but matters of divine and spiritual nature,
when their traducers are the only unpeaceable, and guilty of breach of
civil peace.[104]
_Peace._ We are now come to the second part of the answer, which is
a particular examination of such grounds as are brought against such
persecution.
The first sort of grounds are from the scriptures.
CHAP. XVIII.
[Sidenote: The examination of what is meant by the tares and the command
of the Lord Jesus to let them alone.]
First, Matt. xiii. 30, 38, “Because Christ commandeth to let alone the
tares to grow up together with the wheat, until the harvest.”
Unto which he answereth: “That tares are not briars and thorns, but
partly hypocrites, like unto the godly, but indeed carnal, as the tares
are like to wheat, but are not wheat; or partly such corrupt doctrines
or practices as are indeed unsound, but yet such as come very near the
truth (as tares do to the wheat), and so near, that good men may be taken
with them; and so the persons in whom they grow cannot be rooted out but
good wheat will be rooted out with them. In such a case,” saith he,
“Christ calleth for peaceable toleration, and not for penal prosecution,
according to the third conclusion.”
[Sidenote: The answerer’s fallacious exposition, that tares signify
either persons, doctrines, or practices.]
_Truth._ The substance of this answer I conceive to be, first, negative;
that by tares are not meant persons of another religion and worship, that
is, saith he, “they are not briars and thorns.”
Secondly, affirmative; by tares are meant either persons or doctrines, or
practices; persons, as hypocrites, like the godly; doctrines or practices
corrupt, yet like the truth.
For answer hereunto, I confess that not only those worthy witnesses,
whose memories are sweet with all that fear God, Calvin, Beza, &c.,
but of later times many conjoin with this worthy answerer, to satisfy
themselves and others with such an interpretation.
[Sidenote: The answerer barely affirming a most strange interpretation.]
But, alas! how dark is the soul left that desires to walk with God in
holy fear and trembling, when in such a weighty and mighty point as this
is, that in matters of conscience concerneth the spilling of the blood
of thousands, and the civil peace of the world in the taking up arms to
suppress all false religions!—when, I say, no evidence, or demonstration
of the Spirit, is brought to prove such an interpretation, nor arguments
from the place itself or the scriptures of truth to confirm it; but a
bare affirmation that these tares must signify persons, or doctrines and
practices.
[Sidenote: Satan’s subtlety about the opening of scripture.]
I will not imagine any deceitful purpose in the answerer’s thoughts in
the proposal of these three—persons, doctrines, or practices; yet dare I
confidently avouch, that the old serpent hath deceived his precious soul,
and by tongue and pen would deceive the souls of others by such a method
of dividing the word of truth. A threefold cord, and so a threefold
snare, is strong; and too like it is that one of the three, either
persons, doctrines, or practices, may catch some feet.[105]
CHAP. XIX.
_Peace._ The place then being of such importance as concerning the truth
of God, the blood of thousands, yea, the blood of saints, and of the Lord
Jesus in them, I shall request your more diligent search, by the Lord’s
holy assistance, into this scripture.
[_Truth._] I shall make it evident, that by these tares in this parable
are meant persons in respect of their religion and way of worship, open
and visible professors, as bad as briars and thorns; not only suspected
foxes, but as bad as those greedy wolves which Paul speaks of, Acts xx.
[29], who with perverse and evil doctrines labour spiritually to devour
the flock, and to draw away disciples after them, whose mouths must be
stopped, and yet no carnal force and weapon to be used against them;
but their mischief to be resisted with those mighty weapons of the holy
armoury of the Lord Jesus, wherein there hangs a thousand shields, Cant.
iv. [4.]
That the Lord Jesus intendeth not doctrines, or practices, by the tares
in this parable, is clear; for,
First, the Lord Jesus expressly interpreteth the good seed to be
persons, and those the children of the kingdom; and the tares also to
signify men, and those the children of the wicked one, ver. 38.[106]
[Sidenote: Toleration in Rom. xiv. considered. Toleration of Jewish
ceremonies, for a time, upon some grounds in the Jewish church, proves
not toleration of popish and anti-christian ceremonies in the Christian
church, although in the state.]
Secondly, such corrupt doctrines or practices are not to be tolerated
now, as those Jewish observations, the Lord’s own ordinances, were for
a while to be permitted, Rom. xiv. Nor so long as till the angels, the
reapers, come to reap the harvest in the end of the world. For can
we think, that because the tender consciences of the Jews were to be
tendered in their differences of meats, that therefore persons must now
be tolerated in the church (for I speak not of the civil state), and
that to the world’s end, in superstitious forbearing and forbidding of
flesh in popish Lents, and superstitious Fridays, &c.; and that because
they were to be tendered in their observation of Jewish holidays,
that therefore until the harvest, or world’s end, persons must now be
tolerated (I mean in the church) in the observation of popish Christmas,
Easter, Whitsuntide, and other superstitious popish festivals?
I willingly acknowledge, that if the members of a church of Christ shall
upon some delusion of Satan kneel at the Lord’s supper, keep Christmas,
or any other popish observation, great tenderness ought to be used in
winning his soul from the error of his way; and yet I see not that
persons so practising were fit to be received into the churches of Christ
now, as the Jews, weak in the faith, that is, in the liberties of Christ,
were to be received, Rom. xiv. 1. And least of all (as before) that the
toleration or permission of such ought to continue till doomsday, or the
end of the world, as this parable urgeth the toleration: _Let them alone
until the harvest._
CHAP. XX.
Again, hypocrites were not intended by the Lord Jesus in this famous
parable.
[Sidenote: Tares proved not to signify hypocrites.]
First, the original word ζιζάνια, signifying all those weeds which spring
up with the corn, as cockle, darnel, tares, &c., seems to imply such
a kind of people as commonly and generally are known to be manifestly
different from, and opposite to, the true worshippers of God, here called
the children of the kingdom: as these weeds, tares, cockle, darnel, &c.,
are commonly and presently known by every husbandman to differ from the
wheat, and to be opposite, and contrary, and hurtful unto it.[107]
Now whereas it is pleaded that these tares are like the wheat, and so
like that this consimilitude, or likeness, is made the ground of this
interpretation, viz., that tares must needs signify hypocrites, or
doctrines, or practices, who are like God’s children, truth, &c.:—
I answer, first, the parable holds forth no such thing, that the likeness
of the tares should deceive the servants to cause them to suppose for
a time that they were good wheat; but that as soon as ever the tares
appeared, ver. 26, the servants came to the householder about them,
ver. 27. The scripture holds forth no such time wherein they doubted or
suspected what they were.
_Peace._ It may be said they did not appear to be tares until the corn
was in the blade, and put forth its fruit.
[Sidenote: The false and counterfeit Christians appear as soon as the
true and faithful.]
_Truth._ I answer, the one appeared as soon as the other; for so the word
clearly carries it, that seed of both having been sown, when the wheat
appeared and put forth its blade and fruit, the tares also were as early,
and put forth themselves, or appeared also.
Secondly, there is such a dissimilitude, or unlikeness, I say such a
dissimilitude, that as soon as the tares, and wheat are sprung up to
blade and fruit, every husbandman can tell which is wheat, and which are
tares and cockle, &c.
_Peace._ It may be said, True: so when the hypocrite is manifested, then
all may know him, &c.; but before hypocrites be manifested by fruits they
are unknown.
I answer: search into the parable, and ask when was it that the servants
first complained of the tares to the householder, but when they appeared
or came in sight, there being no interim, wherein the servants could not
tell what to make of them, but doubted whether they were wheat or tares,
as the answerer implies.
[Sidenote: Hypocritical Christians.]
Secondly, when was it that the householder gave charge to let them
alone, but after that they appeared, and were known to be tares; which
should imply by this interpretation of the answerer, that when men are
discovered and known to be hypocrites, yet, still such a generation
of hypocrites in the church must be let alone and tolerated until the
harvest, or end of the world; which is contrary to all order, piety, and
safety, in the church of the Lord Jesus, as doubtless the answerer will
grant. So that these tares being notoriously known to be different from
the corn, I conclude that they cannot here be intended by the Lord Jesus
to signify secret hypocrites, but more open and apparent sinners.[108]
CHAP. XXI.
[Sidenote: The tares cannot signify hypocrites.]
The second reason why these tares cannot signify hypocrites in the
church, I take from the Lord Jesus’s own interpretation of the field, in
which both wheat and tares are sown, which, saith he, _is the world_, out
of which God chooseth and calleth his church.
[Sidenote: Two sorts of hypocrites, 1. In the church, as Judas, Simon
Magus; and these must be tolerated until discovered, and no longer. 2.
Hypocrites in the world, which are false Christians, false churches; and
these the Lord Jesus will have let alone unto harvest.]
The world lies in wickedness, is like a wilderness, or a sea of wild
beasts innumerable, fornicators, covetous, idolaters, &c.; with whom
God’s people may lawfully converse and cohabit in cities, towns, &c.,
else must they not live in the world, but go out of it. In which world,
as soon as ever the Lord Jesus had sown the good seed, the children of
the kingdom, true Christianity, or the true church, the enemy, Satan,
presently, in the night of security, ignorance, and error, _whilst men
slept_, sowed also these tares, which are anti-christians, or false
Christians. These strange professors of the name of Jesus the ministers
and prophets of God beholding, they are ready to run to heaven to fetch
fiery judgments from thence to consume these strange Christians, and
to pluck them by the roots out of the world. But the Son of man, the
meek Lamb of God—for the elect’s sake which must be gathered out of Jew
and Gentile, pagan, anti-christian—commands a permission of them in the
world, until the time of the end of the world, when the goats and sheep,
the tares and wheat, shall be eternally separated each from other.
[Sidenote: The field by most, generally, but falsely, interpreted the
church.]
_Peace._ You know some excellent worthies, dead and living, have laboured
to turn this field of the world into the garden of the church.[109]
[Sidenote: The Lord Jesus the great teacher by parables, and the only
expounder of them.]
_Truth._ But who can imagine that the wisdom of the Father, the Lord
Jesus Christ,[110] would so open this parable, as he professedly doth, as
that it should be closer shut up, and that one difficulty or lock should
be opened by a greater and harder, in calling the world the church?
Contrary also to the way of the light and love that is in Jesus, when he
would purposely teach and instruct his scholars; contrary to the nature
of parables and similitudes; and lastly, to the nature of the church or
garden of Christ.
CHAP. XXII.
[Sidenote: The scope of the parable. Four sorts of ground, or hearers
of the word, in the world, and but one properly in the church; the rest
seldom come, or accidentally, to hear the word in the church, which word
ought to be fitted for the feeding of the church or flock: preaching for
conversion, is properly out of the church.]
In the former parable, the Lord Jesus compared the kingdom of heaven to
the sowing of seed. The true messengers of Christ are the sowers, who
cast the seed of the word of the kingdom upon four sorts of ground. Which
four sorts of ground, or hearts of men, cannot be supposed to be of the
church, nor will it ever be proved that the church consisteth of any more
sorts or natures of ground properly but one, to wit, the honest and good
ground. And the proper work of the church concerns the flourishing and
prosperity of this sort of ground, and not the other unconverted three
sorts; who, it may be, seldom or never come near the church, unless they
be forced by the civil sword, which the pattern or first sower never
used; and being forced, they are put into a way of religion by such a
course—if not so, they are forced to live without a religion: for one of
the two must necessarily follow, as I shall prove afterward.
In the field of the world, then, are all those sorts of ground: highway
hearers, stony and thorny ground hearers, as well as the honest and good
ground; and I suppose it will not now be said by the answerer, that those
three sorts of bad grounds were hypocrites, or tares, in the church.[111]
[Sidenote: The scope of the parable of the tares.]
Now after the Lord Jesus had propounded that great leading parable of
the sower and the seed, he is pleased to propound this parable of the
tares, with admirable coherence and sweet consolation to the honest and
good ground; who, with glad and honest hearts, having received the word
of the kingdom, may yet seem to be discouraged and troubled with so many
anti-christians and false professors of the name of Christ.
The Lord Jesus, therefore, gives direction concerning these tares, that
unto the end of the world, successively in all the sorts and generations
of them, they must be (not approved or countenanced, but) let alone, or
permitted in the world.
[Sidenote: The Lord Jesus in this parable of the tares, gives direction
and consolation to his servants.]
Secondly, he gives to his own good seed this consolation: that those
heavenly reapers, the angels, in the harvest, or end of the world, will
take an order and course with them, to wit, they shall bind them into
bundles, and cast them into the everlasting burnings; and to make the cup
of their consolation run over, he adds, ver. 43, _Then_, then at that
time, _shall the righteous shine forth as the sun in the kingdom of their
Father._
[Sidenote: The tares proved properly to signify anti-christians.]
These tares, then, neither being erroneous doctrines, nor corrupt
practices, nor hypocrites, in the true church, intended by the Lord
Jesus in this parable, I shall, in the third place, by the help of the
same Lord Jesus, evidently prove that these tares can be no other sort
of sinners but false worshippers, idolaters, and in particular [and]
properly, anti-christians.
CHAP. XXIII.
[Sidenote: Matt. viii. 12. Matt. xxi. 43. God’s kingdom on earth the
visible church.]
First, then, these tares are such sinners as are opposite and contrary
to the children of the kingdom, visibly so declared and manifest, ver.
38.[112] Now the kingdom of God below is the visible church of Christ
Jesus, according to Matt. viii. 12. The children of the kingdom, which
are threatened to be cast out, seem to be the Jews, which were then the
only visible church in covenant with the Lord, when all other nations
followed other gods and worships. And more plain is that fearful
threatening, Matt. xxi. 43, _The kingdom of God shall be taken from you,
and given to a nation that will bring forth the fruits thereof_.
[Sidenote: The distinction between the wheat and the tares, as also
between these tares and all other.]
Such, then, are the good seed, good wheat, children of the kingdom, as
are the disciples, members, and subjects of the Lord Jesus Christ, his
church and kingdom: and therefore, consequently, such are the tares, as
are opposite to these, idolaters, will-worshippers, not truly but falsely
submitting to Jesus: and in especial, the children of the wicked one,
visibly so appearing. Which wicked one I take not to be the devil; for
the Lord Jesus seems to make them distinct: _He that sows the good seed_,
saith he, _is the Son of man; the field is the world; the good seed
are the children of the kingdom; but the tares are the children of the
wicked_, or wickedness; _the enemy that soweth them is the devil._
The original here τοῦ πονηροῦ, agrees with that, Luke xi. 4, _Deliver
us_ ἀπὸ τοῦ πονηροῦ, _from evil_, or wickedness; opposite to the children
of the kingdom and the righteousness thereof.
CHAP. XXIV.
_Peace._ It is true, that all drunkards, thieves, unclean persons, &c.,
are opposite to God’s children.
_Truth._ Answ. Their opposition here against the children of the kingdom,
is such an opposition as properly fights against the religious state, or
worship, of the Lord Jesus Christ.
Secondly, it is manifest that the Lord Jesus in this parable intends no
other sort of sinners: unto whom he saith, _Let them alone_, in church or
state; for then he should contradict other holy and blessed ordinances
for the punishment of offenders, both in Christian and civil state.
[Sidenote: Civil magistracy from the beginning of the world. Offenders
against the civil laws not to be perpetually tolerated.]
First, in civil state. From the beginning of the world, God hath armed
fathers, masters, magistrates, to punish evil doers; that is, such, of
whose actions fathers, masters, magistrates are to judge, and accordingly
to punish such sinners as transgress against the good and peace of their
civil state, families, towns, cities, kingdoms—their states, governments,
governors, laws, punishments, and weapons being all of a civil nature;
and therefore neither disobedience to parents or magistrates, nor murder,
nor quarrelling, uncleanness, nor lasciviousness, stealing nor extortion,
neither aught of that kind ought to be let alone, either in lesser or
greater families, towns, cities, kingdoms, Rom. xiii.; but seasonably to
be suppressed, as may best conduce to the public safety.
[Sidenote: Nor offenders in the church of Christ Jesus to be suffered.]
Again, secondly, in the kingdom of Christ Jesus, whose kingdom, officers,
laws, punishments, weapons, are spiritual and of a soul nature, he will
not have anti-christian idolaters, extortioners, covetous, &c., to be
let alone; but the unclean and lepers to be thrust forth, the old leaven
purged out, the obstinate in sin spiritually stoned to death, and put
away from Israel; and this by many degrees of gentle admonition in
private and public, as the case requires.
Therefore, if neither offenders against the civil laws, state, and peace
ought to be let alone; nor the spiritual estate, the church of Jesus
Christ, ought to bear with them that are evil, Rev. ii. 2, I conclude
that these are sinners of another nature—idolaters, false worshippers,
anti-christians, who without discouragement to true Christians must be
let alone, and permitted in the world to grow and fill up the measure of
their sins, after the image of him that hath sown them, until the great
harvest shall make the difference.[113]
CHAP. XXV.
[Sidenote: The great reapers are the angels.]
Thirdly, in that the officers, unto whom these tares are referred, are
the angels, the heavenly reapers at the last day, it is clear as the
light that, as before, these tares cannot signify hypocrites in the
church; who, when they are discovered and seen to be tares, opposite to
the good fruit of the good seed, are not to be let alone to the angels
at harvest, or end of the world, but purged out by the governors of
the church, and the whole church of Christ.[114] Again, they cannot be
offenders against the civil state and common welfare, whose dealing with
is not suspended unto the coming of the angels, but [permitted] unto
men, who, although they know not the Lord Jesus Christ, yet are lawful
governors and rulers in civil things.
Accordingly, in the fourth and last place, in that the plucking up of
these tares out of this field must be let alone unto the very harvest or
end of the world, it is apparent from thence, that, as before, they could
not signify hypocrites in the church, who, when they are discovered to be
so, as these tares were discovered to be tares, are not to be suffered,
after the first and second admonition, but to be rejected, and every
brother that walketh disorderly to be withdrawn or separated from.[115]
So likewise no offender against the civil state, by robbery, murder,
adultery, oppression, sedition, mutiny, is for ever to be connived at,
and to enjoy a perpetual toleration unto the world’s end, as these tares
must.
[Sidenote: The tares to be tolerated the longest of any sinners.]
Moses for a while held his peace against the sedition of Korah, Dathan,
and Abiram. David for a season tolerated Shimei, Joab, Adonijah. But till
the harvest, or end of the world, the Lord never intended that any but
these spiritual and mystical tares should be so permitted.
CHAP. XXVI.
[Sidenote: The danger of infection by these tares assoiled.]
_Truth._ Now if any imagine that the time or date is long, that in the
mean season they may do a world of mischief before the world’s end, as by
infection, &c.
[Sidenote: Lamentable experience hath proved this true of late in Europe,
and lamentably true in the slaughter of some hundred thousands of the
English.]
First, I answer, that as the civil state keeps itself with a civil guard,
in case these tares shall attempt aught against the peace and welfare of
it let such civil offences be punished; and yet, as tares opposite to
Christ’s kingdom, let their worship and consciences be tolerated.[116]
Secondly, the church, or spiritual state, city, or kingdom, hath laws,
and orders, and armories, _whereon there hang a thousand bucklers_, Cant.
iv. 4, weapons and ammunition, able to break down the strongest holds,
2 Cor. x. 4, and so to defend itself against the very gates of earth or
hell.[117]
Thirdly, the Lord himself knows who are his, and his foundation remaineth
sure; his elect or chosen cannot perish nor be finally deceived.[118]
Lastly, the Lord Jesus here, in this parable, lays down two reasons,
able to content and satisfy our hearts to bear patiently this their
contradiction and anti-christianity, and to permit or let them alone.
First, lest the good wheat be plucked up and rooted up also out of this
field of the world. If such combustions and fightings were as to pluck up
all the false professors of the name of Christ, the good wheat also would
enjoy little peace, but be in danger to be plucked up and torn out of
this world by such bloody storms and tempests.[119]
And, therefore, as God’s people are commanded, Jer. xxix. 7, to pray for
the peace of material Babel, wherein they were captivated, and 1 Tim.
ii. 1, 2, to pray for all men, and specially [for] kings and governors,
that in the peace of the civil state they may have peace: so, contrary
to the opinion and practice of most, drunk with the cup of the whore’s
fornication, yea, and of God’s own people, fast asleep in anti-christian
Delilah’s lap, obedience to the command of Christ to let the tares alone
will prove the only means to preserve their civil peace, and that without
obedience to this command of Christ, it is impossible (without great
transgression against the Lord in carnal policy, which will not long hold
out) to preserve the civil peace.
Beside, God’s people, the good wheat, are generally plucked up
and persecuted, as well as the vilest idolaters, whether Jews or
anti-christians: which the Lord Jesus seems in this parable to foretell.
[Sidenote: The great and dreadful harvest.]
The second reason noted in the parable, which may satisfy any man from
wondering at the patience of God, is this: when the world is ripe in
sin, in the sins of anti-christianism (as the Lord spake of the sins of
the Amorites, Gen. xv. 16), then those holy and mighty officers and
executioners, the angels, with their sharp and cutting sickles of eternal
vengeance, shall down with them, and bundle them up for the everlasting
burnings.[120]
Then shall that man of sin, 2 Thess. ii. [8], be consumed by the breath
of the mouth of the Lord Jesus; and all that worship the beast and his
picture, and receive his mark into their forehead or their hands, _shall
drink of the wine of the wrath of God, which is poured out without
mixture into the cup of his indignation, and he shall be tormented
with fire and brimstone in the presence of the holy angels, and in the
presence of the Lamb, and the smoke of their torment shall ascend up for
ever and ever_, Rev. xiv. 10, 11.
CHAP. XXVII.
_Peace._ You have been larger in vindicating this scripture from the
violence offered unto it, because, as I said before, it is of such
great consequence; as also, because so many excellent hands have not
rightly divided it, to the great misguiding of many precious feet, which
otherwise might have been turned into the paths of more peaceableness in
themselves and towards others.
_Truth._ I shall be briefer in the scriptures following.
[Sidenote: The charge of Christ Jesus, _Let alone the tares_, was not
spoken to magistrates, ministers of the civil state, but to ministers of
the gospel.]
_Peace._ Yet before you depart from this, I must crave your patience
to satisfy one objection, and that is: These servants to whom the
householder answereth, seem to be the ministers or messengers of the
gospel, not the magistrates of the civil state, and therefore this charge
of the Lord Jesus is not given to magistrates, to let alone false
worshippers and idolaters.
Again, being spoken by the Lord Jesus to his messengers, it seems to
concern hypocrites in the church, as before was spoken, and not false
worshippers in the state, or world.
_Truth._ I answer, first, I believe I have sufficiently and abundantly
proved, that these tares are not offenders in the civil state. Nor,
secondly, hypocrites in the church, when once discovered so to be; and
that therefore the Lord Jesus intends a grosser kind of hypocrites,
professing the name of churches and Christians in the field of the world,
or commonwealth.
[Sidenote: The civil magistrate not so particularly spoken to as fathers
and masters, in the New Testament, and why, Eph. v. 6; Col. iii. 4, &c.]
Secondly, I acknowledge this command, _Let them alone_, was expressly
spoken to the messengers or ministers of the gospel, who have no civil
power or authority in their hand, and therefore not to the civil
magistrate, king, or governor, to whom it pleased not the Lord Jesus,
by himself or by his apostles, to give particular rules or directions
concerning their behaviour and carriage in civil magistracy, as they
have done expressly concerning the duty of fathers, mothers, children,
masters, servants, yea, and of subjects towards magistrates, Ephes. v.
and vi.; Colos. iii. and iv. &c.
[Sidenote: A twofold state of Christianity the persecuted under the Roman
emperors, and the apostate ever since.]
I conceive not the reason of this to be, as some weakly have done,
because the Lord Jesus would not have any followers of his to hold the
place of civil magistracy, but rather that he foresaw, and the Holy
Spirit in the apostles foresaw, how few magistrates, either in the first
persecuted or apostated state of Christianity, would embrace his yoke.
In the persecuted state, magistrates hated the very name of Christ, or
Christianity. In the state apostate, some few magistrates, in their
persons holy and precious, yet as concerning their places, as they have
professed to have been governors or heads of the church, have been so
many false heads, and have constituted so many false visible Christs.
Thirdly, I conceive this charge of the Lord Jesus to his messengers, the
preachers and proclaimers of his mind, is a sufficient declaration of the
mind of the Lord Jesus, if any civil magistrate should make question what
were his duty concerning spiritual things.
[Sidenote: Christ’s messengers receive a threefold charge in that
prohibition of Christ, _Let them alone_.]
The apostles, and in them all that succeed them, being commanded not to
pluck up the tares, but let them alone, received from the Lord Jesus a
threefold charge.
First, to let them alone, and not to pluck them up by prayer to God for
their present temporal destruction.[121]
[Sidenote: God’s people not to pray for the present ruin and destruction
of idolaters, although their persecutors, but for their peace and
salvation.]
Jeremy had a commission to plant and build, to pluck up and destroy
kingdoms, Jer. i. 10; therefore he is commanded not to pray for that
people whom God had a purpose to pluck up, Jer. xiv. 11, and he plucks
up the whole nation by prayer, Lament, iii. 66. Thus Elijah brought fire
from heaven to consume the captains and the fifties, 2 Kings i. And the
apostles desired also so to practise against the Samaritans, Luke ix. 54,
but were reproved by the Lord Jesus. For, contrarily, the saints, and
servants, and churches of Christ, are to pray for all men, especially for
all magistrates, of what sort or religions soever, and to seek the peace
of the city, whatever city it be, because in the peace of the place God’s
people have peace also, Jer. xxix. 7; 2 Tim. ii., &c.
Secondly, God’s messengers are herein commanded not to prophecy, or
denounce, a present destruction or extirpation of all false professors
of the name of Christ, which are whole towns, cities, and kingdoms
full.[122]
[Sidenote: The word of God rightly denounced plucks up kingdoms.]
Jeremy did thus pluck up kingdoms, in those fearful prophecies he poured
forth against all the nations of the world, throughout his chaps. xxiv.,
xxv., xxvi., &c.; as did also the other prophets in a measure, though
none comparably to Jeremy and Ezekiel.
Such denunciations of present temporal judgments, are not the messengers
of the Lord Jesus to pour forth. It is true, many sore and fearful
plagues are poured forth upon the Roman emperors and Roman popes in the
Revelation, yet not to their utter extirpation or plucking up until the
harvest.
[Sidenote: God’s ministers are not to provoke magistrates to persecute
anti-christians. 1 Pet. ii. 9. 1 Cor. v.]
Thirdly, I conceive God’s messengers are charged to let them alone, and
not pluck them up, by exciting and stirring up civil magistrates, kings,
emperors, governors, parliaments, or general courts, or assemblies,
to punish and persecute all such persons out of their dominions and
territories as worship not the true God, according to the revealed will
of God in Christ Jesus. It is true, Elijah thus stirred up Ahab to kill
all the priests and prophets of Baal; but that was in that figurative
state of the land of Canaan, as I have already and shall further
manifest, not to be matched or paralleled by any other state, but the
spiritual state or church of Christ in all the world, putting the false
prophets and idolaters spiritually to death by the two-edged sword and
power of the Lord Jesus, as that church of Israel did corporally.[123]
[Sidenote: Companying with idolaters, 1 Cor. v., discussed.]
And therefore saith Paul expressly, 1 Cor. v. 10, we must go out of the
world, in case we may not company in civil converse with idolaters, &c.
_Peace._ It may be said, some sorts of sinners are there mentioned, as
drunkards, railers, extortioners, who are to be punished by the civil
sword—why not idolaters also? for although the subject may lawfully
converse, buy and sell, and live with such, yet the civil magistrates
shall nevertheless be justly blamed in suffering of them.
[Sidenote: Lawful converse with idolaters in civil, but not in spiritual
things.]
_Truth._ I answer, the apostle, in this scripture, speaks not of
permission of either, but expressly shows the difference between the
church and the world, and the lawfulness of conversation with such
persons in civil things, with whom it is not lawful to have converse in
spirituals: secretly withal foretelling, that magistrates and people,
whole states and kingdoms, should be idolatrous and anti-christian, yet
with whom, notwithstanding, the saints and churches of God might lawfully
cohabit, and hold civil converse and conversation.
Concerning their permission of what they judge idolatrous, I have and
shall speak at large.
[Sidenote: Dangerous and ungrounded zeal.]
_Peace._ Oh! how contrary unto this command of the Lord Jesus have such,
as have conceived themselves the true messengers of the Lord Jesus, in
all ages, not let such professors and prophets alone, whom they have
judged tares; but have provoked kings and kingdoms (and some out of good
intentions and zeal to God) to prosecute and persecute such even unto
death! Amongst whom God’s people, the good wheat, hath also been plucked
up, as all ages and histories testify, and too, too oft the world laid
upon bloody heaps in civil and intestine desolations on this occasion.
All which would be prevented, and the greatest breaches made up in the
peace of our own or other countries, were this command of the Lord Jesus
obeyed, to wit, to let them alone until the harvest.
CHAP. XXVIII.
[_Truth._] I shall conclude this controversy about this parable, in this
brief sum and recapitulation of what hath been said. I hope, by the
evident demonstration of God’s Spirit to the conscience, I have proved,
negatively,
First. That the tares in this parable cannot signify doctrines or
practices, as was affirmed, but persons.
Secondly. The tares cannot signify hypocrites in the church, either
undiscovered or discovered.
Thirdly. The tares here cannot signify scandalous offenders in the church.
Fourthly. Nor scandalous offenders, in life and conversation, against the
civil state.
Fifthly. The field in which these tares are sown, is not the church.
Again, affirmatively: First. The field is properly the world, the civil
state, or commonwealth.
Secondly. The tares here intended by the Lord Jesus, are anti-christian
idolaters, opposite to the good seed of the kingdom, true Christians.
Thirdly. The ministers or messengers of the Lord Jesus ought to let them
alone to live in the world, and neither seek by prayer, or prophecy, to
pluck them up before the harvest.
Fourthly. This permission or suffering of them in the field of the world,
is not for hurt, but for common good, even for the good of the good
wheat, the people of God.
Lastly. The patience of God is, that the patience of man ought to be
exercised toward them; and yet notwithstanding, their doom is fearful at
the harvest, even gathering, bundling, and everlasting burnings, by the
mighty hand of the angels in the end of the world.
CHAP. XXIX.
[Sidenote: Matt. xv. 14, the second scripture controverted in this cause.]
_Peace._ The second scripture brought against such persecution for cause
of conscience, is Matt. xv. 14; where the disciples being troubled at the
Pharisees’ carriage toward the Lord Jesus and his doctrines, and relating
how they were offended at him, the Lord Jesus commanded his disciples to
let them alone, and gives this reason—that the blind lead the blind, and
both should fall into the ditch.
Unto which, answer is made, “That it makes nothing to the cause, because
it was spoken to his private disciples, and not to public officers in
church or state: and also, because it was spoken in regard of troubling
themselves, or regarding the offence which the Pharisees took.”
[Sidenote: Christ Jesus never directed his disciples to the civil
magistrate for help in his cause.]
_Truth._ I answer,—to pass by his assertion of the privacy of the
apostles, in that the Lord Jesus commanding to let them alone, that is,
not only not to be offended themselves, but not to meddle with them—it
appears it was no ordinance of God, nor Christ, for the disciples to have
gone further, and have complained to, and excited, the civil magistrate
to his duty: which if it had been an ordinance of God and Christ, either
for the vindicating of Christ’s doctrine, or the recovering of the
Pharisees, or the preserving of others from infection, the Lord Jesus
would never have commanded them to omit that which should have tended to
these holy ends.[124]
CHAP. XXX.
_Peace._ It may be said, that neither the Roman Cæsar, nor Herod, nor
Pilate, knew aught of the true God, or of Christ; and it had been in
vain to have made complaint to them who were not fit and competent, but
ignorant and opposite judges.
[Sidenote: Paul’s appealing to Cæsar.]
_Truth._ I answer, first, this removes, by the way, that stumbling-block
which many fall at, to wit, Paul’s appealing to Cæsar; which since he
could not in common sense do unto Cæsar as a competent judge in such
cases, and wherein he should have also denied his own apostleship or
office, in which regard, to wit, in matters of Christ, he was higher than
Cæsar himself—it must needs follow, that his appeal was merely in respect
of his civil wrongs, and false accusations of sedition, &c.[125]
[Sidenote: Civil magistrates never appointed by God defenders of the
faith of Jesus. Every one is bound to put forth himself to his utmost
power in God’s business, and where it stops, the guilt will lie.]
Secondly, if it had been an ordinance of God, that all civil magistrates
were bound to judge in causes spiritual or Christian, as to suppress
heresies, defend the faith of Jesus, although that Cæsar, Herod, Pilate
were wicked, ignorant, and opposite, yet the disciples, and the Lord
Christ himself, had been bound to have performed the duty of faithful
subjects, for the preventing of further evil, and the clearing of
themselves, and so to have left the matter upon the magistrates’ care
and conscience, by complaining unto the magistrate against such evils.
For every person is bound to go as far as lies in his power for the
preventing and the redressing of evil; and where it stops in any, and
runs not clear, there the guilt, like filth or mud, will lie.
[Sidenote: Christ could easily have been furnished with godly
magistrates, if he had so appointed.]
Thirdly, had it been the holy purpose of God to have established the
doctrine and kingdom of his Son this way, since his coming he would have
furnished commonweals, kingdoms, cities, &c., then and since, with such
temporal powers and magistrates as should have been excellently fit
and competent: for he that could have had legions of angels, if he so
pleased, could as easily have been, and still be furnished with legions
of good and gracious magistrates to this end and purpose.[126]
CHAP. XXXI.
It is generally said, that God hath in former times, and doth still, and
will hereafter stir up kings and queens, &c.
I answer, that place of Isa. xlix. 23, will appear to be far from proving
such kings and queens judges of ecclesiastical causes: and if not judges,
they may not punish.
In spiritual things, themselves are subject to the church and censures of
it, although in civil respects superior. How shall those kings and queens
be supreme governors of the church, and yet lick the dust of the church’s
feet? as it is there expressed.[127]
[Sidenote: God’s Israel earnest with God for an arm of flesh, which God
gives in his anger, and takes away in his wrath.]
Thirdly, God’s Israel of old were earnest with God for a king, for an arm
of flesh, for a king to protect them, as other nations had: God’s Israel
still have ever been restless with God for an arm of flesh.
God gave them Saul in his anger, and took him away in his wrath: and God
hath given many a Saul in his anger, that is, an arm of flesh in the
way of his providence: though I judge not all persons whom Saul in his
calling typed out, to be of Saul’s spirit, for I speak of a state and
outward visible power only.
I add, God will take away such stays, on whom God’s people rest, in his
wrath: that king David, that is, Christ Jesus the antitype, in his own
spiritual power in the hands of the saints, may spiritually and for ever
be advanced.
And therefore I conclude, it was in one respect that the Lord Jesus said,
_Let them alone_; because it was no ordinance for any disciple of Jesus
to prosecute the Pharisees at Cæsar’s bar.
[Sidenote: The punishment of blind Pharisees, though let alone, yet is
greater than any corporal punishment in the world, in four respects.]
Beside, let it be seriously considered by such as plead for present
corporal punishments, as conceiving that such sinners, though they
break not civil peace, should not escape unpunished—I say, let it be
considered, though for the present their punishment is deferred, yet the
punishment inflicted on them will be found to amount to a higher pitch
than any corporal punishment in the world beside, and that in these four
respects:—
CHAP. XXXII.
[Sidenote: The eye of the soul struck out, is worse than for both right
and left eye of the body to be struck out ten thousand times.]
First, by just judgment from God, false teachers are stark blind.
God’s sword hath struck out the right eye of their mind and spiritual
understanding, ten thousand times a greater punishment than if the
magistrate should command both the right and left eye of their bodies
to be bored or plucked out; and that in so many fearful respects if
the blindness of the soul and of the body were a little compared
together—whether we look at that want of guidance, or the want of joy and
pleasure, which the light of the eye affordeth; or whether we look at
the damage, shame, deformity, and danger, which blindness brings to the
outward man; and much more true in the want of the former, and misery of
the latter, in spiritual and soul blindness to all eternity.
[Sidenote: Some souls incurable, whom not only corporal, but spiritual
physic can nothing avail.]
Secondly, how fearful is that wound that no balm in Gilead can cure! How
dreadful is that blindness which for ever to all eye-salve is incurable!
For if persons be wilfully and desperately obstinate, after light shining
forth, _Let them alone_, saith the Lord. So spake the Lord once of
Ephraim: _Ephraim is joined to idols, let him alone_, Hos. iv. 17. What
more lamentable condition, than when the Lord hath given a poor sinner
over as a hopeless patient, incurable, which we are wont to account a
sorer affliction, than if a man were torn and racked, &c.
And this I speak, not that I conceive that all whom the Lord Jesus
commands his servants to pass from and let alone, to permit and tolerate,
when it is in their power corporally to molest them, I say, that all are
thus incurable; yet that sometimes that word is spoken by Christ Jesus to
his servants to be patient, for neither can corporal or spiritual balm or
physic ever heal or cure them.
[Sidenote: The bottomless pit, or ditch, into which the spiritually blind
fall.]
Thirdly, their end is the ditch, that bottomless pit of everlasting
separation from the holy and sweet presence of the Father of lights,
goodness, and mercy itself—endless, easeless, in extremity, universality,
and eternity of torments; which most direful and lamentable downfall,
should strike a holy fear and trembling into all that see the pit whither
these blind Pharisees are tumbling, and cause us to strive, so far as
hope may be, by the spiritual eye-salve of the word of God, to heal and
cure them of this their soul-destroying blindness.
Fourthly, of those that fall into this dreadful ditch, both leader and
followers, how deplorable in more especial manner is the leader’s case,
upon whose neck the followers tumble—the ruin, not only of his own soul,
being horrible, but also the ruin of the followers’ souls eternally
galling and tormenting.
_Peace._ Some will say, these things are indeed full of horror; yet such
is the state of all sinners, and of many malefactors, whom yet the state
is bound to punish, and sometimes by death itself.
_Truth._ I answer, the civil magistrate beareth not the sword in vain,
but to cut off civil offences, yea, and the offenders too in case. But
what is this to a blind Pharisee, resisting the doctrine of Christ, who
haply may be as good a subject, and as peaceable and profitable to the
civil state as any: and for his spiritual offence against the Lord Jesus,
in denying him to be the true Christ, he suffereth the vengeance of a
dreadful judgment, both present and eternal, as before.[128]
CHAP. XXXIII.
_Peace._ Yea: but it is said that the blind Pharisees, misguiding the
subjects of a civil state, greatly sin against a civil state, and
therefore justly suffer civil punishments; for shall the civil magistrate
take care of outsides only, to wit, of the bodies of men, and not of
souls, in labouring to procure their everlasting welfare?
[Sidenote: Soul-killing the chiefest murder. No magistrate can execute
true justice in killing soul for soul but Christ Jesus, who by typical
death in the law typed out spiritual in the gospel.]
_Truth._ I answer, It is a truth: the mischief of a blind Pharisee’s
blind guidance is greater than if he acted treasons, murders, &c.; and
the loss of one soul by his seduction, is a greater mischief than if
he blew up parliaments, and cut the throats of kings or emperors, so
precious is that invaluable jewel of a soul above all the present lives
and bodies of all the men in the world! And therefore I affirm, that
justice, calling for eye for eye, tooth for tooth, life for life, calls
also soul for soul; which the blind-guiding, seducing Pharisee, shall
truly pay in that dreadful ditch, which the Lord Jesus speaks of. But
this sentence against him, the Lord Jesus only pronounceth in his church,
his spiritual judicature, and executes this sentence in part at present,
and hereafter to all eternity. Such a sentence no civil judge can pass,
such a death no civil sword can inflict.[129]
[Sidenote: A great mistake in most to conceive that dead men, that is,
souls dead in sin, may be infected by false doctrine.]
I answer, secondly, Dead men cannot be infected. The civil state,
the world, being in a natural state, dead in sin, whatever be the
state-religion unto which persons are forced, it is impossible it should
be infected. Indeed the living, the believing, the church and spiritual
state, that and that only is capable of infection; for whose help we
shall presently see what preservatives and remedies the Lord Jesus hath
appointed.
[Sidenote: All natural men being dead in sin, yet none die everlastingly
but such as are thereunto ordained.]
Moreover, as we see in a common plague or infection the names are taken
how many are to die, and not one more shall be struck than the destroying
angel hath the names of:[130] so here, whatever be the soul-infection
breathed out from the lying lips of a plague-sick Pharisee, yet the names
are taken, not one elect or chosen of God shall perish. God’s sheep are
safe in his eternal hand and counsel, and he that knows his material,
knows also his mystical stars, their numbers, and calls them every one by
name. None fall into the ditch on the blind Pharisee’s back but such as
were ordained to that condemnation, both guide and followers, 1 Pet. ii.
8; Jude 4. The vessels of wrath shall break and split, and only they, to
the praise of God’s eternal justice, Rom. ix. 22.
CHAP. XXXIV.
_Peace._ But it is said, be it granted that in a common plague or
infection none are smitten and die but such as are appointed, yet it
is not only every man’s duty, but the common duty of the magistrate
to prevent infection, and to preserve the common health of the place;
likewise, though the number of the elect be sure, and God knows who are
his, yet hath he appointed means for their preservation from perdition,
and from infection, and therefore the angel is blamed for suffering
Balaam’s doctrine, and Jezebel, to seduce Christ Jesus’ servants, Rev.
ii. [14, 20]; Tit. iii. 10; Rom. xvi. 17.
[Sidenote: The Lord Jesus hath not left his church without spiritual
antidotes and remedies against infection.]
_Truth._ I answer, Let the scripture, that of Titus, _Reject an heretic_,
and Rom. xvi. 17, _Avoid them that are contentious_, &c., let them, and
all of like nature, be examined, and it will appear that the great and
good Physician, Christ Jesus, the Head of the body, and King of the
church, hath not been unfaithful in providing spiritual antidotes and
preservatives against the spiritual sickness, sores, weaknesses, dangers,
of his church and people. But he never appointed the civil sword for
either antidote or remedy, as an addition to those spirituals which he
hath left with his wife, his church or people.[131]
[Sidenote: The miserable bondage God’s people live in.]
Hence how great is the bondage, the captivity of God’s own people to
Babylonish or confused mixtures in worship, and unto worldly and earthly
policies to uphold state-religions or worships: since that which is
written to the angel and church at Pergamos shall be interpreted as sent
to the governor and city of Pergamos, and that which is sent to Titus and
the church of Christ at Crete must be delivered to the civil officers and
city thereof.
But as the civil magistrate hath his charge of the bodies and goods
of the subject: so have the spiritual officers, governors, and
overseers of Christ’s city or kingdom, the charge of their souls, and
soul-safety.[132] Hence that charge of Paul to Timothy, 1 Tim. v. 20,
_Them that sin rebuke before all, that others may learn to fear._ This
is, in the church of Christ, a spiritual means for the healing of a soul
that hath sinned, or taken infection, and for the preventing of the
infecting of others, that others may learn to fear, &c.
CHAP. XXXV.
_Peace._ It is said true, that Titus and Timothy, and so the officers
of the church of Christ, are bound to prevent soul-infection: but what
hinders that the magistrate should not be charged also with this duty?
[Sidenote: The kings and queens of England governors of the church.]
_Truth._ I answer, many things I have answered, and more shall, at
present I shall only say this: If it be the magistrate’s duty or office,
then is he both a temporal and ecclesiastical officer: [the] contrary to
which most men will affirm. And yet we know, the policy of our own land
and country hath established to the kings and queens thereof the supreme
heads or governors of the church of England.
[Sidenote: Strange confusion in punishments.]
That doctrine and distinction, that a magistrate may punish a heretic
civilly, will not here avail; for what is Babel, if this be not,
confusedly to punish corporal or civil offences with spiritual or
church censures (the offender not being a member of it), or to punish
soul or spiritual offences with corporal or temporal weapons, proper to
delinquents against the temporal or civil state.
[Sidenote: Woe were it with the civil magistrate if the blood of souls
(beside the ordinary care of the bodies and goods of the subjects) should
cry against him.]
Lastly, woe were it with the civil magistrate—and most intolerable
burdens do they lay upon their backs that teach this doctrine—if together
with the common care and charge of the commonwealth, the peace and safety
of the town, city, state, or kingdom, the blood of every soul that
perisheth should cry against him; unless he could say with Paul, Acts xx.
[26,] (in spiritual regards), _I am clear from the blood of all men_,
that is, the blood of souls, which was his charge to look after, so far
as his preaching went, not the blood of bodies which belongeth to the
civil magistrate.
[Sidenote: The magistrates’ duties toward the church, the spouse of
Christ.]
I acknowledge he ought to cherish, as a foster-father, the Lord Jesus, in
his truth, in his saints, to cleave unto them himself, and to countenance
them even to the death, yea, also, to break the teeth of the lions, who
offer civil violence and injury unto them.
[Sidenote: Usurpers and true heirs of the spiritual crown of Jesus.]
But, to see all his subjects Christians, to keep such church or
Christians in the purity of worship, and see them do their duty, this
belongs to the head of the body, Christ Jesus, and [to] such spiritual
officers as he hath to this purpose deputed, whose right it is, according
to the true pattern. Abimelech, Saul, Adonijah, Athalia, were but
usurpers: David, Solomon, Joash, &c., they were the true heirs and types
of Christ Jesus, in his true power and authority in his kingdom.
CHAP. XXXVI.
[Sidenote: Luke ix. 54, 55, discussed.]
_Peace._ The next scripture brought against such persecution is Luke ix.
54, 55: where the Lord Jesus reproved his disciples, who would have had
fire come down from heaven, and devour those Samaritans that would not
receive him, in these words: _You know not of what spirit you are, the
Son of man is not come to destroy men’s lives, but to save them._
With this scripture Mr. Cotton joins the fourth, and answers both in one,
which is this, 2 Tim. ii. 24, _The servant of the Lord must not strive,
but must be gentle toward all men, suffering the evil men, instructing
them with meekness that are contrary-minded and oppose themselves;
proving if God peradventure will give them repentance that they may
acknowledge the truth, and that they may recover themselves out of the
snare of the devil, who are taken captive by him at his will._
[Sidenote: An excellent saying of persecutors themselves.]
Unto both these scriptures it pleased him thus to answer: “Both these are
directions to ministers of the gospel how to deal, not with obstinate
offenders in the church who sin against conscience, but either with men
without, as the Samaritans were, and many unconverted Christians in
Crete, whom Titus, as an evangelist, was to seek to convert: or at best
with some Jews or Gentiles in the church, who, though carnal, yet were
not convinced of the error of their way. And it is true, it became not
the spirit of the gospel to convert aliens to the faith, such as the
Samaritans were, by fire and brimstone, nor to deal harshly in public
ministry, or private conference, with all such several minded men, as
either had not yet entered into church fellowship, or if they had, did
hitherto sin of ignorance, not against conscience. But neither of both
these texts do hinder the minister of the gospel to proceed in a church
way against church members, when they become scandalous offenders,
either in life or doctrine, much less do they speak at all to the civil
magistrate.”[133]
CHAP. XXXVII.
_Truth._ This perplexed and ravelled answer, wherein so many things and
so doubtful are wrapt up and entangled together, I shall take in pieces.
[Sidenote: The answerer when he should speak to toleration in the state,
runs to punishments in the church, which none can deny.]
First, concerning that of the Lord Jesus rebuking his disciples for their
rash and ignorant bloody zeal (Luke ix.), desiring corporal destruction
upon the Samaritans for refusing the Lord Jesus, &c., the answerer
affirmeth, that hindereth not the ministers of the gospel to proceed in
a church way against scandalous offenders; which is not here questioned,
but maintained to be the holy will of the Lord, and a sufficient censure
and punishment, if no civil offence against the civil state be committed.
Secondly, saith he, “Much less doth this speak at all to the civil
magistrate.”
Where I observe, that he implies that beside the censure of the Lord
Jesus, in the hands of his spiritual governors, for any spiritual evil
in life or doctrine, the civil magistrate is also to inflict corporal
punishment upon the contrary-minded:[134] whereas,
[Sidenote: If the civil magistrate be a Christian, he is bound to be like
Christ in saving, not destroying men’s bodies.]
First, if the civil magistrate be a Christian, a disciple, or follower of
the meek Lamb of God, he is bound to be far from destroying the bodies
of men for refusing to receive the Lord Jesus Christ: for otherwise he
should not know, according to this speech of the Lord Jesus, what spirit
he was of, yea, and to be ignorant of the sweet end of the coming of the
Son of man, which was not to destroy the bodies of men, but to save both
bodies and souls, vers. 55, 56.
[Sidenote: The civil magistrate bound not to inflict, nor to suffer any
other to inflict, violence, stripes, or any other corporal punishment,
for evil against Christ.]
Secondly, if the civil magistrate being a Christian, gifted, prophesy
in the church, 1 Cor. xiv. 1—although the Lord Jesus Christ, whom they
in their own persons hold forth, shall be refused—yet they are here
forbidden to call for fire from heaven, that is, to procure or inflict
any corporal judgment, upon such offenders, remembering the end of the
Lord Jesus’ coming [was] not to destroy men’s lives, but to save them.
Lastly, this also concerns the conscience of the civil magistrate. As he
is bound to preserve the civil peace and quiet of the place and people
under him, he is bound to suffer no man to break the civil peace, by
laying hands of violence upon any, though as vile as the Samaritans, for
not receiving of the Lord Jesus Christ.
[Sidenote: Rev. xiii. 13. Fire from heaven. What the fire from heaven is
which the false prophet bringeth down.]
It is indeed the ignorance and blind zeal of the second beast, the false
prophet, Rev. xiii. 13, to persuade the civil powers of the earth to
persecute the saints, that is, to bring fiery judgments upon men in a
judicial way, and to pronounce that such judgments of imprisonment,
banishment, death, proceed from God’s righteous vengeance upon such
heretics. So dealt divers bishops in France, and England too in Queen
Mary’s days, with the saints of God at their putting to death, declaiming
against them in their sermons to the people, and proclaiming that these
persecutions, even unto death, were God’s just judgments from heaven upon
these heretics.
CHAP. XXXVIII.
[Sidenote: 2 Tim. ii. 25, 26, examined.]
_Peace._ Doubtless such fiery spirits, as the Lord Jesus said, are not of
God. I pray, speak to the second place out of Timothy, 2 Epist. ii. 25,
26.
_Truth._ I acknowledge this instruction, to be meek and patient, &c.,
is properly an instruction to the ministers of the gospel. Yet divers
arguments from hence will truly and fairly be collected, to manifest and
evince how far the civil magistrate ought to be from dealing with the
civil sword in spiritual cases.
And first, by the way I desire to ask, what were these unconverted
Christians in Crete, which the answerer compareth with the Samaritans,
whom Titus, saith he, as an evangelist, was to seek to convert; and
whether the Lord Jesus have any such disciples and followers, who yet
are visibly in an unconverted state? Oh! that it may please the Father
of mercies, the Father of lights, to awaken and open the eyes of all
that fear before him, that they may see whether this be the language of
Canaan, or the language of Ashdod.
[Sidenote: A quære what the answerer means by his unconverted Christian
in Crete.]
What is an unconverted Christian, but in truth an unconverted convert?
that is in English, one unturned turned; unholy holy; disciples, or
followers of Jesus, not following of him: in a word, that is, Christians,
or anointed by Christ, anti-christians, not anointed with the Spirit of
Jesus Christ.[135]
[Sidenote: The original of Christians.]
Certain it is, such they were not unto whom the Spirit of God gives that
name, Acts ii. [26.] And, indeed, whither can this tend but to uphold the
blasphemy of so many as say they are Jews, that is, Christians, but are
not? Rev. ii. 2. But as they are not Christians from Christ, but from
the beast and his picture, so their proper name from anti-christ, is
anti-christians.[136]
[Sidenote: The answerer yet in the unconverted churches and worships.]
How sad yet and how true an evidence is this, that the soul of the
answerer (I speak not of his outward soul and person, but of his
worship), hath never yet heard the call of the Lord Jesus to come out
from those unconverted churches, from that unconverted, anti-christian
Christian world, and so from anti-christ, Belial, to seek fellowship
with Christ Jesus and his converted Christians, disciples after the first
pattern.
[Sidenote: God’s people sleepy in the matters of Christ’s kingdom, Cant.
v. 2.]
Again, I observe the haste and light attention of the answerer to these
scriptures, as commonly the spirits of God’s children in matters of
Christ’s kingdom are very sleepy: for these persons here spoken of were
not, as he speaks, unconverted Christians in Crete, whom Titus as an
evangelist was to convert, but they were such opposites as Timothy, to
whom Paul writes this letter at Ephesus, should not meet withal.
CHAP. XXXIX.
_Peace._ But what is there in this scripture of Timothy alleged
concerning the civil magistracy?
_Truth._ I argue from this place of Timothy in particular, thus:—
[Sidenote: 1 Cor. xiv. Patience and meekness required in all that open
Christ’s mysteries.]
First. If the civil magistrates be Christians, or members of the church,
able to prophesy in the church of Christ, then, I say as before, they are
bound by this command of Christ to suffer opposition to their doctrine,
with meekness and gentleness, and to be so far from striving to subdue
their opposites with the civil sword, that they are bound with patience
and meekness to wait, if God peradventure will please to grant repentance
unto their opposites.
So also it pleaseth the answerer to acknowledge in these words:—
“It becomes not the spirit of the gospel to convert aliens to the faith
(such as the Samaritans, and the unconverted Christians in Crete) with
fire and brimstone.”
[Sidenote: The civil sword may make a nation of hypocrites and
anti-christians, but not one Christian.]
Secondly. Be they oppositions within, and church members, as the answerer
speaks, become scandalous in doctrine, (I speak not of scandals against
the civil state, which the civil magistrate ought to punish), it is the
Lord only, as this scripture to Timothy implies, who is able to give them
repentance, and recover them out of Satan’s snare. To which end also, he
hath appointed those holy and dreadful censures in his church or kingdom.
True it is, the sword may make, as once the Lord complained, Isa. x.,
a whole nation of hypocrites; but to recover a soul from Satan by
repentance, and to bring them from anti-christian doctrine or worship to
the doctrine or worship Christian in the least true internal or external
submission, that only works the all-powerful God, by the sword of his
Spirit in the hand of his spiritual officers.[137]
[Sidenote: Wonderful changes of religion in England. England’s changes in
point of religion.]
What a most woeful proof hereof have the nations of the earth given in
all ages? And to seek no further than our native soil, within a few
scores of years, how many wonderful changes in religion hath the whole
kingdom made, according to the change of the governors thereof, in the
several religions which they themselves embraced! Henry the Seventh finds
and leaves the kingdom absolutely popish. Henry the Eighth casts it into
a mould half popish, half protestant. Edward the Sixth brings forth an
edition all protestant. Queen Mary within few years defaceth Edward’s
work, and renders the kingdom, after her grandfather Henry the Seventh’s
pattern, all popish. Mary’s short life and religion end together; and
Elizabeth reviveth her brother Edward’s model, all protestant. And some
eminent witnesses of God’s truth against anti-christ have inclined to
believe, that before the downfall of that beast, England must once again
bow down her fair neck to his proud usurping yoke and foot.
_Peace._ It hath been England’s sinful shame, to fashion and change their
garments and religions with wondrous ease and lightness, as a higher
power, a stronger sword hath prevailed; after the ancient pattern of
Nebuchadnezzar’s bowing the whole world in one most solemn uniformity of
worship to his golden image, Dan. iii.[138]
CHAP. XL.
But it hath been thought, or said, Shall oppositions against the truth
escape unpunished? will they not prove mischievous? &c.
[Sidenote: The misery of opposites against the truth.]
_Truth._ I answer, as before, concerning the blind guides, in case there
be no civil offence committed, the magistrates, and all men that by
the mercy of God to themselves discern the misery of such opposites,
have cause to lament and bewail that fearful condition wherein such are
entangled: to wit, in the snares and chains of Satan, with which they are
so invincibly caught and held, that no power in heaven or earth but the
right hand of the Lord, in the meek and gentle dispensing of the word of
truth, can release and quit them.
[Sidenote: A difference between the true and false Christ and Christians.]
Those many false Christs, of whom the Lord Jesus forewarns, Matt.
xxiv. 5, 11, have suitably their false bodies, faith, spirit, baptism,
as the Lord Jesus hath his true body, faith, spirit, &c., Ephes. iv.
5; correspondent also are their weapons, and the success, issue, or
operation of them. A carnal weapon or sword of steel may produce a carnal
repentance, a show, an outside, a uniformity, through a state or kingdom;
but it hath pleased the Father to exalt the Lord Jesus only _to be a
Prince_, armed with power and means sufficient _to give repentance to
Israel_, Acts v. 31.
[Sidenote: The worship of unbelieving, unregenerate persons.]
Accordingly, an unbelieving soul being dead in sin, although he be
changed from one worship to another, like a dead man shifted into several
changes of apparel, cannot please God, Heb. xi. 6. And consequently,
whatever such an unbelieving and unregenerate person acts in worship or
religion, it is but sin, Rom. xiv. [23.] Preaching [is] sin, praying,
though without beads or book, sin; breaking of bread, or Lord’s supper,
sin; yea, as odious as the oblation of swine’s blood, a dog’s neck, or
killing of a man, Isa. lxvi. [3.]
But faith is that gift which proceeds alone from the Father of lights,
Phil. i. 29, and till he please to make his light arise and open the
eyes of blind sinners, their souls shall lie fast asleep—and the faster,
in that a sword of steel compels them to a worship in hypocrisy—in the
dungeons of spiritual darkness and Satan’s slavery.
[Sidenote: The danger and mischief of a civil sword in soul matters,
which makes the civil magistrates deeply guilty of all those evils which
he aims to suppress. That cannot be a true religion which needs carnal
weapons to uphold it. Persecutors beget a persuasion of their cruelty in
the hearts of the persecuted. Antoninus Pius’s golden act.]
_Peace._ I add, that a civil sword, as woeful experience in all ages
hath proved, is so far from bringing, or helping forward an opposite
in religion to repentance, that magistrates sin grievously against
the work of God, and blood of souls, by such proceedings. Because as
commonly the sufferings of false and anti-christian teachers harden
their followers, who being blind are by this means occasioned to tumble
into the ditch of hell after their blind leaders, with more inflamed
zeal of lying confidence: so, secondly, violence and a sword of steel,
beget such an impression in the sufferers, that certainly they conclude,
that indeed that religion cannot be true which needs such instruments
of violence to uphold it; so that persecutors are far from [a] soft and
gentle commiseration of the blindness of others.[139] To this purpose it
pleased the Father of spirits, of old, to constrain the emperor of Rome,
Antoninus Pius, to write to all the governors of his provinces to forbear
to persecute the Christians; because such dealing must needs be so far
from converting the Christians from their way, that it rather begat in
their minds an opinion of their cruelties, &c.[140]
CHAP. XLI.
[Sidenote: Isa. ii. 4; Mic. iv. 3; Isa. xi. 9; concerning Christ’s
peaceable kingdom, discussed.]
_Peace._ The next scripture against such persecution, is that of the
prophet Isa. ii. 4, together with Mic. iv. 3, _They shall beat their
swords into ploughshares, and their spears into pruning-hooks._ Isa. xi.
9, _There shall none hurt or destroy in all the mountain of my holiness._
[Sidenote: Mr. Cotton’s excellent interpretation of those prophecies.]
Unto which it pleased Mr. Cotton to say, “That these predictions do only
show, first, with what kind of weapons he should subdue the nations to
the obedience of the faith of the gospel, not by fire and sword, and
weapons of war, but by the power of the word and Spirit of God, which,”
saith he, “no man doubts of.”
“Secondly, those predictions of the prophets show what the meek and
peaceable temper will be of all true converts to Christianity; not lions
nor leopards, not cruel oppressors nor malignant opposers, nor biters
one of another: but do not forbid them to drive ravenous wolves from the
sheepfold, and to restrain them from devouring the sheep of Christ.”
[Sidenote: His doctrine and practice condemned by that interpretation.]
_Truth._ In this first excellent and truly Christian answer, methinks
the answerer may hear a voice from heaven, _Out of thine own mouth will
I judge thee._ For what can be said more heavenly, by the tongues of men
and angels, to show the heavenly, meek temper of all the soldiers of the
Lamb of God, as also to set forth what are the spiritual weapons and
ammunition of the holy war and battle of the gospel and kingdom of Jesus
Christ, for the subduing of the nations of the world unto him?
_Peace._ And yet out of the same mouth, which should not be, saith James,
proceeds good and evil, sweet and sour; for he adds, “But this doth not
forbid them to drive ravenous wolves from the sheepfold, and to restrain
them from devouring the sheep of Christ.”
[Sidenote: Spiritual and mystical wolves.]
_Truth._ In these words, according to the judgment here maintained by
him, he fights against the former truth, to wit, that by spiritual
weapons Christ Jesus will subdue the nations of the earth to the
obedience of the gospel: for by driving away these wolves, he intends
not only the resistance and violence which the shepherds of Christ ought
spiritually to make, but the civil resistance of the material swords,
staves, guns, &c. Whence I argue, that same power that forceth the evil,
or wolves, out, forceth the good, the sheep, in; for of the same or like
things is the same or like reason: as the same arm of flesh that with a
staff beats off a wolf, with a rod and hook brings in the sheep: the same
dog that assaulteth and teareth the wolf, frighteth and forceth in the
straggling sheep.[141]
CHAP. XLII.
[Sidenote: Acts xx. 29, opened.]
_Peace._ But for the clearer opening of this mystery, I pray explicate
that scripture where the Spirit of God is pleased to use this similitude
of wolves, Acts xx. 29, out of which, keeping to the allegory, I shall
propose these queries.
First, what wolves were these Paul warns of?
_Truth._ Answer. Wolves literally he will not say. Nor, secondly,
persecutors of the flock, such as the Roman emperors were, [or]
magistrates under him.
[Sidenote: What those wolves were, Acts xx. 29.]
Therefore, thirdly, such as brought in other religions and worships,
as the Spirit of God opens it, ver. 30. Such as amongst themselves
should speak perverse things, as many anti-christs did, and especially
the anti-christ. And I ask, whether or no such as may hold forth other
worships or religions, Jews, Turks, or anti-christians, may not be
peaceable and quiet subjects, loving and helpful neighbours, fair and
just dealers, true and loyal to the civil government? It is clear they
may, from all reason and experience in many flourishing cities and
kingdoms of the world, and so offend not against the civil state and
peace, nor incur the punishment of the civil sword, notwithstanding
that in spiritual and mystical account they are ravenous and greedy
wolves.[142]
_Peace._ 2. I query, to whom Paul gave this charge to watch against them,
ver. 31?
_Truth._ They were not the magistrates of the city of Ephesus, but the
elders or ministers of the church of Christ, his mystical flock of
sheep, at Ephesus. Unto them was this charge of watching given, and so
consequently of driving away these wolves.
[Sidenote: Charges directed to ministers of the spiritual kingdom,
falsely applied to the magistrates of the civil.]
And, however that many of these charges and exhortations, given by that
one Shepherd, Christ Jesus, to the shepherds or ministers of churches, be
commonly attributed and directed, by the answerer in this discourse, to
the civil magistrate; yet I desire, in the fear and holy presence of God,
it may be inquired into, whether in all the will or testament of Christ
there be any such word of Christ, by way of command, promise, or example,
countenancing the governors of the civil state to meddle with these
wolves, if in civil things peaceable and obedient.
[Sidenote: No word of Christ to the civil magistrate to feed his flock,
but to his ministers; who (if true) have spiritual power sufficient
against spiritual wolves.]
_Peace._ Truly, if this charge were given to the magistrates at Ephesus,
or any magistrates in the world, doubtless they must be able to discern
and determine, out of their own official abilities in these spiritual
law questions, who are spiritual sheep, what is their food, what their
poison, what their properties, who their keepers, &c. So, on the
contrary, who are wolves, what their properties, their haunts, their
assaults, the manner of taking, &c., spiritually:—and this beside the
care and study of the civil laws, and the discerning of his own proper
civil sheep, obedient sheep, &c.: as also wolfish oppressors, &c., whom
he is bound to punish and suppress.
[Sidenote: Magistrates decline the name of head of the church, and yet
practise the headship or government.]
_Truth._ I know that civil magistrates, in some places, have declined the
name of head of the church, and ecclesiastical judge; yet can they not
with good conscience decline the name if they do the work, and perform
the office of determining and punishing a merely spiritual wolf.
They must be sufficiently also able to judge in all spiritual causes, and
that with their own, and not with other men’s eyes, no more than they do
in civil causes, contrary to the common practice of the governors and
rulers of civil states, who often set up that for a religion or worship
to God, which the clergy, or churchmen, as men speak, shall in their
consciences agree upon.
And if this be not so, to wit, that magistrates must not be spiritual
judges, as some decline it in the title supreme head and governor, why is
Gallio wont to be exclaimed against for refusing to be a judge in such
matters as concerned the Jewish worship and religion? How is he censured
for a profane person, without conscience, &c., in that he would be no
judge or head? for that is all one in point of government.[143]
[Sidenote: The elect shall not be devoured.]
_Peace._ In the third place, I query, whether the Father who gave, and
the Son who keeps the sheep, be not greater than all? Who can pluck these
sheep, the elect, out of his hand? which answers that common objection
of that danger of devouring, although there were no other weapons in the
world appointed by the Lord Jesus. But,
CHAP. XLIII.
[Sidenote: Christ Jesus furnisheth his shepherds with power sufficient to
drive away wolves. Tit. i. 9. 10, opened.]
Fourthly, I ask, were not these elders or ministers of the church of
Ephesus sufficiently furnished, from the Lord Jesus, to drive away these
mystical and spiritual wolves?[144]
_Truth._ True it is, against the inhuman and uncivil violence of
persecutors, they were not, nor are God’s children, able and provided;
but to resist, drive away, expel, and kill spiritual and mystical wolves
by the word of the Lord, none are fit to be Christ’s shepherds who are
not able, Tit. i. 9-11. The bishop, or overseer, must _be able by sound
doctrine both to exhort and to convince the gainsayers_: which gainsayers
to be by him convinced, that is, overcome or subdued, though it may be in
themselves ever obstinate, they were, I say, as greedy wolves in Crete,
as any could be at Ephesus. For so saith Paul, ver. 10: they were _unruly
and vain talkers, deceivers, whose mouths must be stopped, who subverted
whole houses_; and yet Titus, and every ordinary shepherd of a flock of
Christ, had ability sufficient to defend the flock from spiritual and
mystical wolves, without the help of the civil magistrate.
[Sidenote: Job xxvi. 2, 3.]
_Peace._ In this respect, therefore, methinks we may fitly allude to that
excellent answer of Job to Bildad, the Shuhite, Job xxvi., _How hast thou
helped him that is without power? How savest thou the arm that hath no
strength? How hast thou counselled him that hath no wisdom? How hast thou
plentifully declared the thing as it is?_
[Sidenote: 5.]
Lastly, I ask, whether, as men deal with wolves, these wolves at Ephesus
were intended by Paul to be killed, their brains dashed out with stones,
staves, halberts, guns, &c., in the hands of the elders of Ephesus,
&c.?[145]
_Truth._ Doubtless, comparing spiritual things with spiritual, all such
mystical wolves must spiritually and mystically so be slain. And the
witnesses of truth, Rev. xi. 5, speak fire, and kill all that hurt them,
by that fiery word of God, and that _two-edged sword in their hand_, Ps.
cxlix. 6.
[Sidenote: Unmerciful and bloody doctrine. John vi. 15.]
But oh! what streams of the blood of saints have been and must be
shed, until the Lamb have obtained the victory, Rev. xvii. 14, by this
unmerciful—and in the state of the New Testament, when the church
is spread all the world over—most bloody doctrine, viz., the wolves
(heretics) are to be driven away, their brains knocked out, and
killed—the poor sheep to be preserved, for whom Christ died, &c.
Is not this to take Christ Jesus, and make him a temporal king by force?
John vi. 15. Is not this to make his kingdom of this world, to set up
a civil and temporal Israel, to bound out new earthly, holy lands of
Canaan, yea, and to set up a Spanish inquisition in all parts of the
world, to the speedy destruction of thousands, yea, of millions of souls,
and the frustrating of the sweet end of the coming of the Lord Jesus, to
wit, to save men’s souls (and to that end not to destroy their bodies) by
his own blood?[146]
CHAP. XLIV.
[Sidenote: 2 Cor. x. 4, discussed.]
_Peace._ The next scripture produced against such persecution is 2 Cor.
x. 4, _The weapons of our warfare are not carnal, but mighty through
God to the pulling down of strongholds; casting down imaginations, and
every high thing that exalteth itself against the knowledge of God, and
bringing into captivity every thought to the obedience of Christ; and
having in a readiness to avenge all disobedience_, &c.
Unto which it is answered, “When Paul saith, _The weapons of our warfare
are not carnal, but spiritual_, he denieth not civil weapons of justice
to the civil magistrate, Rom. xiii., but only to church officers. And yet
the weapons of church officers he acknowledgeth to be such, as though
they be spiritual, yet are ready to take vengeance on all disobedience,
2 Cor. x. 6: which hath reference, amongst other ordinances, to the
censures of the church against scandalous offenders.”
_Truth._ I acknowledge that herein the Spirit of God denieth not civil
weapons of justice to the civil magistrate, which the scripture he
quotes, Rom. xiii., abundantly testifies.
Yet withal, I must ask, why he here affirmeth the apostle denies not
civil weapons of justice to the civil magistrate? of which there is no
question, unless that, according to his scope of proving persecution for
conscience, he intends withal that the apostle denies not civil weapons
of justice to the civil magistrate in spiritual and religious causes: the
contrary whereunto, the Lord assisting, I shall evince, both from this
very scripture and his own observation, and lastly by that thirteenth of
the Romans, by himself quoted.
First, then, from this scripture and his own observation. The weapons
of church officers, saith he, are such, which though they be spiritual,
are ready to take vengeance on all disobedience; which hath reference,
saith he, amongst other ordinances, to the censures of the church against
scandalous offenders.
[Sidenote: The difference of the civil and spiritual estate. Civil
weapons most improper in spiritual causes: fitly exemplified by that
similitude, 2 Cor. x. 4.]
I hence observe, that there being in this scripture held forth a twofold
state, a civil state and a spiritual, civil officers and spiritual, civil
weapons and spiritual weapons, civil vengeance and punishment and a
spiritual vengeance and punishment: although the Spirit speaks not here
expressly of civil magistrates and their civil weapons, yet, these states
being of different natures and considerations, as far differing as spirit
from flesh, I first observe, that civil weapons are most improper and
unfitting in matters of the spiritual state and kingdom, though in the
civil state most proper and suitable.[147]
CHAP. XLV.
For—to keep to the similitude which the Spirit useth, for instance—to
batter down a stronghold, high wall, fort, tower, or castle, men bring
not a first and second admonition, and, after obstinacy, excommunication,
which are spiritual weapons, concerning them that be in the church: nor
exhortations to repent and be baptized, to believe in the Lord Jesus,
&c., which are proper weapons to them that be without, &c.; but to take
a stronghold, men bring cannons, culverins, saker,[148] bullets, powder,
muskets, swords, pikes, &c., and these to this end are weapons effectual
and proportionable.[149]
[Sidenote: Spiritual weapons only effectual in spiritual and soul causes.]
On the other side, to batter down idolatry, false worship, heresy,
schism, blindness, hardness, out of the soul and spirit, it is vain,
improper, and unsuitable to bring those weapons which are used by
persecutors, stocks, whips, prisons, swords, gibbets, stakes, &c., (where
these seem to prevail with some cities or kingdoms, a stronger force
sets up again, what a weaker pulled down); but against these spiritual
strongholds in the souls of men, spiritual artillery and weapons are
proper, which are mighty through God to subdue and bring under the
very thought to obedience, or else to bind fast the soul with chains
of darkness, and lock it up in the prison of unbelief and hardness to
eternity.
[Sidenote: Civil weapons not only improper, but unnecessary in spiritual
causes.]
2. I observe that as civil weapons are improper in this business, and
never able to effect aught in the soul: so although they were proper, yet
they are unnecessary; for if, as the Spirit here saith, and the answerer
grants, spiritual weapons in the hand of church officers are able and
ready to take vengeance on all disobedience, that is, able and mighty,
sufficient and ready for the Lord’s work, either to save the soul, or to
kill the soul of whomsoever be the party or parties opposite; in which
respect I may again remember that speech of Job, _How hast thou helped
him that hath no power?_ Job xxvi. 2.
[Sidenote: No earthly kings or governors will be so served, as we pretend
to serve the King of kings.]
_Peace._ Offer this, as Malachi once spake, to the governors, the kings
of the earth, when they besiege, beleaguer, and assault great cities,
castles, forts, &c., should any subject pretending his service bring
store of pins, sticks, straws, bulrushes, to beat and batter down stone
walls, mighty bulwarks, what might his expectation and reward be, but at
least the censure of a man distract, beside himself? &c.
[Sidenote: Ps. xlv. 4. The white troopers.]
_Truth._ What shall we then conceive of His displeasure, who is the Chief
or Prince of the kings of the earth, and rides upon the word of truth and
meekness, which is the white horse, Rev. vi. and Rev. xix., with his holy
witnesses, the white troopers upon white horses, when to his help and aid
men bring and add such unnecessary, improper, and weak munition?
[Sidenote: Spiritual ammunition, Eph. vi. 6, applied; material and
spiritual artillery unfitly joined together. An alarm to civil or earthly
rulers.]
Will the Lord Jesus (did He ever in his own person practise, or did he
appoint to) join to his breastplate of righteousness, the breastplate
of iron and steel? to the helmet of righteousness and salvation in
Christ, a helmet and crest of iron, brass, or steel? a target of wood
to His shield of faith? [to] His two-edged sword, coming forth of the
mouth of Jesus, the material sword, the work of smiths and cutlers? or
a girdle of shoe-leather to the girdle of truth? &c. Excellently fit
and proper is that alarm and item, Ps. ii. 10, _Be wise, therefore, O
ye kings_—especially those ten horns, Rev. xvii., who, under pretence
of fighting for Christ Jesus, give their power to the beast against
Him—and _be warned, ye judges of the earth: kiss the Son_, that is, with
subjection and affection, acknowledge Him only the King and Judge of
souls, in that power bequeathed to His ministers and churches, _lest his
wrath be kindled_, yea, _but a little_; then, blessed are they that trust
in Him.
CHAP. XLVI.
[Sidenote: Concerning the civil ruler’s power in spiritual causes
discussed.]
_Peace._ Now, in the second place, concerning that scripture, Rom.
xiii., which it pleased the answerer to quote, and himself, and so many
excellent servants of God have insisted upon to prove such persecution
for conscience:—how have both he and they wrested this scripture, not
as Peter writes of the wicked, to their eternal, yet to their own and
other’s temporal destruction, by civil wars and combustions in the world?
My humble request, therefore, is to the Father of lights, to send out the
bright beams of the Sun of righteousness, and to scatter the mist which
that old serpent, the great juggler, Satan, hath raised about this holy
scripture, and my request to you, divine _Truth_, is for your care and
pains to enlighten and clear this scripture.
[Sidenote: Rom. xiii. speaks not at all of spiritual but civil affairs.]
_Truth._ First, then, upon the serious examination of this whole
scripture, it will appear, that from the 9th verse of the 12th chapter
to the end of this whole 13th chapter, the Spirit handles the duties
of the saints in the careful observation of the second table in their
civil conversation, or walking towards men, and speaks not at all of any
point or matter of the first table concerning the kingdom of the Lord
Jesus.[150]
For, having in the whole epistle handled that great point of free
justification by the free grace of God in Christ, in the beginning of the
12th chapter he exhorts the believers to give and dedicate themselves
unto the Lord, both in soul and body; and unto the 9th verse of the 12th
chapter he expressly mentioneth their conversation in the kingdom, or
body, of Christ Jesus, together with the several officers thereof.
[Sidenote: The scope of Rom. xiii.]
And from the 9th verse to the end of the 13th [chapter], he plainly
discourseth of their civil conversation and walking one toward another,
and with all men, from whence he hath fair occasion to speak largely
concerning their subjection to magistrates in the 13th chapter.
[Sidenote: Love to man the duty of the whole second table.]
Hence it is, that [at] ver. 7 of this 13th chapter, Paul exhorts to
performance of love to all men, magistrates and subjects, vers. 7, 8,
_Render, therefore, to all their dues; tribute to whom tribute is due;
custom to whom custom; fear to whom fear; honour to whom honour. Owe
nothing to any man, but to love one another: for he that loveth another
hath fulfilled the law._
[Sidenote: How love fulfilleth the law.]
If any man doubt, as the papists speak, whether a man may perfectly
fulfil the law, every man of sound judgment is ready to answer him, that
these words, _He that loveth hath fulfilled the law_, concerneth not the
whole law in the first table, that is, the worship and kingdom of God in
Christ.
Secondly, That the apostle speaks not here of perfect observation of
the second table, without failing in word or act toward men, but lays
open the sum and substance of the law, which is love; and that he that
walks by the rule of love toward all men, magistrates and subjects, he
hath rightly attained unto what the law aims at, and so in evangelical
obedience fulfils and keeps the law.
Hence, therefore, again in the 9th verse, having discoursed of the
fifth command in this point of superiors, he makes all the rest of
the commandments of the second table, which concern our walking with
man,—viz., _Thou shalt not kill; thou shalt not commit adultery; thou
shalt not steal; thou shalt not bear false witness; thou shalt not covet:
and if there be any other commandment—to be briefly comprehended in this
saying, namely, thou shalt love thy neighbour as thyself._
And verse 10, _Love worketh no ill to his neighbour, therefore, love is
the fulfilling of the law_, that is, as before, the law concerning our
civil conversation toward all men, magistrates or governors, and fellow
subjects of all conditions.
CHAP. XLVII.
[Sidenote: Rom. xiii. so interpreted even by them that held persecution
for conscience.]
_Peace._ Although the scripture is sufficient to make the man of God
perfect, and the fool wise to salvation, and our faith in God must
be only founded upon the rock Christ, and not upon the sand of men’s
judgments and opinions: yet, as Paul allegeth the judgment and sayings of
unbelievers for their conviction, out of their own tenents and grants,
“So I pray you to set down the words of one or two, not unbelievers
in their persons, but excellent and precious servants and witnesses
of God in their times, whose names are sweet and precious to all that
fear God,—who, although their judgment ran in the common stream, viz.,
‘That magistrates were keepers of the two tables, defenders of the faith
against heretics,’ and, notwithstanding whatever they have written for
defence of their judgments, yet the light of truth so evidently shined
upon their souls in this scripture, that they absolutely denied the 13th
of the Romans to concern any matter of the first table.”
[Sidenote: Calvin’s judgment of Rom. xiii.]
_Truth._ First, I shall produce that excellent servant of God, Calvin,
who, upon this 13th to the Romans, writes,[151] Tota autem hæc
disputatio est de civilibus præfecturis; itaque frustra inde sacrilegam
suam tyrannidem stabilire moliuntur, qui dominatum in conscientias
exerceant:—“But,” saith he, “this whole discourse concerneth civil
magistrates, and, therefore, in vain do they who exercise power over
consciences, go about from this place to establish their sacrilegious
tyranny.”[152]
[Sidenote: God’s people loth to be found, yet proved persecutors.]
_Peace._ I know how far most men, and especially the sheep of Jesus,
will fly from the thought of exercising tyranny over conscience, that
happily they will disclaim the dealing of all with men’s consciences:
yet, if the acts and statutes which are made by them concerning the
worship of God be attended to, their profession—and that out of zeal
according to the pattern of that ceremonial and figurative state of
Israel—to suffer no other religion nor worship in their territories, but
one—their profession and practice to defend their faith from reproach
and blasphemy of heretics by civil weapons, and all that from this very
13th of the Romans—I say, if these particulars and others, be with fear
and trembling, in the presence of the Most High, examined, the wonderful
deceit of their own hearts shall appear unto them, and how guilty they
will appear to be of wresting this scripture before the tribunal of the
Most High.
_Truth._ Again, Calvin, speaking concerning fulfilling of the law
by love, writes thus on the same place: Sed Paulus in totam legem
non respicit; tantum de officiis loquitur, quæ nobis erga proximum
demandantur a lege:—That is, “Paul hath not respect unto the whole
law, he speaks only of those duties which the law commands towards our
neighbours.” And it is manifest, that in this place by our neighbours he
means high and low, magistrates and subjects, unto whom we ought to walk
by the rule of love, paying unto every one their due.
Again, Cæterum Paulus hic tantum meminet secundæ tabulæ, quia de ea
tantum erat quæstio:—“But Paul here only mentioneth the second table,
because the question was only concerning that.”
[Sidenote: Calvin confesseth that the first table, concerning God’s
worship, is not here, in Rom. xiii. touched.]
And again, Quod autem repetit, complementum legis esse dilectionem,
intellige (ut prius) de ea legis parte, quod hominum societatem spectat?
Prior enim legis tabula quæ est de cultu Dei minime hic attingitur:—“But
in that he repeateth, that love is the fulfilling of the law, understand
as before, that he speaks of that part of the law which respects human
society; for the first table of the law, which concerneth the worship of
God, is not in the least manner here touched.”[153]
[Sidenote: Beza upon Rom. xiii.]
After Calvin, his successor in Geneva, that holy and learned Beza,
upon the word ἀνακεφαλαιοῦται, _if there be any other commandment it is
summed up in this, thou shalt love thy neighbour as thyself_, writes
thus:[154]—Tota lex nihil aliud quam amorem Dei et proximi præcipet; sed
tamen cum apostolus hoc loco de mutuis hominum officiis disserat, legis
vocabulum ad secundum tabulam restringendam puto. “The whole law,” saith
he, “commands nothing else but the love of God, and yet, nevertheless,
since the apostle in this place discourseth of the duties of men one
toward another, I think this term _law_ ought to be restrained to the
second table.”[155]
CHAP. XLVIII.
_Peace._ I pray now proceed to the second argument from this scripture,
against the use of civil weapons in matters of religions, and spiritual
worship.
_Truth._ The Spirit of God here commands subjection and obedience
to higher powers, even to the Roman emperors and all subordinate
magistrates; and yet the emperors and governors under them were strangers
from the life of God in Christ, yea, most averse and opposite, yea, cruel
and bloody persecutors of the name and followers of Jesus: and yet unto
these, is this subjection and obedience commanded. Now true it is, that
as the civil magistrate is apt not to content himself with the majesty
of an earthly throne, crown, sword, sceptre, but to seat himself in the
throne of David in the church: so God’s people, and it may be in Paul’s
time, considering their high and glorious preferment and privileges by
Jesus Christ, were apt to be much tempted to despise civil governors,
especially such as were ignorant of the Son of God, and persecuted him in
his servants.
[Sidenote: Paul writes not to the Roman governors to defend the truth,
and to punish heretics.]
Now then I argue, if the apostle should have commanded this subjection
unto the Roman emperors and Roman magistrates in spiritual causes,
as to defend the truth which they were no way able to discern, but
persecuted—and upon trust from others no magistrate, not persuaded in his
own conscience, is to take it:—
Or else to punish heretics, whom then also they must discern and judge,
or else condemn them, as the Jews would have Pilate condemn the Lord
Jesus, upon the sentence of others—I say, if Paul should have, in this
scripture, put this work upon these Roman governors, and commanded the
churches of Christ to have yielded subjection in any such matters, he
must, in the judgment of all men, have put out the eye of faith, and
reason, and sense, at once.[156]
CHAP. XLIX.
[Sidenote: Paul’s appeal to Cæsar discussed.]
_Peace._ It is said by some, why then did Paul himself, Acts xxv. 11,
appeal to Cæsar, unless that Cæsar, (though he was not, yet) he ought to
have been a fit judge in such matters?
[Sidenote: If Paul had appealed to Cæsar in spiritual things, he had
committed five evils.]
_Truth._ I answer, if Paul, in this appeal to Cæsar, had referred and
submitted simply and properly the cause of Christ, his ministry and
ministration, to the Roman emperor’s tribunal, knowing him to be an
idolatrous stranger from the true God, and a lion-like, bloody persecutor
of the Lord Jesus, the Lamb of God,—I say, let it be considered, whether
or no he had committed these five evils:—
The first, against the dimmest light of reason, in appealing to darkness
to judge light, to unrighteousness to judge righteousness, [to] the
spiritually blind to judge and end the controversy concerning heavenly
colours.
Secondly, against the cause of religion, which, if condemned by every
inferior idolater, must needs be condemned by the Cæsars themselves, who,
Nebuchadnezzar-like, set up their state images or religions, commanding
the world’s uniformity of worship to them.
Thirdly, against the holy state and calling of the Christians themselves,
who, by virtue of their subjection to Christ, even the least of them, are
in spiritual things above the highest potentates or emperors in the world
who continue in enmity against, or in an ignorant, natural state without
Christ Jesus. This honour, or high exaltation have all his holy ones, to
bind, not literally but spiritually, their kings in chains, and their
nobles in links of iron. Ps. cxlix. 8.
Fourthly, against his own calling, apostleship, or office of ministry,
unto which Cæsar himself and all potentates, in spiritual and
soul-matters, ought to have submitted; and unto which, in controversies
of Christ’s church and kingdom, Cæsar himself ought to have appealed,
the church of God being built upon the foundation of the apostles and
prophets. Eph. ii. 20.
[Sidenote: Emperors themselves, if Christians, subject to the apostles
and churches in spiritual things.]
And, therefore, in case that any of the Roman governors, or the emperor
himself, had been humbled and converted to Christianity by the preaching
of Christ, were not they themselves bound to subject themselves unto the
power of the Lord Jesus in the hands of the apostles and churches, and
might not the apostles and churches have refused to have baptized, or
washed them into the profession of Christ Jesus, upon the apprehension of
their unworthiness?
Or, if received into Christian fellowship, were they not to stand at the
bar of the Lord Jesus in the church, concerning either their opinions
or practices? were they not to be cast out and delivered unto Satan by
the power of the Lord Jesus, if, after once and twice admonition, they
persist obstinately, as faithfully and impartially as if they were the
meanest in the empire? Yea, although the apostles, the churches, the
elders, or governors thereof, were poor and mean, despised persons in
civil respects, and were themselves bound to yield all faithful and loyal
obedience to such emperors and governors in civil things.
Were they not, if Christians, bound themselves to have submitted to those
spiritual decrees of the apostles and elders, as well as the lowest and
meanest members of Christ? Acts xvi. And if so, how should Paul appeal in
spiritual things to Cæsar, or write to the churches of Jesus to submit to
them [in] Christian or spiritual matters?
Fifthly, if Paul had appealed to Cæsar in spiritual respects, he had
greatly profaned the holy name of God in holy things, in so improper and
vain a prostitution of spiritual things to carnal and natural judgments,
which are not able to comprehend spiritual matters, which are alone
spiritually discerned. 1 Cor. ii. 14.
[Sidenote: Lawful appeals in civil things to civil magistrates.]
And yet Cæsar, as a civil, supreme magistrate, ought to defend Paul from
civil violence, and slanderous accusations about sedition, mutiny, civil
disobedience, &c. And in that sense, who doubts but God’s people may
appeal to the Roman Cæsar, an Egyptian Pharaoh, a Philistian Abimelech,
an Assyrian Nebuchadnezzar, the great Mogul, Prester John, the great
Turk, or an Indian Sachem?[157]
CHAP. L.
_Peace._ Which is the third argument against the civil magistrates’ power
in spiritual and soul-matters out of this scripture, Rom. xiii.?
_Truth._ I dispute from the nature of the magistrates’ weapons, ver.
4. He hath a sword, which he bears not in vain, delivered to him, as I
acknowledge from God’s appointment in the free consent and choice of the
subjects for common good.
We must distinguish of swords.
[Sidenote: Four sorts of swords mentioned in the New Testament.]
We find four sorts of swords mentioned in the New Testament.
First, the sword of persecution, which Herod stretched forth against
James, Acts xii. 1, 2.
Secondly, the sword of God’s Spirit, expressly said to be the word of
God, Ephes. vi. [17]. A sword of two edges, carried in the mouth of
Christ, Rev. i. [16], which is of strong and mighty operation, piercing
between the bones and the marrow, between the soul and the spirit, Heb.
iv. [12].
Thirdly, the great sword of war and destruction, given to him that rides
that terrible red horse of war, so that he takes peace from the earth,
and men kill one another, as is most lamentably true in the slaughter of
so many hundred thousand souls within these few years in several parts of
Europe, our own and others.
None of these three swords are intended in this scripture.
[Sidenote: The civil sword.]
Therefore, fourthly, there is a civil sword, called the sword of civil
justice, which being of a material, civil nature, for the defence of
persons, estates, families, liberties of a city or civil state, and the
suppressing of uncivil or injurious persons or actions, by such civil
punishment, it cannot, according to its utmost reach and capacity,
now under Christ, when all nations are merely civil, without any
such typical, holy respect upon them, as was upon Israel, a national
church—I say, cannot extend to spiritual and soul-causes, spiritual and
soul-punishment, which belongs to that spiritual sword with two edges,
the soul-piercing,—in soul-saving, or soul-killing,—the word of God.[158]
CHAP. LI.
[Sidenote: Tribute, custom, &c., merely civil recompences for civil work.]
_Truth._ A fourth argument from this scripture, I take in the sixth
verse, from tribute, custom, &c.: which is a merely civil reward, or
recompence, for the magistrates’ work. Now as the wages are, such is
the work; but the wages are merely civil—custom, tribute, &c.: not
the contributions of the saints or churches of Christ, proper to the
spiritual and Christian state. And such work only must the magistrate
attend upon, as may properly deserve such civil wages, reward, or
recompence.
[Sidenote: Magistrates called by God, _God’s ministers_.]
Lastly, that the Spirit of God never intended to direct, or warrant, the
magistrate to use his power in spiritual affairs and religious worship, I
argue from the term or title it pleaseth the wisdom of God to give such
civil officers, to wit, ver. 6, _God’s ministers_.
Now at the very first blush, no man denies a double ministry.
[Sidenote: The spiritual ministry.]
The one appointed by Christ Jesus in his church, to gather, to govern,
receive in, cast out, and order all the affairs of the church, the house,
city, or kingdom of God, Eph. iv.; 1 Cor. xii.
[Sidenote: The civil ministry or service.]
Secondly, a civil ministry, or office, merely human and civil, which men
agree to constitute, called therefore a human creation, 1 Pet. ii. [13],
and is as true and lawful in those nations, cities, kingdoms, &c., which
never heard of the true God, nor his holy Son Jesus, as in any part of
the world beside, where the name of Jesus is most taken up.
From all which premises, viz., that the scope of the Spirit of God
in this chapter is to handle the matters of the second table—having
handled the matters of the first, in the twelfth:—since the magistrates
of whom Paul wrote, were natural, ungodly, persecuting, and yet lawful
magistrates, and to be obeyed in all lawful civil things: since all
magistrates are God’s ministers, essentially civil, bounded to a civil
work, with civil weapons, or instruments, and paid or rewarded with civil
rewards:—from all which, I say, I undeniably collect, that this scripture
is generally mistaken, and wrested from the scope of God’s Spirit, and
the nature of the place, and cannot truly be alleged by any for the power
of the civil magistrate to be exercised in spiritual and soul-matters.
CHAP. LII.
[Sidenote: What is to be understood by _evil_, Rom. xiii. 4.]
_Peace._ Against this I know many object, out of the fourth verse of this
chapter, that the magistrate is to avenge, or punish, _evil_: from whence
is gathered that heresy, false Christs, false churches, false ministries,
false seals, being evil, ought to be punished civilly, &c.
_Truth._ I answer, that the word κακὸν is generally opposed to civil
goodness, or virtue, in a commonwealth, and not to spiritual good, or
religion, in the church.
Secondly, I have proved from the scope of the place, that here is not
intended evil against the spiritual, or Christian estate handled in the
twelfth chapter, but evil against the civil state in this thirteenth,
properly falling under the cognizance of the civil minister of God, the
magistrate, and punishable by that civil sword of his as an incivility,
disorder, or breach of that civil order, peace, and civility, unto which
all the inhabitants of a city, town, or kingdom, oblige themselves.
_Peace._ I have heard, that the elders of the New England churches—who
yet out of this thirteenth of Romans maintain persecution—grant[159] that
the magistrate is to preserve the peace and welfare of the state, and
therefore that he ought not to punish such sins as hurt not his peace.
In particular, they say, the magistrate may not punish secret sins in
the soul: nor such sins as are yet handling in the church, in a private
way: nor such sins which are private in families—and therefore, they say,
the magistrate transgresseth to prosecute complaints of children against
their parents, servants against masters, wives against husbands, (and yet
this proper to the civil state). Nor such sins as are between the members
and churches themselves.
And they confess, that if the magistrate punish, and the church punish,
there will be a greater rent in their peace.
_Truth._ From thence, sweet Peace, may we well observe,
First, the magistrate is not to punish all evil, according to this their
confession.
The distinction of private and public evil will not here avail; because
such as urge that term _evil_, viz., that the magistrate is to punish
evil, urge it strictly, _eo nomine_; because heresy, blasphemy, false
church, false ministry, is evil, as well as disorder in a civil state.
[Sidenote: Some give to the magistrate what is not his, and take from him
that which is proper to him.]
Secondly, I observe, how they take away from the magistrate that which is
proper to his cognizance, as the complaints of servants, children, wives,
against their parents, masters, husbands, &c. Families as families,
being as stones which make up the common building, and are properly the
object of the magistrates’ care, in respect of civil government, civil
order, and obedience.[160]
CHAP. LIII.
_Peace._ I pray now, lastly, proceed to the author’s reason[161] why
Christ’s disciples should be so far from persecuting:—that they ought
to bless them that curse them, and pray for them that persecute them,
because of the freeness of God’s grace, and the deepness of his counsels,
calling them that are enemies, persecutors, no people, to become meek
lambs, the sheep and people of God, according to 1 Pet. ii. 10, _You
which were not a people, are now a people_, &c.; and Matt. xx. 6, some
come at the last hour, which if they were cut off because they came not
sooner, would be prevented, and so should never come.
Unto this reason, the answerer is pleased thus to reply.[162]
First, in general; we must not do evil that good may come thereof.
[Sidenote: Toleration discussed.[163]]
Secondly, in particular, he affirmeth, “that it is evil to tolerate
seditious evil doers, seducing teachers, scandalous livers;” and for
proof of this, he quotes Christ’s reproof to the angel of the church
at Pergamos, for tolerating them that hold the doctrine of Balaam; and
against the church of Thyatira, for tolerating Jezebel to teach and
seduce, Rev. ii. 14, 20.
_Truth._ I answer, first, by assenting to the general proposition, that
it is most true, like unto Christ Jesus himself, a sure foundation, 1
Cor. iii. 11. Yet what is built upon it, I hope by God’s assistance to
make it appear, is but hay and stubble, dead and withered, not suiting
that golden foundation, nor pleasing to the Father of mercies, nor
comfortable to the souls of men.
It is evil, saith he, to tolerate notorious evil doers, seducing
teachers, scandalous livers.
In which speech I observe two evils:
First, that this proposition is too large and general, because the rule
admits of exception, and that according to the will of God.
[Sidenote: Evil is always evil, yet permission of it may in case be good.]
1. It is true, that evil cannot alter its nature, but it is alway evil,
as darkness is alway darkness, yet,
2. It must be remembered, that it is one thing to command, to conceal,
to counsel, to approve evil, and another thing to permit and suffer
evil with protestation against it, or dislike of it, at least without
approbation of it.
Lastly, this sufferance, or permission, of evil, is not for its own sake,
but for the sake of good, which puts a respect of goodness upon such
permission.
[Sidenote: God’s wonderful toleration.]
Hence it is, that for God’s own glory’s sake, which is the highest good,
he endures, that is, permits, or suffers, the vessels of wrath, Rom.
ix. 22. And therefore, although he be of pure eyes and can behold no
iniquity, yet his pure eye patiently and quietly beholds and permits all
the idolatries and profanations, all the thefts and rapines, all the
whoredoms and abominations, all the murders and poisonings; and yet, I
say, for his glory’s sake, he is patient, and long permits.
Hence for his people’s sake (which is the next good, in his Son), he is
oftentimes pleased to permit and suffer the wicked to enjoy a longer
reprieve. Therefore he gave Paul all the lives that were in the ship,
Acts xxvii. 24.
Therefore, he would not so soon have destroyed Sodom, but granted a
longer permission, had there been but ten righteous, Gen. xviii. 32.
Therefore, Jer. v. 1, had he found some to have stood in the gap, he
would have spared others. Therefore gave he Jezebel a time, or space,
Rev. ii. 21.
Therefore, for his glory’s sake, hath he permitted longer great sinners,
who afterward have perished in their season, as we see in the case of
Ahab, the Ninevites, and Amorites, &c.
[Sidenote: Deut xxiv.]
Hence it pleased the Lord, not only to permit the many evils against
his own honourable ordinance of marriage in the world, but was pleased,
after a wonderful manner, to suffer that sin of many wives in Abraham,
Jacob, David, Solomon, yea, with some expressions which seem to give
approbation, as 2 Sam. xii. 8, 24.[164]
_Peace._ It may be said, this is no pattern for us, because God is above
law, and an absolute sovereign.
_Truth._ I answer, although we find him sometimes dispensing with
his law, yet we never find him deny himself, or utter a falsehood:
and therefore when it crosseth not an absolute rule to permit and
tolerate—as in the case of the permission of the souls and consciences
of all men in the world—I have shown, and shall show further, it doth
not, it will not, hinder our being holy as he is holy, in all manner of
conversation.
CHAP. LIV.
_Peace._ It will yet be said, it pleaseth God to permit adulteries,
murders, poisons: God suffers men, like fishes, to devour each other,
Hab. i. 14; the wicked to flourish, Jer. xii. 1; yea, sends the tyrants
of the world to destroy the nations, and plunder them of their riches,
Isa. x. [5, 6.] Should men do so, the world would be a wilderness; and
beside we have command for zealous execution of justice, impartially,
speedily.
[Sidenote: Two sorts of commands, both by Moses and Christ.]
_Truth._ I answer, we find two sorts of commands, both from Moses and
from Christ, the two great prophets and messengers from the living God,
the one the type or figure of the later. Moses gave positive rules, both
spiritual and civil; yet also, he gave some not positive but permissive,
for the common good. So the Lord Jesus expoundeth it.
[Sidenote: Matt. xix. 7, 8.]
For whereas, the Pharisees urged it, that Moses commanded to give a bill
of divorcement and to put away, the Lord Jesus expoundeth it, _Moses for
the hardness of your hearts suffered_, or permitted, Matt. xix. 7, 8.
[Sidenote: The permission of divorce in Israel.]
This was a permissive command, universal to all Israel, for a general
good, in preventing the continual fires of dissensions and combustions in
families: yea, it may be murders, poisons, adulteries, which that people,
as the wisdom of God foresaw, was apt, out of the hardness of their
heart, to break out into, were it not for this preventing permission.
Hence it was, that for a further public good sake, and the public safety,
David permitted Joab, a notorious malefactor, and Shimei and Adonijah,
&c. And civil states and governors, in like cases, have and do permit and
suffer what neither David nor any civil governors ought to do or have
done, were it not to prevent the hazard of the whole, in the shedding of
much innocent blood, together with the nocent, in civil combustions.
_Peace._ It may be said, Joab, Shimei, Adonijah, &c., were only, as it
were, reprieved for a time, and proves only that a season ought to be
attended for their punishment.
_Truth._ Answ. I answer, I produce not these instances to prove a
permission of tares—anti-christians, heretics—which other scriptures
abundantly prove, but to make it clear, against the answerer’s
allegation, that even in the civil state permission of notorious evil
doers, even against the civil state, is not disapproved by God himself
and the wisest of his servants in its season.
CHAP. LV.
[Sidenote: Usury in a commonweal, or civil state, lawfully permitted.]
_Truth._ I proceed. Hence it is that some generals of armies, and
governors of cities, towns, &c., do, and, as those former instances
prove, lawfully permit some evil persons and practices. As for instance,
in the civil state, usury: for the preventing of a greater evil in the
civil body, as stealing, robbing, murdering, perishing of the poor, and
the hindrance, or stop, of commerce and dealing in the commonwealth.
Just like physicians, wisely permitting noisome humours, and sometimes
diseases, when the cure or purging would prove more dangerous to the
destruction of the whole, a weak or crazy body, and specially at such a
time.
Thus, in many other instances, it pleased the Father of lights, the God
of Israel, to permit that people, especially in the matter of their
demand of a king, wherein he pleaded that himself as well as Samuel was
rejected.
[Sidenote: Permission of the tares in the field of the world for a
twofold good. 1. Of the good wheat. 2. Of the whole world, the field
itself.]
This ground, to wit, for a common good of the whole, is the same with
that of the Lord Jesus commanding the tares to be permitted in the
world; because, otherwise, the good wheat should be endangered to be
rooted up out of the field or world also, as well as the tares. And
therefore, for the good sake, the tares, which are indeed evil, were to
be permitted: yea, and for the general good of the whole world, the field
itself, which, for want of this obedience to that command of Christ,
hath been and is laid waste and desolate with the fury and rage of civil
war, professedly raised and maintained, as all states profess, for the
maintenance of one true religion—after the pattern of that typical land
of Canaan—and to suppress and pluck up these tares of false prophets and
false professors, anti-christians, heretics, &c., out of the world.
Hence _illæ lachrymæ_: hence Germany’s, Ireland’s, and now England’s,
tears and dreadful desolations, which ought to have been, and may be for
the future,—by obedience to the command of the Lord Jesus, concerning the
permission of tares to live in the world, though not in the church—I say,
ought to have been, and may be mercifully prevented.
CHAP. LVI.
_Peace._ I pray descend now to the second evil which you observe in the
answerer’s position, viz., that it would be evil to tolerate notorious
evil doers, seducing teachers, &c.
_Truth._ I say, the evil is, that he most improperly and confusedly joins
and couples seducing teachers with scandalous livers.
_Peace._ But is it not true, that the world is full of seducing teachers?
and is it not true, that seducing teachers are notorious evil doers?
_Truth._ I answer: far be it from me to deny either. And yet, in two
things, I shall discover the great evil of this joining and coupling
seducing teachers and scandalous livers, as one adequate or proper object
of the magistrates’ care and work to suppress and punish.
First, it is not an homogeneal (as we speak), but an heterogeneal
commixture of joining together of things most different in kinds and
natures, as if they were both of one consideration.
[Sidenote: Seducing teachers, either pagan, Jewish, or anti-christian,
may yet be obedient subjects to the civil laws.]
For who knows not but that many seducing teachers, either of the
paganish, Jewish, Turkish, or anti-christian religion, may be clear and
free from scandalous offences in their life, as also from disobedience
to the civil laws of a state? Yea, the answerer himself hath elsewhere
granted, that if the laws of a civil state be not broken, the peace is
not broken.[165]
Again, who knows not that a seducing teacher properly sins against a
church or spiritual estate and laws of it, and, therefore, ought most
properly and only to be dealt withal in such a way, and by such weapons,
as the Lord Jesus himself hath appointed; gainsayers, opposites, and
disobedients—either within his church or without—to be convinced,
repelled, resisted, and slain withal?
[Sidenote: Scandalous livers against the civil state, who they are.]
Whereas, scandalous offenders against parents, against magistrates in
the fifth command, and so against the life, chastity, goods, or good
name in the rest, is properly transgression against the civil state and
common weal, or the worldly state of men: and, therefore, consequently,
if the world, or civil state, ought to be preserved by civil government
or governors, such scandalous offenders ought not to be tolerated, but
suppressed, according to the wisdom and prudence of the said government.
[Sidenote: Mr. Cotton’s tenet justifies all the cruel proceedings against
Christ and Christians.]
Secondly, as there is a fallacious conjoining and confounding together
persons of several kinds and natures, differing as much as spirit and
flesh, heaven and earth, each from other: so is there a silent and
implicit justification of all the unrighteous and cruel proceedings
of Jews and Gentiles against all the prophets of God, the Lord Jesus
himself, and all his messengers and witnesses, whom their accusers have
ever so coupled and mixed with notorious evil doers and scandalous livers.
Elijah was a troubler of the state; Jeremy weakened the hand of the
people; yea, Moses made the people neglect their work; the Jews built the
rebellious and bad city; the three worthies regarded not the command of
the king; Christ Jesus deceived the people, was a conjuror and a traitor
against Cæsar in being king of the Jews—indeed He was so spiritually over
the true Jew, the Christian—therefore, he was numbered with notorious
evil doers, and nailed to the gallows between two malefactors.
Hence Paul and all true messengers of Jesus Christ, are esteemed seducing
and seditious teachers and turners of the world upside down: yea, and
to my knowledge—I speak with honourable respect to the answerer, so far
as he hath laboured for many truths of Christ—the answerer himself hath
drunk of this cup, to be esteemed a seducing teacher.
CHAP. LVII.
_Peace._ Yea, but he produceth scriptures against such toleration, and
for persecuting men for the cause of conscience: “Christ,” saith he, “had
something against the angel of the church of Pergamos, for tolerating
them that held the doctrine of Balaam, and against the church of
Thyatira, for tolerating Jezebel to teach and seduce,” Rev. ii. 14, 20.
_Truth._ I may answer, with some admiration and astonishment, how it
pleased the Father of lights and most jealous God to darken and veil the
eye of so precious a man, as not to seek out and propose some scriptures,
in the proof of so weighty an assertion, as at least might have some
colour for an influence of the civil magistrate in such cases: for—
[Sidenote: Toleration. Rev. ii. 14, 20, examined.]
First, he saith not that Christ had aught against the city Pergamos,
where Satan had his throne, Rev. ii. 14, but against the church at
Pergamos, in which was set up the throne of Christ.
Secondly, Christ’s charge is not against the civil magistrate of
Pergamos, but the messenger, or ministry, of the church in Pergamos.
Thirdly, I confess, so far as Balaam’s or Jezebel’s doctrine maintained
a liberty of corporal fornication, it concerned the cities of Pergamos
and Thyatira, and the angel or officers of those cities, to suppress not
only such practices, but such doctrines also: as the Roman emperor justly
punished Ovid the poet, for teaching the wanton art of love, leading to
and ushering on lasciviousness and uncleanness.
Fourthly. Yet so far as Balaam’s teachers, or Jezebel, did seduce the
members of the church in Pergamos or Thyatira, to the worship of the
idolaters in Pergamos or Thyatira, which will appear to be the case—I
say, so far I may well and properly answer, as himself answered before
those scriptures, brought from Luke ix. and 2 Tim. ii., to prove patience
and permission to men opposite, viz., “these scriptures,” saith he, “are
directions to ministers of the gospel;” and in the end of that passage he
adds, “Much less do they speak at all to civil magistrates.”[166]
[Sidenote: Christ’s ministers and churches, have power sufficient from
Christ to suppress Balaam and Jezebel seducing to false worship.]
Fifthly. Either these churches and the angels thereof had power to
suppress these doctrines of Balaam, and to suppress Jezebel from
teaching, or they had not:—
That they had not cannot be affirmed, for Christ’s authority is in the
hands of his ministers and churches, Matt. xvi. and xviii., and 1 Cor. v.
If they had power, as must be granted, then, I conclude, sufficient
power to suppress such persons, whoever they were, that maintained
Balaam’s doctrine in the church at Pergamos—although the very
magistrates themselves of the city of Pergamos (if Christians): and to
have suppressed Jezebel from teaching and seducing in the church, had
she been lady, queen, or empress, if there were no more but teaching
without hostility. And if so, all power and authority of magistrates and
governors of Pergamos and Thyatira, and all submitting or appealing to
them in such cases, must needs fall, as none of Christ’s appointment.
[Sidenote: The Christian world hath swallowed up Christianity.]
Lastly. From this perverse wresting of what is writ to the church and
the officers thereof, as if it were written to the civil state and
officers thereof, all may see how, since the apostasy of anti-christ,
the Christian world (so called) hath swallowed up Christianity; how
the church and civil state, that is, the church and the world, are now
become one flock of Jesus Christ; Christ’s sheep, and the pastors or
shepherds of them, all one with the several unconverted, wild, or tame
beasts and cattle of the world, and the civil and earthly governors of
them: the Christian church, or kingdom of the saints, that stone cut out
of the mountain without hands, Dan. ii. 45, now made all one with the
mountain, or civil state, the Roman empire, from whence it is cut or
taken: Christ’s lilies, garden, and love, all one with the thorns, the
daughters, and wilderness of the world, out of which the spouse or church
of Christ is called; and amongst whom, in civil things, for a while here
below, she must necessarily be mingled and have converse, unless she will
go out of the world, before Christ Jesus, her Lord and husband, send for
her home into the heavens, 1 Cor. v. 10.[167]
CHAP. LVIII.
[Sidenote: The second head of reasons against such persecution, viz., the
profession of famous princes, King James, Stephen of Poland, and King of
Bohemia.]
_Peace._ Having thus, by the help of Christ, examined those scriptures,
or writings of truth, brought by the author against persecution, and
cleared them from such veils and mists, wherewith Mr. Cotton hath
endeavoured to obscure and darken their lights: I pray you, now, by the
same gracious assistance, proceed to his answer to the second head of
reasons, from the profession of famous princes against persecution for
conscience, King James, Stephen of Poland, King of Bohemia, unto whom the
answerer returneth a treble answer.[168]
“First,” saith he, “we willingly acknowledge that none is to be
persecuted at all, no more than they may be oppressed for righteousness’
sake.
“Again, we acknowledge that none is to be punished for his conscience,
though misinformed, as hath been said, unless his error be fundamental,
or seditiously and turbulently promoted, and that after due conviction of
his conscience, that it may appear he is not punished for his conscience,
but for sinning against his conscience.
“Furthermore, we acknowledge, none is to be constrained to believe or
profess the true religion, till he be convinced in judgment of the truth
of it; but yet restrained he may be from blaspheming the truth, and from
seducing any unto pernicious errors.”
[Sidenote: Isa. xl. 6; 2 Pet. ii.]
_Truth._ This first answer consists of a repetition and enumeration
of such grounds or conclusions, as Mr. Cotton in the entrance of this
discourse laid down; and I believe that, through the help of God, in
such replies as I have made unto them, I have made it evident what weak
foundations they have in the scriptures of truth, as also that, when such
conclusions, excepting the first, as grass and the flower of the grass
shall fade, that holy word of the Lord, which the author against such
persecution produces, and I have cleared, shall stand for ever, even when
these heavens and earth are burnt.
_Peace._ His second answer is this:—“What princes profess and practise,
is not a rule of conscience. They many times tolerate that in point
of state-policy, which cannot justly be tolerated in point of true
Christianity.
“Again, Princes many times tolerate offenders out of very necessity, when
the offenders are either too many or too mighty for them to punish; in
which respect David tolerated Joab and his murders, but against his will.”
CHAP. LIX.
_Truth._ Unto those excellent and famous speeches of those princes,
worthy to be written in golden letters, or rows of diamonds, upon all the
gates of all the cities and palaces in the world, the answerer, without
any particular reply, returns two things.
[Sidenote: Mr. Cotton’s unequal dealing with princes.]
First, that princes’ profession and practice is no rule of conscience:
unto this, as all men will subscribe, so may they also observe how the
answerer deals with princes.
One while they are the nursing fathers of the church, not only to feed,
but also to correct, and, therefore, consequently bound to judge what
is true feeding and correcting: and, consequently, all men are bound to
submit to their feeding and correcting.
Another while, when princes cross Mr. Cotton’s judgment and practice,
then it matters not what the profession or practice of princes is: for,
saith he, their profession and practice is no rule to conscience.
I ask then, unto what magistrates or princes will themselves, or any so
persuaded, submit, as unto keepers of both tables, as unto the antitypes
of the kings of Israel and Judah, and nursing fathers and mothers of the
church?
First. Will it not evidently follow, that by these tenents they ought
not to submit to any magistrates in the world in these cases, but to
magistrates just of their own conscience? and—
Secondly. That all other consciences in the world, except their own, must
be persecuted by such their magistrates?[169]
And lastly. Is not this to make magistrates but steps and stirrups, to
ascend and mount up into their rich and honourable seats and saddles; I
mean great and settled maintenances, which neither the Lord Jesus, nor
any of his first messengers, the true patterns, did ever know?
CHAP. LX.
_Truth._ In the second place, he saith, that princes out of state-policy
tolerate what suits not with Christianity, and out of state-necessity
tolerate (as David did Joab) against their wills.
To which I answer,—
[Sidenote: The answerer acknowledgeth a necessity of some toleration.]
First. That although with him, in the first, I confess that princes may
tolerate that out of state-policy which will not stand with Christianity,
yet, in the second, he must acknowledge with me, that there is a
necessity sometimes of state-toleration, as in the case of Joab, and so
his former affirmation, generally laid down (viz., that it is evil to
tolerate seducing teachers or scandalous livers), was not duly weighed in
the balance of the sanctuary, and is too light.
[Sidenote: Christ Jesus the deepest politician that ever was, and yet he
commands a toleration of anti-christians.]
Secondly. I affirm that the state-policy and state-necessity, which, for
the peace of the state and preventing of rivers of civil blood, permit
the consciences of men, will be found to agree most punctually with the
rules of the best politician that ever the world saw, the King of kings,
and Lord of lords, in comparison of whom Solomon himself had but a drop
of wisdom compared to Christ’s ocean, and was but a farthing candle
compared with the all and ever glorious Sun of righteousness.
That absolute rule of this great politician for the peace of the field
which is the world, and for the good and peace of the saints who must
have a civil being in the world, I have discoursed of in his command of
permitting the tares, that is, anti-christians, or false Christians, to
be in the field of the world, growing up together with the true wheat,
true Christians.
CHAP. LXI.
_Peace._ His third answer is this:—[170]
“For those three princes named by you, who tolerated religion, we
can name you more and greater who have not tolerated heretics and
schismatics, notwithstanding their pretence of conscience, and their
arrogating the crown of martyrdom to their sufferings.”
“Constantine the Great at the request of the general council at Nice,
banished Arius, with some of his fellows, _Sozom._ lib. i. _Eccles.
Hist._ cap. 19, 20.
“The same Constantine made a severe law against the Donatists: and the
like proceedings against them were used by Valentinian, Gratian, and
Theodosius, as Augustine reports in _Ep._ 166. Only Julian the Apostate
granted liberty to heretics as well as to pagans, that he might, by
tolerating all weeds to grow, choke the vitals of Christianity: which was
also the practice and sin of Valens the Arian.
“Queen Elizabeth, as famous for her government as most of the former, it
is well known what laws she made and executed against papists. Yea, and
King James, one of your own witnesses, though he was slow in proceeding
against papists, as you say, for conscience’ sake, yet you are not
ignorant how sharply and severely he punished those whom the malignant
world calls puritans, men of more conscience and better faith than the
papists whom he tolerated.”
[Sidenote: The princes of the world seldom take part with Christ.]
_Truth._ Unto this, I answer: First, that for mine own part I would not
use an argument from the number of princes, witnessing in profession of
practice against persecution for cause of conscience; for the truth and
faith of the Lord Jesus must not be received with respect of faces, be
they never so high, princely and glorious.
Precious pearls and jewels, and far more precious truth, are found in
muddy shells and places. The rich mines of golden truth lie hid under
barren hills, and in obscure holes and corners.
[Sidenote: Princes not persecuting are very rare.]
The most high and glorious God hath chosen the poor of the world, and
the witnesses of truth (Rev. xi.) are clothed in sackcloth, not in silk
or satin, cloth of gold or tissue: and, therefore, I acknowledge, if the
number of princes professing persecution be considered, it is rare to
find a king, prince, or governor like Christ Jesus, the King of kings,
and Prince of the princes of the earth, and who tread not in the steps of
Herod the fox, or Nero the lion, openly or secretly persecuting the name
of the Lord Jesus; such were Saul, Jeroboam, Ahab, though under a mask or
pretence of the name of the God of Israel.[171]
[Sidenote: Buchanan’s item to King James.]
To that purpose was it a noble speech of Buchanan, who, lying on his
death-bed, sent this item to King James:—“Remember my humble service to
his majesty, and tell him that Buchanan is going to a place where few
kings come.”
CHAP. LXII.
_Truth._ Secondly. I observe how inconsiderately—I hope not willingly—he
passeth by the reasons and grounds urged by those three princes for their
practices; for, as for the bare examples of kings or princes, they are
but like shining sands, or gilded rocks, giving no solace to such as make
woful shipwreck on them.
[Sidenote: King James’s sayings against persecution.]
In King James’s speech, he passeth by that golden maxim in divinity,
“that God never loves to plant his church by blood.”
Secondly. That civil obedience may be performed from the papists.
Thirdly. In his observation on Rev. xx., that true and certain note of
a false church, to wit, persecution: “The wicked are besiegers, the
faithful are besieged.”
[Sidenote: King Stephen’s, of Poland, speech against persecution.]
In King Stephen’s, of Poland, speech, he passeth by the true difference
between a civil and a spiritual government: “I am,” said Stephen, “a
civil magistrate over the bodies of men, not a spiritual over their
souls.”
Now to confound these is Babel; and Jewish it is to seek for Moses, and
bring him from his grave (which no man shall find, for God buried him)
in setting up a national state or church, in a land of Canaan, which the
great Messiah abolished at his coming.
[Sidenote: Forcing of conscience is a soul-rape. Persecution for
conscience, the lancet that letteth blood of kings and kingdoms.]
Thirdly. He passeth by, in the speech of the King of Bohemia, that
foundation in grace and nature, to wit, “That conscience ought not to
be violated or forced:” and indeed it is most true, that a soul or
spiritual rape is more abominable in God’s eye, than to force and ravish
the bodies of all the women in the world. Secondly. That most lamentably
true experience of all ages, which that king observeth, viz., “That
persecution for cause of conscience hath ever proved pernicious, being
the causes of all those wonderful innovations of, or changes in, the
principallest and mightiest kingdoms of Christendom.” He that reads the
records of truth and time with an impartial eye, shall find this to be
the lancet that hath pierced the veins of kings and kingdoms, of saints
and sinners, and filled the streams and rivers with their blood.
[Sidenote: All spiritual whores are bloody.]
Lastly. That king’s observation of his own time,[172] viz., “That
persecution for cause of conscience was practised most in England, and
such places where popery reigned:” implying, as I conceive, that such
practices commonly proceed from that great whore the church of Rome,
whose daughters are like their mother, and all of a bloody nature, as
most commonly all whores be.
CHAP. LXIII.
Now thirdly. In that the answerer observeth, “That amongst the Roman
emperors, they that did not persecute were Julian the Apostate, and
Valens the Arian; whereas the good emperors, Constantine, Gratian,
Valentinian, and Theodosius, they did persecute the Arians, Donatists,”
&c:—
[Sidenote: The godly sometimes evil actors, and the ungodly good actors.]
_Answ._ It is no new thing for godly, and eminently godly men to perform
ungodly actions: nor for ungodly persons, for wicked ends, to act what in
itself is good and righteous.
[Sidenote: Polygamy, or the many wives of the fathers.]
Abraham, Jacob, David, Solomon, &c. (as well as Lamech, Saul, &c.)
lived in constant transgression against the institution of so holy and
so ratified a law of marriage, &c.; and this not against the light and
checks of conscience (as other sins are wont to be recorded of them), but
according to the dictate and persuasion of a resolved soul and conscience.
[Sidenote: David’s advancing of God’s worship against God’s order.]
David, out of zeal to God, with thirty thousand of Israel, and [with]
majestical solemnity, carries up the ark contrary to the order God was
pleased to appoint: the issue was both God’s and David’s great offence, 2
Sam. vi.
David in his zeal would build a house to entertain his God! What more
pious? and what more (in show) seriously consulted, when the prophet
Nathan is admitted counsellor? 2 Sam. vii.
And probable it is, that his slaughter of Uriah was not without a good
end, to wit, to prevent the dishonour of God’s name in the discovery
of his adultery with Bathsheba. Yet David was holy and precious to God
still, though like a jewel fallen into the dirt. Whereas King Ahab,
though acting his fasting and humiliation, was but Ahab still, though his
act, in itself, was a duty, and found success with God.
CHAP. LXIV.
_Peace._ I have often heard that history reports, and I have heard that
Mr. Cotton himself hath affirmed it, that Christianity fell asleep in
Constantine’s bosom, and [in] the laps and bosoms of those emperors
professing the name of Christ.
[Sidenote: Constantine and the good emperors, are confessed to have done
more hurt to the name and crown of the Lord Jesus, than the persecuting
Neros, &c. The garden of the church, and field of the world, made all one
by anti-christianism.]
_Truth._ The unknowing zeal of Constantine and other emperors, did more
hurt to Christ Jesus’s crown and kingdom, than the raging fury of the
most bloody Neros.[173] In the persecutions of the latter, Christians
were sweet and fragrant, like spice pounded and beaten in mortars. But
these good emperors, persecuting some erroneous persons, Arius, &c., and
advancing the professors of some truths of Christ—for there was no small
number of truths lost in those times—and maintaining their religion by
the material sword—I say, by this means Christianity was eclipsed, and
the professors of it fell asleep, Cant. v. 2. Babel, or confusion, was
ushered in, and by degrees the gardens of the churches of saints were
turned into the wilderness of whole nations, until the whole world became
Christian, or Christendom, Rev. xii. and xiii.
Doubtless those holy men, emperors and bishops, intended and aimed right
to exalt Christ; but not attending to the command of Christ Jesus, to
permit the tares to grow in the field of the world, they make the garden
of the church and field of the world to be all one; and might not only
sometimes, in their zealous mistakes, persecute good wheat instead of
tares, but also pluck up thousands of those precious stalks by commotions
and combustions about religion, as hath been since practised in the great
and wonderful changes wrought by such wars in many great and mighty
states and kingdoms, as we heard even now in the observation of the King
of Bohemia.
CHAP. LXV.
_Peace._ Dear Truth, before you leave this passage concerning the
emperors, I shall desire you to glance your eye on this not unworthy
observation, to wit, how fully this worthy answerer hath learned to speak
the roaring language of lion-like persecution, far from the purity and
peaceableness of the lamb, which he was wont to express in England. For
thus he writes:—
“More and greater princes than these you mention,” saith he, “have not
tolerated heretics and schismatics, notwithstanding their pretence
of conscience, and their arrogating the crown of martyrdom to their
sufferings.”
[Sidenote: The language of persecutors—the wolves and hunters of the
world.]
_Truth._ Thy tender ear and heart, sweet Peace, endure not such
language. It is true, that these terms, heretics (or wilfully obstinate)
and schismatics (or renders) are used in holy writ. It is true also,
that such pretend conscience, and challenge the crown of martyrdom to
their suffering. Yet since, as King James spake in his mark of a false
church on Rev. xx., the wicked persecute and besiege, and the godly
are persecuted and besieged, this is the common clamour of persecutors
against the messengers and witnesses of Jesus in all ages, viz., you are
heretics, schismatics, factious, seditious, rebellious. Have not all
truth’s witnesses heard such reproaches? You pretend conscience: you say
you are persecuted for religion: you will say you are martyrs?
Oh! it is hard for God’s children to fall to opinion and practice of
persecution, without the ready learning the language thereof. And
doubtless, that soul that can so readily speak Babel’s language, hath
cause to fear that he hath not yet in point of worship left the gates or
suburbs of it.
_Peace._ Again, in blaming Julian and Valens the Arian, for tolerating
“all weeds to grow, he notes their sinful end, that thereby they might
choke the vitals of Christianity;” and seems to consent, in this and
other passages foregoing and following on a speech of Jerome, that the
weeds of false religion tolerated in the world, have a power to choke and
kill true Christianity in the church.
[Sidenote: Christ’s lilies may flourish in his church, notwithstanding
the abundance of weeds (in the world) permitted.]
_Truth._ I shall more fully answer to this on Jerome’s speech, and show
that if the weeds be kept out of the garden of the church, the roses and
lilies therein will flourish, notwithstanding that weeds abound in the
field of the civil state. When Christianity began to be choked, it was
not when Christians lodged in cold prisons, but down-beds of ease, and
persecuted others, &c.
CHAP. LXVI.
_Peace._ He ends this passage with approbation of Queen Elizabeth for
persecuting the papists, and a reproof to King James for his persecuting
the puritans, &c.
[Sidenote: The persecutions of Queen Elizabeth and King James compared
together.]
_Truth._ I answer, if Queen Elizabeth, according to the answerer’s tenent
and conscience, did well to persecute according to her conscience, King
James did not ill in persecuting according to his.[174] For Mr. Cotton
must grant, that either King James was not fit to be a king, had not
the essential qualifications of a king, in not being able rightly to
judge who ought to be persecuted, and who not: or else he must confess
that King James, and all magistrates, must persecute such whom in their
conscience they judge worthy to be persecuted.
I say it again, though I neither approve Queen Elizabeth or King James
in such their persecutions, yet such as hold this tenent of persecuting
for conscience, must also hold that civil magistrates are not essentially
fitted and qualified for their function and office, except they can
discern clearly the difference between such as are to be punished and
persecuted, and such as are not.
Or else, if they be essentially qualified, without such a religious
spirit of discerning, and yet must persecute the heretic, the
schismatic, &c., must they not persecute according to their consciences
and persuasion? And then doubtless, though he be excellent for civil
government, may he easily, as Paul did ignorantly, persecute the Son of
God instead of the son of perdition.
Therefore, lastly, according to Christ Jesus’ command, magistrates
are bound not to persecute, and to see that none of their subjects
be persecuted and oppressed for their conscience and worship, being
otherwise subject and peaceable in civil obedience.
CHAP. LXVII.
In the second place, I answer and ask, what glory to God, what good
to the souls or bodies of their subjects, shall princes, or did these
princes bring in persecuting? &c.
[Sidenote: In his opening of the seven vials, in print, Mr. Cotton
confesseth that Queen Elizabeth’s persecuting the papists had almost
ruined the English nation.]
_Peace._ Mr. Cotton tells us, in his discourse upon the third vial,[175]
that Queen Elizabeth had almost fired the world in civil combustions by
such her persecuting: for though he bring it in to another end, yet he
confesseth that it “raised all Christendom in combustion; raised the
wars of 1588 and the Spanish Invasion;” and he adds, both concerning the
English nation and the Dutch, “that if God had not borne witness to his
people and their laws, in defeating the intendments of their enemies,
against both the nations, it might have been the ruin of them both.”
[Sidenote: The wars between the papists and the protestants.]
_Truth._ That those laws and practices of Queen Elizabeth raised those
combustions in Christendom, I deny not: that they might likely have cost
the ruin of English and Dutch, I grant.
That it was God’s gracious work in defeating the intendments of their
enemies, I thankfully acknowledge. But that God bore witness to such
persecutions and laws for such persecutions, I deny: for,
First, event and success come alike to all, and are no argument of love,
or hatred, &c.
Secondly, the papists in their wars have ever yet had, both in peace and
war, victory and dominion; and therefore, if success be the measure, God
hath borne witness unto them.
It is most true, what Daniel in his eighth, and eleventh, and twelfth
chapters, and John in his Revelation, eleventh, twelfth, and thirteenth
chapters, write of the great success of anti-christ against Christ Jesus
for a time appointed.
[Sidenote: Eventus omnis belli incertus.]
Success was various between Charles V. and some German princes: Philip of
Spain and the Low Countries; the French king and his protestant subjects:
sometimes losing, sometimes winning, interchangeably.
[Sidenote: The wars and success of the Waldensian witnesses against three
popes and their popish armies.]
But most memorable is the famous history of the Waldenses and Albigenses,
those famous witnesses of Jesus Christ, who rising from Waldo, at Lyons
in France (1160), spread over France, Italy, Germany, and almost all
countries, into thousands and ten thousands, making separation from the
pope and church of Rome. These fought many battles with various success,
and had the assistance and protection of divers great princes against
three succeeding popes and their armies; but after mutual slaughters and
miseries to both sides, the final success of victory fell to the popedom
and Romish church, in the utter extirpation of those famous Waldensian
witnesses.
[Sidenote: God’s people victorious overcomers, and with what weapons.]
God’s servants are all overcomers when they war with God’s weapons, in
God’s cause and worship: and in Rev. second and third chapters, seven
times it is recorded—To him that overcometh, in Ephesus; to him that
overcometh, in Sardis, &c.; and Rev. twelfth, God’s servants overcame the
dragon, or devil, in the Roman emperors by three weapons—the blood of the
Lamb, the word of their testimony, and the not loving of their lives unto
the death.
CHAP. LXVIII.
[Sidenote: The third head of arguments from ancient and later writers.]
_Peace._ The answerer, in the next place, descends to the third and last
head of arguments produced by the author, taken from the judgment of
ancient and later writers, yea, even of the papists themselves, who have
condemned persecution for conscience’ sake: some of which the answerer
pleaseth to answer, and thus writeth:—[176]
[Sidenote: The Christian church doth not persecute but is persecuted.]
“You begin with Hilary, whose testimony without prejudice to the truth we
may admit: for it is true, the Christian church doth not persecute, but
is persecuted. But to excommunicate a heretic, is not to persecute, that
is, it is not to punish an innocent but a culpable and damnable person,
and that not for conscience, but for persisting in error against light of
conscience, whereof he hath been convinced.”
_Truth._ In this answer there are two things:—
First. His confession of the same truth affirmed by Hilarius, to wit,
that the Christian church doth not persecute, but is persecuted: suiting
with that foregoing observation of King James from Rev. xx.
_Peace._ Yet to this he adds a colour thus: “which,” saith he, “we may
admit without prejudice to the truth.”
[Sidenote: Persecuting churches cannot be Christ’s churches.]
_Truth._ I answer, If it be a mark of the Christian church to be
persecuted, and of the anti-christian, or false church, to persecute,
then those churches cannot be truly Christian, according to the first
institution, which either actually themselves, or by the civil power of
kings and princes given to them, or procured by them to fight for them,
do persecute such as dissent from them, or be opposite against them.
_Peace._ Yea; but in the second place he addeth, “that to excommunicate
a heretic is not to persecute, but to punish him for sinning against the
light of his own conscience,” &c.
_Truth._ I answer, If this worthy answerer were thoroughly awaked from
the spouse’s spiritual slumber (Cant. v. 3), and had recovered from the
drunkenness of the great whore who intoxicateth the nations, Rev. xvii.
2, it is impossible that he should so answer: for—
[Sidenote: The nature of excommunication.]
First. Who questioneth whether to excommunicate a heretic, that is, an
obstinate gainsayer, as we have opened the word upon Tit. iii.,—I say,
who questioneth whether that be to persecute?—excommunication being of a
spiritual nature, a sentence denounced by the word of Christ Jesus, the
spiritual King of his church; and a spiritual killing by the most sharp
two-edged sword of the Spirit, in delivering up the person excommunicate
to Satan. Therefore, who sees not that his answer comes not near our
question?[177]
_Peace._ In the answerer’s second conclusion, in the entrance of this
discourse, he proves persecution against a heretic for sinning against
his conscience, and quotes Tit. iii. 10, which only proves, as I have
there made it evident, a spiritual rejecting or excommunicating from the
church of God, and so comes not near the question.
[Sidenote: What persecution, or hunting, is.]
Here, again, he would prove churches charged to be false, because they
persecute; I say, he would prove them not to be false, because they
persecute not: for, saith he, excommunication is not persecution.
Whereas the question is, as the whole discourse, and Hilary’s own
amplification of the matter in this speech, and the practice of all ages
testify, whether it be not a false church that doth persecute other
churches or members, opposing her in spiritual and church matters, not
by excommunications, but by imprisonments, stocking, whipping, fining,
banishing, hanging, burning, &c., notwithstanding that such persons in
civil obedience and subjection are unreprovable.
[Sidenote: Christ’s spouse no scratcher or fighter.]
_Truth._ I conclude this passage with Hilarius and the answerer, that the
Christian church doth not persecute; no more than a lily doth scratch the
thorns, or a lamb pursue and tear the wolves, or a turtle-dove hunt the
hawks and eagles, or a chaste and modest virgin fight and scratch like
whores and harlots.[178]
And for punishing the heretic for sinning against his conscience after
conviction—which is the second conclusion he affirmeth—to be by a civil
sword, I have at large there answered.
CHAP. LXIX.
_Peace._ In the next place, he selecteth one passage out of
Hilary—although there are many golden passages there expressed _against_
the use of civil, earthly powers in the affairs of Christ. The passage is
this:—
[Sidenote: Who cannot be won by the word, must not be compelled by the
sword.]
“It is true also what he saith, that neither the apostles nor we may
propagate Christian religion by the sword; but if pagans cannot be won by
the word, they are not to be compelled by the sword. Nevertheless, this
hindereth not,” saith he, “but if they or any other should blaspheme the
true God and his true religion, they ought to be severely punished; and
no less do they deserve, if they seduce from the truth to damnable heresy
or idolatry.”
_Truth._ In which answer I observe, first, his agreement with Hilary,
that the Christian religion may not be propagated by the civil sword.
Unto which I reply and ask, then what means this passage in his first
answer to the former speeches of the king,[179] viz., “We acknowledge
that none is to be constrained to believe or profess the true religion,
till he be convinced in judgment of the truth of it?”[180] implying two
things.
First. That the civil magistrate, who is to constrain with the civil
sword, must judge all the consciences of their subjects, whether they be
convinced or no.
Secondly. When the civil magistrate discerns that his subjects’
consciences are convinced, then he may constrain them _vi et armis_,
hostilely.
[Sidenote: Constraint upon consciences in Old and New England.]
And accordingly, the civil state and magistracy judging in spiritual
things, who knows not what constraint lies upon all consciences, in old
and New England, to come to church, and pay church duties,[181] which
is upon the point—though with a sword of a finer gilt and trim in New
England—nothing else but that which he confesseth Hilary saith true
should not be done, to wit, a propagation of religion by the sword.[182]
Again, although he confesseth that propagation of religion ought not to
be by the sword, yet he maintaineth the use of the sword, when persons,
in the judgment of the civil state, for that is implied, blaspheme the
true God, and the true religion, and also seduce others to damnable
heresy and idolatry. Which, because he barely affirmeth in this place, I
shall defer my answer unto the after reasons of Mr. Cotton and the elders
of New English churches; where scriptures are alleged, and in that place,
by God’s assistance, they shall be examined and answered.
CHAP. LXX.
[Sidenote: Tertullian’s speech discussed.]
_Peace._ The answerer thus proceeds:[183] “Your next writer is
Tertullian, who speaketh to the same purpose in the place alleged by
you. His intent is only to restrain Scapula, the Roman governor of
Africa, from persecuting the Christians, for not offering sacrifice
to their gods: and for that end, fetched an argument from the law of
natural equity, not to compel any to any religion, but permit them to
believe [willingly], or not to believe at all. Which we acknowledge; and
accordingly we judge, the English may permit the Indians to continue in
their unbelief. Nevertheless, it will not therefore be lawful [openly] to
tolerate the worship of devils or idols, to the seduction of any from the
truth.”
_Truth._ Answ. In this passage he agreeth with Tertullian, and gives
instance in America of the English permitting the Indians to continue
in their unbelief: yet withal he affirmeth it not lawful to tolerate
worshipping of devils, or seduction from the truth.
[Sidenote: The Indians of New England permitted by the English not only
to continue in their unbelief (which they cannot cure) but also in their
false worship which they might by the civil sword restrain.]
I answer, that in New England it is well known that they not only permit
the Indians to continue in their unbelief, which neither they nor all the
ministers of Christ on earth, nor angels in heaven, can help, not being
able to work belief: but they also permit or tolerate them in their
paganish worship, which cannot be denied to be a worshipping of devils,
as all false worship is.[184]
And therefore, consequently, according to the same practice, did they
walk by rule and impartially, not only the Indians, but their countrymen,
French, Dutch, Spanish, Persians, Turks, Jews, &c., should also be
permitted in their worships, if correspondent in civil obedience.
_Peace._ He adds further, “When Tertullian saith, ‘That another man’s
religion neither hurteth nor profiteth any;’ it must be understood of
private worship and religion professed in private: otherwise a false
religion professed by the members of the church, or by such as have given
their names to Christ, will be the ruin and desolation of the church, as
appeareth by the threats of Christ to the churches, Rev. ii.”
_Truth._ I answer: passing by that unsound distinction of members of the
church, or those that have given their names to Christ, which in point of
visible profession and worship will appear to be all one, it is plain—
First. That Tertullian doth not there speak of private, but of public
worship and religion.
[Sidenote: In two cases a false religion will not hurt the true church or
the state.]
Secondly. Although it be true in a church of Christ, that a false
religion or worship permitted, will hurt, according to those threats of
Christ, Rev. ii., yet in two cases I believe a false religion will not
hurt,—which is most like to have been Tertullian’s meaning.
First. A false religion out of the church will not hurt the church, no
more than weeds in the wilderness hurt the enclosed garden, or poison
hurt the body when it is not touched or taken, yea, and antidotes are
received against it.
Secondly. A false religion and worship will not hurt the civil state,
in case the worshippers break no civil law: and the answerer elsewhere
acknowledgeth, that the civil laws not being broken, civil peace is not
broken: and this only is the point in question.[185]
CHAP. LXXI.
[Sidenote: The seducing or infecting of others, discussed.]
_Peace._ “Your next author,” saith he,[186] “Jerome, crosseth not the
truth, nor advantageth your cause; for we grant what he saith, that
heresy must be cut off with the sword of the Spirit: but this hinders
not, but that being so cut down, if the heretic will persist in his
heresy to the seduction of others, he may be cut off also by the civil
sword, to prevent the perdition of others. And that to be Jerome’s
meaning, appeareth by his note upon that of the apostle, _A little
leaven leaveneth the whole lump_. Therefore,” saith he, “a spark as soon
as it appeareth, is to be extinguished, and the leaven to be removed
from the rest of the dough; rotten pieces of flesh are to be cut off,
and a scabbed beast is to be driven from the sheepfold; lest the whole
house, body, mass of dough, and flock, be set on fire with the spark, be
putrefied with the rotten flesh, soured with the leaven, perish by the
scabbed beast.”
[Sidenote: The answerer trusteth not to the sword of the Spirit only, in
spiritual causes.]
_Truth._ I answer, first, he granteth to Jerome,[187] that heresy must
be cut off with the sword of the Spirit; yet, withal, he maintaineth
a cutting off by a second sword, the sword of the magistrate; and
conceiveth that Jerome so means, because he quoteth that of the apostle,
_A little leaven leaveneth the whole lump_.
Answ. It is no argument to prove that Jerome meant a civil sword, by
alleging 1 Cor. v. 6, or Gal. v. 9, which properly and only approve a
cutting off by the sword of the Spirit in the church, and the purging out
of the leaven in the church, in the cities of Corinth and Galatia.
[Sidenote: The absolute sufficiency of the sword of the Spirit.]
And if Jerome should so mean as himself doth, yet, first, that grant of
his, that heresy must be cut off with the sword of the Spirit, implies an
absolute sufficiency in the sword of the Spirit to cut it down, according
to that mighty operation of scriptural weapons, 2 Cor. x. 4, powerfully
sufficient, either to convert the heretic to God, and subdue his very
thoughts into subjection to Christ, or else spiritually to slay and
execute him.
[Sidenote: The church of Christ to be kept pure.]
Secondly. It is clear to be the meaning of the apostle, and of the Spirit
of God, not there to speak to the church in Corinth, or Galatia, or any
other church, concerning any other dough, or house, or body, or flock,
but the dough, the body, the house, the flock of Christ, his church: out
of which such sparks, such leaven, such rotten flesh, and scabbed sheep,
are to be avoided.
[Sidenote: A national church not instituted by Christ Jesus.]
Nor could the eye of this worthy answerer ever be so obscured, as to run
to a smith’s shop for a sword of iron and steel to help the sword of
the Spirit, if the Sun of righteousness had once been pleased to show
him, that a national church, which elsewhere he professeth against, a
state-church, whether explicit, as in old England, or implicit, as in
New, is not the institution of the Lord Jesus Christ.[188]
[Sidenote: The national church of the Jews. 1 Sam. xiii.]
The national, typical state-church of the Jews, necessarily called for
such weapons; but the particular churches of Christ in all parts of the
world, consisting of Jews or Gentiles, are powerfully able, by the sword
of the Spirit to defend themselves, and offend men or devils, although
the state or kingdom, wherein such a church or churches of Christ are
gathered, have neither carnal spear nor sword, &c.; as once it was in the
national church of the land of Canaan.
CHAP. LXXII.
[Sidenote: Man hath no power to make laws to bind conscience.]
_Peace._ “Brentius, whom you next quote,” saith he,[189] “speaketh not to
your cause. We willingly grant you, that man hath no power to make laws
to bind conscience; but this hinders not, but men may see the laws of God
observed which do bind conscience.”
_Truth._ I answer, In granting with Brentius that man hath not power
to make laws to bind conscience, he overthrows such his tenent and
practice as restrain men from their worship according to their conscience
and belief, and constrain them to such worships, though it be out of a
pretence that they are convinced, which their own souls tell them they
have no satisfaction nor faith in.[190]
Secondly. Whereas he affirmeth that men may make laws to see the laws of
God observed:—
I answer, as God needeth not the help of a material sword of steel
to assist the sword of the Spirit in the affairs of conscience, so
those men, those magistrates, yea, that commonwealth which makes such
magistrates, must needs have power and authority from Christ Jesus to
sit as judge, and to determine in all the great controversies concerning
doctrine, discipline, government, &c.
[Sidenote: Desperate consequences unavoidable.]
And then I ask, whether upon this ground it must not evidently follow,
that—
Either there is no lawful commonwealth, nor civil state of men in the
world, which is not qualified with this spiritual discerning: and then
also, that the very commonweal hath more light concerning the church of
Christ, than the church itself.
Or, that the commonweal and magistrates thereof, must judge and punish
as they are persuaded in their own belief and conscience, be their
conscience paganish, Turkish, or anti-christian. What is this but to
confound heaven and earth together, and not only to take away the being
of Christianity out of the world, but to take away all civility, and the
world out of the world, and to lay all upon heaps of confusion?
CHAP. LXXIII.
[Sidenote: Luther’s testimony in this case discussed.]
_Peace._ “The like answer,” saith he,[191] “may be returned to Luther,
whom you next allege.
“First. That the government of the civil magistrate extendeth no further
than over the bodies and goods of their subjects, not over their souls;
and, therefore, they may not undertake to give laws unto the souls and
consciences of men.
“Secondly. That the church of Christ doth not use the arm of secular
power to compel men to the true profession of the truth, for this is to
be done with spiritual weapons, whereby Christians are to be exhorted,
not compelled. But this,” saith he, “hindereth not that Christians
sinning against light of faith and conscience, may justly be censured by
the church with excommunication, and by the civil sword also, in case
they shall corrupt others to the perdition of their souls.”
_Truth._ I answer, in this joint confession of the answerer with Luther,
to wit, that the government of the civil magistrate extendeth no further
than over the bodies and goods of their subjects, not over their souls:
who sees not what a clear testimony from his own mouth and pen is given,
to wit, that either the spiritual and church estate, the preaching
of the word, and the gathering of the church, the baptism of it, the
ministry, government, and administrations thereof, belong to the civil
body of the commonweal, that is, to the bodies and goods of men, which
seems monstrous to imagine? Or else that the civil magistrate cannot,
without exceeding the bounds of his office, meddle with those spiritual
affairs?[192]
[Sidenote: Mr. Cotton’s positions evidently proved contradictory to
themselves.]
Again, necessarily must it follow, that these two are contradictory to
themselves, to wit,—
The magistrates’ power extends no further than the bodies and goods of
the subject, and yet—
The magistrate must punish Christians for sinning against the light of
faith and conscience, and for corrupting the souls of men. The Father of
lights make this worthy answerer, and all that fear him, to see their
wandering in this case: not only from his fear, but also from the light
of reason itself, their own convictions and confessions.
Secondly. In his joint confession with Luther, that the church doth not
use the secular power to compel men to the faith and profession of the
truth, he condemneth, as before I have observed,—
First. His former implication, viz., that they may be compelled when they
are convinced of the truth of it.
Secondly. Their own practice who suffer no man of any different
conscience and worship to live in their jurisdiction, except that he
depart from his own exercise of religion and worship, differing from the
worship allowed of in the civil state, yea, and also actually submit to
come to their church.
[Sidenote: Hearing of the word of God in a church estate a part of God’s
worship.]
Which, however it is coloured over with this varnish, viz., that men are
compelled no further than unto the hearing of the word, unto which all
men are bound, yet it will appear, that teaching and being taught in a
church estate is a church worship, as true and proper a church worship as
the supper of the Lord, Acts ii. 46.
Secondly. All persons, papist and protestant, that are conscientious,
have always suffered upon this ground especially, that they have refused
to come to each other’s church or meeting.
CHAP. LXXIV.
[Sidenote: Papists’ plea for toleration of conscience.]
_Peace._ The next passage in the author which the answerer descends
unto, is the testimony of the papists themselves, a lively and shining
testimony, from scriptures alleged both against themselves and all that
associate with them (as power is in their hand) in such unchristian and
bloody both tenents and practices.
“As for the testimony of the popish book,” saith he,[193] “we weigh it
not, as knowing whatever they speak for toleration of religion where
themselves are under hatches, when they come to sit at stern they
judge and practise quite contrary, as both their writings and judicial
proceedings have testified to the world these many years.”
_Truth._ I answer, although both writings and practices have been such,
yet the scriptures and expressions of truth alleged and uttered by them,
speak loud and fully for them when they are under the hatches, that
for their conscience and religion they should not there be choked and
smothered, but suffered to breathe and walk upon the decks, in the air
of civil liberty and conversation, in the ship of the commonwealth, upon
good assurance given of civil obedience to the civil state.
[Sidenote: The protestants partial in the case of persecution.]
Again, if this practice be so abominable in his eyes from the papists,
viz., that they are so partial as to persecute when they sit at helm, and
yet cry out against persecution when they are under the hatches, I shall
beseech the righteous Judge of the whole world to present, as in a water
or glass where face answereth to face, the faces of the papist to the
protestant, answering to each other in the sameness of partiality, both
of this doctrine and practice.
When Mr. Cotton and others have formerly been under hatches, what sad and
true complaints have they abundantly poured forth against persecution!
How have they opened that heavenly scripture, Cant. iv. 8, where
Christ Jesus calls his tender wife and spouse from the fellowship with
persecutors in their dens of lions and mountains of leopards?
But coming to the helm, as he speaks of the papists, how, both by
preaching, writing, printing, practice, do they themselves—I hope in
their persons lambs—unnaturally and partially express towards others the
cruel nature of such lions and leopards?
[Sidenote: A false balance in God’s matters abominable to God.]
Oh! that the God of heaven might please to tell them how abominable in
his eyes are a weight and a weight, a stone and a stone, in the bag of
weights!—one weight for themselves when they are under hatches, and
another for others when they come to helm.
Nor shall their confidence of their being in the truth, which they judge
the papists and others are not in, no, nor the truth itself, privilege
them to persecute others, and to exempt themselves from persecution,
because (as formerly)—
[Sidenote: Sheep cannot hunt, no, not the wolves.]
First, it is against the nature of true sheep to persecute, or hunt
the beasts of the forest: no, not the same wolves who formerly have
persecuted themselves.[194]
Secondly, if it be a duty and charge upon all magistrates, in all parts
of the world, to judge and persecute in and for spiritual causes, then
either they are no magistrates who are not able to judge in such cases,
or else they must judge according to their consciences, whether pagan,
Turkish, or anti-christian.
[Sidenote: Pills to purge out the spirit of persecution.]
Lastly, notwithstanding their confidence of the truth of their own
way, yet the experience of our fathers’ errors, our own mistakes and
ignorance, the sense of our own weaknesses and blindness in the depths
of the prophecies and mysteries of the kingdom of Christ, and the great
professed expectation of light to come which we are not now able to
comprehend, may abate the edge, yea, sheath up the sword of persecution
toward any, especially [toward] such as differ not from them in doctrines
of repentance, or faith, or holiness of heart and life, and hope of
glorious and eternal union to come, but only in the way and manner of the
administrations of Jesus Christ.
CHAP. LXXV.
_Peace._ To close this head of the testimony of writers, it pleaseth the
answerer to produce a contrary testimony of Austin, Optatus, &c.[195]
[Sidenote: Superstition and persecution have had many votes from God’s
own people.]
_Truth._ I readily acknowledge, as formerly I did concerning the
testimony of princes, that anti-christ is too hard for Christ at votes
and numbers; yea, and believe that in many points, wherein the servants
of God these many hundred years have been fast asleep, superstition and
persecution have had more suffrages and votes from God’s own people, than
hath either been honourable to the Lord, or peaceable to their own or
the souls of others: therefore, not to derogate from the precious memory
of any of them, let us briefly consider what they have in this point
affirmed.
To begin with Austin: “They murder,” saith he, “souls, and themselves are
afflicted in body, and they put men to everlasting death, and yet they
complain when themselves are put to temporal death.”[196]
[Sidenote: Austin’s saying for persecution examined.]
I answer, this rhetorical persuasion of human wisdom seems very
reasonable in the eye of flesh and blood; but one scripture more prevails
with faithful and obedient souls than thousands of plausible and eloquent
speeches: in particular,
[Sidenote: Soul-killing.]
First, the scripture useth soul-killing in a large sense, not only for
the teaching of false prophets and seducers, but even for the offensive
walking of Christians: in which respect, 1 Cor. viii. 9, a true
Christian may be guilty of destroying a soul for whom Christ died, and
therefore by this rule ought to be hanged, burned, &c.
Secondly, that plausible similitude will not prove that every false
teaching or false practice actually kills the soul, as the body is slain,
and slain but once; for souls infected or bewitched may again recover, 1
Cor. v.; Gal. v.; 2 Tim. ii., &c.[197]
[Sidenote: Punishments provided by Christ Jesus against soul-killers and
soul-wounders.]
Thirdly, for soul-killings, yea, also for soul-woundings and grievings,
Christ Jesus hath appointed remedies sufficient in his church. There
comes forth a two-edged sword out of his mouth (Rev. i. and Rev. ii.),
able to cut down heresy, as is confessed: yea, and to kill the heretic:
yea, and to punish his soul everlastingly, which no sword of steel can
reach unto in any punishment comparable or imaginable. And therefore,
in this case, we may say of this spiritual soul-killing by the sword of
Christ’s mouth, as Paul concerning the incestuous person, 2 Cor. ii. [6,]
_Sufficient is this punishment_, &c.
Fourthly, although no soul-killers, nor soul-grievers, may be suffered
in the spiritual state, or kingdom of Christ, the church; yet he hath
commanded that such should be suffered and permitted to be and live in
the world, as I have proved on Matt. xiii.: otherwise thousands and
millions, of souls and bodies both, must be murdered and cut off by civil
combustions and bloody wars about religion.
[Sidenote: Men dead in sin cannot be soul-killed. A national enforced
religion, or a civil war for religion, the two great preventers of
soul-conversion and life.]
Fifthly, I argue thus: the souls of all men in the world are either
naturally dead in sin, or alive in Christ. If dead in sin, no man can
kill them, no more than he can kill a dead man: nor is it a false
teacher, or false religion, that can so much prevent the means of
spiritual life, as one of these two:—either the force of a material
sword, imprisoning the souls of men in a state or national religion,
ministry, or worship: or, secondly, civil wars and combustions for
religion’s sake, whereby men are immediately cut off without any longer
means of repentance.
Now again, for the souls that are alive in Christ, he hath graciously
appointed ordinances powerfully sufficient to maintain and cherish that
life—armour of proof able to defend them against men and devils.
Secondly, the soul once alive in Christ, is like Christ himself, Rev. i.
18, alive for ever, Rom. vi. 8; and cannot die a spiritual death.
[Sidenote: Soul-killers prove, by the grace of Christ, soul-savers.]
Lastly, grant a man to be a false teacher, a heretic, a Balaam, a
spiritual witch, a wolf, a persecutor, breathing out blasphemies against
Christ and slaughters against his followers, as Paul did, Acts ix. 1, I
say, these who appear soul-killers to-day, by the grace of Christ may
prove, as Paul, soul-savers to-morrow: and saith Paul to Timothy, 1 Tim.
iv. [16,] _Thou shalt save thyself and them that hear thee_: which all
must necessarily be prevented, if all that comes within the sense of
these soul-killers must, as guilty of blood, be corporally killed and put
to death.[198]
CHAP. LXXVI.
[Sidenote: Optatus examined.]
_Peace._ Dear Truth, your answers are so satisfactory to Austin’s speech,
that if Austin himself were now living, methinks he should be of your
mind. I pray descend to Optatus, “who,” saith the answerer, “justifies
Macarius for putting some heretics to death, affirming that he had done
no more herein than what Moses, Phineas, and Elias had done before him.”
[Sidenote: Persecutors leave Christ, and fly to Moses for their practice.]
_Truth._ These are shafts usually drawn from the quiver of the ceremonial
and typical state of the national church of the Jews, whose shadowish and
figurative state vanished at the appearing of the body and substance, the
Sun of righteousness, who set up another kingdom, or church, Heb. xii.
[27,] ministry and worship: in which we find no such ordinance, precept,
or precedent of killing men by material swords for religion’s sake.
More particularly concerning Moses, I query what commandment, or practice
of Moses, either Optatus, or the answerer here intend? Probably that
passage of Deut. xiii. [15,] wherein Moses appointed a slaughter, either
of a person or a city, that should depart from the God of Israel,
with whom that national church was in covenant. And if so, I shall
particularly reply to that place in my answer to the reasons hereunder
mentioned.[199]
Concerning Phineas’s zealous act:
[Sidenote: Phineas’s act discussed.]
First, his slaying of the Israelitish man, and woman of Midian, was not
for spiritual but corporal filthiness.
Secondly, no man will produce his fact as precedential to any minister
of the gospel so to act, in any civil state or commonwealth; although I
believe in the church of God it is precedential, for either minister or
people, to kill and slay with the two-edged sword of the Spirit of God,
any such bold and open presumptuous sinners as these were.
Lastly, concerning Elijah: there were two famous acts of Elijah of a
killing nature:
First, that of slaying 850 of Baal’s prophets, 1 Kings xviii. [40.][200]
Secondly, of the two captains and their fifties, by fire, &c.
[Sidenote: Elijah’s slaughters examined.]
For the first of these, it cannot figure, or type out, any material
slaughter of the many thousands of false prophets in the world by any
material sword of iron or steel: for as that passage was miraculous,[201]
so find we not any such commission given by the Lord Jesus to the
ministers of the Lord. And lastly, such a slaughter must not only extend
to all the false prophets in the world, but, according to the answerer’s
grounds, to the many thousands of thousands of idolaters and false
worshippers in the kingdoms and nations of the world.
[Sidenote: Elijah’s consuming the two captains and their companions by
fire, discussed.]
For the second act of Elijah, as it was also of a miraculous nature, so,
secondly, when the followers of the Lord Jesus, Luke ix. [54,] proposed
such a practice to the Lord Jesus, for injury offered to his own person,
he disclaimed it with a mild check to their angry spirits, telling them
plainly they knew not what spirits they were of: and addeth that gentle
and merciful conclusion, that he came not to destroy the bodies of men,
as contrarily anti-christ doth—alleging these instances from the Old
Testament, as also Peter’s killing Ananias, Acts v. 5, and Peter’s vision
and voice, _Arise, Peter, kill and eat_, Acts x. 13.
CHAP. LXXVII.
_Peace._ You have so satisfied these instances brought by Optatus, that
methinks Optatus and the answerer himself might rest satisfied.
I will not trouble you with Bernard’s argument from Rom. xiii., which you
have already on that scripture so largely answered. But what think you,
lastly, of Calvin, Beza, and Aretius?
_Truth._ Ans. Since matters of fact and opinion are barely related by
the answerer without their grounds, whose grounds, notwithstanding, in
this discourse are answered—I answer, if Paul himself were joined with
them, yea, or an angel from heaven bringing any other rule than what the
Lord Jesus hath once delivered, we have Paul’s conclusion and resolution,
peremptory and dreadful, Gal. i. 8.
_Peace._ This passage finished, let me finish the whole by proposing one
conclusion of the author of the arguments,[202] viz., “It is no prejudice
to the commonwealth, if liberty of conscience were suffered to such
as fear God indeed: Abraham abode a long time amongst the Canaanites,
yet contrary to them in religion, Gen. xiii. 7, and xvi. 13. Again, he
sojourned in Gerar, and King Abimelech gave him leave to abide in his
land, Gen. xx., xxi., xxiii., xxiv.
“Isaac also dwelt in the same land, yet contrary in religion, Gen. xxvi.
“Jacob lived twenty years in one house with his uncle Laban, yet
different in religion, Gen. xxxi.
“The people of Israel were about four hundred and thirty years in that
infamous land of Egypt, and afterwards seventy years in Babylon: all
which times they differed in religion from the states, Exod. xii., and 2
Chron. xxxvi.
“Come to the time of Christ, where Israel was under the Romans, where
lived divers sects of religion, as Herodians, Scribes, and Pharisees,
Sadducees and Libertines, Theudæans and Samaritans, beside the common
religion of the Jews, and Christ and his apostles. All which differed
from the common religion of the state, which was like the worship of
Diana, which almost the whole world then worshipped, Acts xix., xx.
“All these lived under the government of Cæsar, being nothing hurtful
unto the commonwealth, giving unto Cæsar that which was his. And for
their religion and consciences towards God, he left them to themselves,
as having no dominion over their souls and consciences: and when the
enemies of the truth raised up any tumults, the wisdom of the magistrate
most wisely appeased them, Acts xviii. 14, and xix. 35.”
Unto this the answerer returns thus much:—[203]
“It is true, that without prejudice to the commonwealth, liberty of
conscience may be suffered to such as fear God indeed, as knowing they
will not persist in heresy or turbulent schism, when they are convinced
in conscience of the sinfulness thereof. But the question is, whether a
heretic, after once or twice admonition, and so after conviction, and
any other scandalous and heinous offender, may be tolerated either in
the church without excommunication, or in the commonweal without such
punishment as may preserve others from dangerous and damnable infection.”
CHAP. LXXVIII.
_Truth._ I here observe the answerer’s partiality, that none but such as
truly fear God should enjoy liberty of conscience; whence the inhabitants
of the world must either come into the estate of men fearing God, or else
dissemble a religion in hypocrisy, or else be driven out of the world.
One must follow. The first is only the gift of God; the second and third
are too commonly practised upon this ground.
Again. Since there is so much controversy in the world where the name
of Christ is taken up, concerning the true church, the ministry, and
worship, and who are those that truly fear God; I ask, who shall judge in
this case, who be they that fear God?
[Sidenote: Dangerous consequences flowing from the civil magistrates
judging in spiritual causes. The world turned upside down.]
It must needs be granted, that such as have the power of suffering, or
not suffering such consciences, must judge: and then must it follow,
as before I intimated, that the civil state must judge of the truth of
the spiritual; and then magistrates fearing or not fearing God, must
judge of the fear of God; also, that their judgment or sentence must be
according to their conscience, of what religion soever: or that there
is no lawful magistrate, who is not able to judge in such cases. And
lastly, that since the sovereign power of all civil authority is founded
in the consent of the people, that every common weal hath radically and
fundamentally in it a power of true discerning the true fear of God,
which they transfer to their magistrates and officers: or else, that
there are no lawful kingdoms, cities, or towns in the world, in which a
man may live, and unto whose civil government he may submit: and then, as
I said before, there must be no world, nor is it lawful to live in it,
because it hath not a true discerning spirit to judge them that fear or
not fear God.
[Sidenote: The wonder-answer of the ministers of the church of New
England to the ministers of the church of Old England.]
Lastly. Although this worthy answerer so readily grants, that liberty of
conscience should be suffered to them that fear God indeed: yet we know
what the ministers of the churches of New England wrote in answer to the
thirty-two questions sent to them by some ministers of Old England,[204]
viz., that although they confessed them to be such persons whom they
approved of far above themselves, yea, who were in their hearts to live
and die together; yet if they, and other godly people with them, coming
over to them, should differ in church constitution, they then could not
approve their civil cohabitation with them, and, consequently, could not
advise the magistrates to suffer them to enjoy a civil being within their
jurisdiction.
_Hear, O heavens! and give ear, O earth! yea, let the heavens be
astonished, and the earth tremble_, at such an answer as this from such
excellent men to such whom they esteem for godliness above themselves!
CHAP. LXXIX.
_Peace._ Yea, but they say, they doubt not if they were there but they
should agree; for, say they, either you will come to us, or you may
show us light to come to you, for we are but weak men, and dream not of
perfection in this life.
[Sidenote: Lamentable differences even amongst them that fear
God. Between the presbyterians and independents, covenanters and
non-covenanters, of both which many are truly godly in their persons.]
_Truth._ Alas, who knows not what lamentable differences have been
between the same ministers of the church of England, some conforming,
others leaving their livings, friends, country, life, rather than
conform; when others again, of whose personal godliness it is not
questioned, have succeeded by conformity unto such forsaken (so called)
livings? How great the present differences, even amongst them that fear
God, concerning faith, justification, and the evidence of it? concerning
repentance and godly sorrow, as also and mainly concerning the church,
the matter, form, administrations, and government of it?
Let none now think that the passage to New England by sea, or the nature
of the country, can do what only the key of David can do, to wit, open
and shut the consciences of men.
Beside, how can this be a faithful and upright acknowledgment of their
weakness and imperfection, when they preach, print, and practise such
violence to the souls and bodies of others, and by their rules and
grounds ought to proceed even to the killing of those whom they judge so
dear unto them, and in respect of godliness far above themselves?
CHAP. LXXX.
_Peace._ Yea; but, say they, the godly will not persist in heresy, or
turbulent schism, when they are convinced in conscience, &c.
[Sidenote: The doctrine of persecution necessarily, and most commonly,
falls heaviest upon the most godly persons.]
_Truth._ Sweet Peace, if the civil court and magistracy must judge, as
before I have written, and those civil courts are as lawful, consisting
of natural men as of godly persons, then what consequences necessarily
will follow I have before mentioned. And I add, according to this
conclusion it must follow, that, if the most godly persons yield not to
once or twice admonition, as is maintained by the answerer, they must
necessarily be esteemed obstinate persons; for if they were godly, saith
he, they would yield. Must it not then be said, as it was by one passing
sentence of banishment upon some whose godliness was acknowledged, that
he that commanded the judge not to respect the poor in the cause of
judgment, commands him not to respect the holy or the godly person?
[Sidenote: The doctrine of persecution drives the most godly persons out
of the world.]
Hence I could name the place and time when a godly man, a most desirable
person for his trade, &c., yet something different in conscience,
propounded his willingness and desire to come to dwell in a certain town
in New England; it was answered by a chief of the place, This man differs
from us, and we desire not to be troubled. So that in conclusion, for
no other reason in the world, the poor man, though godly, useful, and
peaceable, could not be admitted to a civil being and habitation on the
common earth, in that wilderness, amongst them.
The latter part of the answer, concerning the heretic, or obstinate
person, to be excommunicated, and the scandalous offender to be punished
in the commonweal, which neither of both come near our question: I have
spoken [of] I fear too largely already.
_Peace._ Mr. Cotton concludes with a confident persuasion of having
removed the grounds of that great error, viz., that persons are not to be
persecuted for cause of conscience.
[Sidenote: The Bloody Tenent.]
_Truth._ And I believe, dear Peace, it shall appear to them that, with
fear and trembling at the word of the Lord, examine these passages, that
the charge of error reboundeth back, even such an error as may well be
called, The Bloody Tenent—so directly contradicting the spirit, and mind,
and practice of the Prince of peace; so deeply guilty of the blood of
souls, compelled and forced to hypocrisy in a spiritual and soul-rape;
so deeply guilty of the blood of the souls under the altar, persecuted
in all ages for the cause of conscience, and so destructive to the civil
peace and welfare of all kingdoms, countries, and commonwealths.
CHAP. LXXXI.
_Peace._ To this conclusion, dear Truth, I heartily subscribe, and know
[that] the God, the Spirit, the Prince, the angels, and all the true
awaked sons of peace, will call thee blessed.
_Truth._ How sweet and precious are these contemplations, but oh! how
sweet the actions and fruitions?
_Peace._ _Thy lips drop as the honey-comb, honey and milk are under thy
tongue_; oh! that these drops, these streams, might flow without a stop
or interruption!
_Truth._ The glorious white troopers (Rev. xix.) shall in time be
mounted, and he that is the most high Prince of princes, and Lord
General of generals mounted upon the word of truth and meekness, Psalm
xlv., shall triumph gloriously, and renew our meetings. But hark, what
noise is this?
[Sidenote: Wars for conscience.]
_Peace._ These are the doleful drums, and shrill-sounding trumpets, the
roaring, murdering cannons, the shouts of conquerors, the groans of
wounded, dying, slaughtered righteous with the wicked. Dear Truth, how
long? how long these dreadful sounds and direful sights? how long before
my glad return and restitution?
_Truth._ Sweet Peace, who will believe my true report? yet true it is,
if I were once believed, blessed Truth and Peace should not so soon be
parted.
_Peace._ Dear Truth, what welcome hast thou found of late beyond thy
former times, or present expectations?
[Sidenote: The blessed Magna Charta.]
_Truth._ Alas! my welcome changes as the times, and strongest swords
and arms prevail: were I believed in this, that Christ is not delighted
with the blood of men, but shed his own for his bloodiest enemies—that
by the word of Christ no man for gainsaying Christ, or joining with
the enemy anti-christ, should be molested with the civil sword. Were
this foundation laid as the Magna Charta of highest liberties, and good
security given on all hands for the preservation of it, how soon should
every brow and house be stuck with olive branches?
_Peace._ This heavenly invitation makes me bold once more to crave thy
patient ear and holy tongue. Error’s impatient and soon tired, but thou
art light, and like the Father of lights, unwearied in thy shinings. Lo
here! what once again I present to thy impartial censure.
A MODEL OF CHURCH AND CIVIL POWER; COMPOSED BY MR. COTTON AND THE
MINISTERS OF NEW ENGLAND, AND SENT TO THE CHURCH AT SALEM, AS A FURTHER
CONFIRMATION OF THE BLOODY DOCTRINE OF PERSECUTION FOR CAUSE OF
CONSCIENCE, EXAMINED AND ANSWERED.
CHAP. LXXXII.
_Truth._ What hast thou there?
[Sidenote: A strange model of a church and commonweal, after the Mosaical
and Jewish pattern.]
_Peace._ Here is a combination of thine own children against thy very
life and mine: here is a model, framed by many able, learned, and godly
hands, of such a church and commonweal as wakens Moses from his unknown
grave, and denies Jesus yet to have seen the earth.
_Truth._ Begin, sweet Peace, read and propound. My hand shall not be
tired with holding the balances of the sanctuary: do thou put in, and
I shall weigh as in the presence of Him whose pure eyes cannot behold
iniquity.
[Sidenote: Matt. xvi. 19, with John xx. 23, Rom. xiii. 1, Matt. x. 18,
Tit. iii. 1, Acts xv. 20, Isa. xlix. 23, Gal. iii. 28.]
_Peace._ Thus, then, speaks the preface or entrance: “Seeing God hath
given a distinct power to church and commonweal, the one spiritual
(called the power of the keys), the other civil (called the power of
the sword), and hath made the members of both societies subject to both
authorities, so that every soul in the church is subject to the higher
powers in the commonweal, and every member of the commonweal, being a
member of the church, is subject to the laws of Christ’s kingdom, and
in him to the censures of the church:—the question is, how the civil
state and the church may dispense their several governments without
infringement and impeachment of the power and honour of the one or of
the other, and what bounds and limits the Lord hath set between both the
administrations.”
[Sidenote: Christ’s power in his church confessed to be above all
magistrates’ in spiritual things.]
_Truth._ From that conclusion, dear Peace, that “every member of the
commonweal, being a member of the church, is subject to the laws of
Christ’s kingdom, and in Him to the censures of the church:”—I observe,
that they grant the church of Christ in spiritual causes to be superior
and over the highest magistrates in the world, if members of the church.
Hence therefore I infer, may she refuse to receive, and may also cast
forth any, yea, even the highest, if obstinate in sin, out of her
spiritual society.
Hence, in this spiritual society, that soul who hath most of Christ,
most of his Spirit, is most (spiritually) honourable, according to the
scriptures quoted, Acts xv. 20; Isa. xlix. 23; Gal. iii. 28.
And if so, how can this stand with their common tenent that the civil
magistrate must keep the first table: set up, reform the church: and be
judge and governor in all ecclesiastical as well as civil causes?[205]
[Sidenote: Isa. xlix. 23, lamentably wrested.]
Secondly, I observe the lamentable wresting of this one scripture, Isa.
xlix. 23. Sometimes this scripture must prove the power of the civil
magistrates, kings, and governors over the church in spiritual causes,
&c. Yet here this scripture is produced to prove kings and magistrates
(in spiritual causes) to be censured and corrected by the same church. It
is true in several respects, he that is a governor may be a subject; but
in one and the same spiritual respect to judge and to be judged, to sit
on the bench and stand at the bar of Christ Jesus, is as impossible as to
reconcile the east and west together.
CHAP. LXXXIII.
_The first head, that both jurisdictions may stand together._
[Sidenote: The first head examined. John xvii. 36. Jer. xxix. 7. Ezra
vii. 23, Rom. i. 2, 3, 1 Tim. ii. 2.]
_Peace._ “Whereas divers affecting transcending power to themselves over
the church, have persuaded the princes of the world that the kingdom of
Christ in his church cannot rise or stand without the falls of those
commonweals wherein it is set up, we do believe and profess the contrary
to this suggestion; the government of the one being of this world, the
other not; the church helping forward the prosperity of the commonweal by
means only ecclesiastical and spiritual; the commonweal helping forward
her own and the church’s felicity by means political or temporal:—the
falls of commonweals being known to arise from their scattering and
diminishing the power of the church, and the flourishing of commonweals
with the well ordering of the people, even in moral and civil virtues,
being observed to arise from the vigilant administration of the holy
discipline of the church: as Bodin, a man not partial to church
discipline, plainly testifieth. The vices in the free estate of Geneva,
_que legibus nusquam vindicantur_, by means of church discipline, _sine
vi et tumultu coercentur_; the Christian liberty not freeing us from
subjection to authority, but from enthralment and bondage unto sin.”[206]
[Sidenote: The civil commonweal and the spiritual commonweal, the church,
not inconsistent, though independent the one on the other.]
_Truth._ _Ans._ From this conclusion, that the church, or kingdom of
Christ, may be set up without prejudice of the commonweal, according to
John xviii. 36, _My kingdom is not of this world_, &c., I observe, that
although the kingdom of Christ, the church, and the civil kingdom or
government be not inconsistent, but that both may stand together; yet
that they are independent according to that scripture, and that therefore
there may be, as formerly I have proved, flourishing commonweals and
societies of men, where no church of Christ abideth. And, secondly, the
commonweal may be in perfect peace and quiet, notwithstanding the church,
the commonweal of Christ, be in distractions and spiritual oppositions,
both against their religions and sometimes amongst themselves, as the
church of Christ in Corinth troubled with divisions, contentions, &c.
Secondly, I observe, it is true the church helpeth forward the prosperity
of the commonweal by spiritual means, Jer. xxix. 7. The prayers of God’s
people procure the peace of the city where they abide; yet, that Christ’s
ordinances and administrations of worship are appointed and given by
Christ to any civil state, town, or city, as is implied by the instance
of Geneva, that I confidently deny.
[Sidenote: Christ’s ordinances put upon a whole city or nation, may more
civilize, and moralize, but never Christianize them.]
The ordinances and discipline of Christ Jesus, though wrongfully and
profanely applied to natural and unregenerate men, may cast a blush
of civility and morality upon them, as in Geneva and other places—for
the shining brightness of the very shadow of Christ’s ordinances casts
a shame upon barbarism and incivility—yet withal, I affirm, that the
misapplication of ordinances to unregenerate and unrepentant persons
hardens up their souls in a dreadful sleep and dream of their own blessed
estate, and sends millions of souls to hell in a secure expectation of a
false salvation.
CHAP. LXXXIV.
_The second head, concerning superiority of each power._
[Sidenote: The second head, concerning superiority of each power,
Rom. xiii. 1-3; Isa. xlix. 23. Luke xii. 14, John viii. 11. And
that _judicium_ of the church in lawsuits, 1 Cor. vi. 2, is only
_arbitrarium_, not _coactivum_.]
_Peace._ “Because contention may arise in future times which of these
powers under Christ is the greatest, as it hath been under anti-christ,
we conceive, first, that the power of the civil magistrate is superior
to the church policy in place, honours, dignity, earthly power, in the
world; and the church superior to him, being a member of the church,
ecclesiastically; that is, in a church way, ruling and ordering him by
spiritual ordinances according to God’s [word], for his soul’s health,
as any other member. So that all the power the magistrate hath over the
church is temporal, not spiritual; and all the power the church hath
over the magistrate is spiritual, not temporal. And as the church hath
no temporal power over the magistrate, _in ordine ad bonum spirituale_;
so the magistrate hath no spiritual power over the church _in ordine ad
bonum temporale_.
“Secondly, the delinquency of either party calleth for the exercise
of the power of terror from the other part; for no rulers ordained of
God are a terror to good works, but to evil, Rom. xiii. 3. So that if
the church offend, the offence of the church calleth upon the civil
magistrate, either to seek the healing thereof as a nursing father, by
his own grave advice and the advice of other churches; or else, if he
cannot so prevail, to put forth and exercise the superiority of his power
in redressing what is amiss, according to the quality of the offence, by
the course of civil justice.
“On the other side, if the magistrate being a member of the church
shall offend, the offence calleth upon the church either to seek the
healing thereof in a brotherly way, by conviction of his sin; or else,
if they cannot prevail, then to exercise the superiority of their power
in removing of the offence, and recovering of the offender, by church
censures.”
[Sidenote: Answer. A contradiction, to make the magistrate supreme judge
in spiritual causes, and yet to have no spiritual power.]
_Truth._ If the end of spiritual or church power is _bonum spirituale_, a
spiritual good: and the end of civil or state power is _bonum temporale_,
a temporal good; and secondly, if the magistrate have no spiritual power
to attain to his temporal end, no more than a church hath any temporal
power to attain to her spiritual end, as is confessed:—I demand, if this
be not a contradiction against their own disputes, tenets, and practices,
touching that question of persecution for cause of conscience. For if the
magistrate be supreme judge, and so, consequently, give supreme judgment,
sentence, and determination, in matters of the first table and of the
church, and be _custos utriusque tabulæ_, [the] keeper of both tables
(as they speak), and yet have no spiritual power as is affirmed—how can
he determine what the true church and ordinances are, and then set them
up with the power of the sword? How can he give judgment of a false
church, a false ministry, a false doctrine, false ordinances, and with a
civil sword pull them down, if he have no spiritual power, authority, or
commission from Christ Jesus for these ends and purposes?
Further, I argue thus: If the civil officer of state must determine,
judge, and punish in spiritual causes, his power, authority, and
commission must be either spiritual or civil, or else he hath none at
all: and so acts without a commission and warrant from the Lord Jesus;
and so, consequently, [he] stands guilty at the bar of Christ Jesus, to
answer for such his practice as a transcendent delinquent.
[Sidenote: The civil magistrate confessed to have no civil power over the
souls of men: nor spiritual.]
Now for civil power, these worthy authors confess that the government of
the civil magistrate extendeth no further than over the bodies and goods
of the subject, and therefore hath no civil power over the soul, and
therefore, say I, not in soul-causes.
_Secondly._ It is here confessed, in this passage, that to attain
his civil end, or _bonum temporale_, he hath no spiritual power; and
therefore, of necessity, out of their own mouths must they be judged
for provoking the magistrate, without either civil or spiritual power,
to judge, punish, and persecute in spiritual causes; and to fear and
tremble, lest they come near those frogs which proceed out of the mouth
of the dragon, and beast, and false prophet, who, by the same arguments
which the authors here use, stir up the kings of the earth to make war
against the Lamb, Christ Jesus, and his followers, Rev. xvii. 14.
CHAP. LXXXV.
In the next place, I observe upon the point of delinquency, such a
conclusion as heaven and earth may stand amazed at. If the church offend,
say they, after advice refused, in conclusion the magistrate must
redress, that is punish the church, that is in church offences and cases,
by a course of civil justice.
On the other side, if the civil magistrate offend after admonition used,
and not prevailing, in conclusion the church proceeds to censure, that is
to excommunication, as is afterward more largely proved by them.
[Sidenote: The magistrate and the church, by the author’s grounds, at
one and the same time, in one and the same cause, made the judges on the
bench and delinquents at the bar.]
Now I demand, if the church be a delinquent, who shall judge? It is
answered, the magistrate. Again, if the magistrate be a delinquent, I
ask who shall judge? It is answered, the church. Whence I observe—which
is monstrous in all cases in the world—that one person, to wit, the
church or magistrate, shall be at one time the delinquent at the bar
and the judge upon the bench. This is clear thus: The church must judge
when the magistrate offends; and yet the magistrate must judge when the
church offends. And so, consequently, in this case [the magistrate] must
judge, whether she contemn civil authority in the second table, for thus
dealing with him: or whether she have broken the rules of the first
table, of which (say they) God hath made him keeper and conserver. And
therefore, though the church make him a delinquent at the bar, yet by
their confession God hath made him a judge on the bench. What blood, what
tumults, have been and must be spilt upon these grounds?
_Peace._ Dear Truth, no question but the church may punish the magistrate
spiritually, in spiritual cases; and the magistrate may punish the
church civilly, in civil cases; but that for one and the same cause the
church must punish the magistrate, and the magistrate the church, this
seems monstrous, and needs explication.
[Sidenote: An illustration, demonstrating that the civil magistrate
cannot have power over the church in spiritual or church causes.]
_Truth._ Sweet Peace, I illustrate with this instance: A true church
of Christ, of which, according to the authors’ supposition, the
magistrate is a member, chooseth and calls one of her members to office.
The magistrate opposeth. The church, persuaded that the magistrates’
exceptions are insufficient—according to her privilege, which these
authors maintain against the magistrates’ prohibition—proceeds to ordain
her officer. The magistrate chargeth the church to have made an unfit and
unworthy choice, and, therefore, according to his place and power, and
according to his conscience and judgment, he suppresseth such an officer,
and makes void the church’s choice. Upon this the church complains
against the magistrate’s violation of her privileges given her by Christ
Jesus, and cries out that the magistrate is turned persecutor, and, not
prevailing with admonition, she proceeds to excommunication against him.
The magistrate, according to his conscience, endures not such profanation
of ordinances as he conceives; and therefore, if no advice and admonition
prevail, he proceeds against such obstinate abusers of Christ’s holy
ordinances (as the authors grant he may) in civil court of justice, yea,
and—I add according to the pattern of Israel—cuts them off by the sword,
as obstinate usurpers and profaners of the holy things of Christ.
[Sidenote: The punishments civil which the magistrate inflicts upon the
church for civil crimes, lawful and necessary.]
I demand, what help hath any poor church of Christ in this case, by
maintaining this power of the magistrate to punish the church of Christ,
I mean in spiritual and soul-cases? for otherwise I question not but he
may put all the members of the church to death justly, if they commit
crimes worthy thereof, as Paul spake, Acts xxv. 11.
Shall the church here fly to the pope’s sanctuary against emperors and
princes excommunicate, to wit, give away their crowns, kingdoms, or
dominions, and invite foreign princes to make war upon them and their
territories? The authors surely will disclaim this; and yet I shall prove
their tenets tend directly unto such a practice.
Or secondly, shall she say the magistrate is not a true magistrate,
because not able to judge and determine in such cases? This their
confession will not give them leave to say, because they cannot
deny unbelievers to be lawful magistrates: and yet it shall appear,
notwithstanding their confession to the contrary, their tenets imply that
none but a magistrate after their own conscience is a lawful magistrate.
Therefore, thirdly, they must ingenuously and honestly confess, that if
it be the duty of the magistrate to punish the church in spiritual cases,
he must then judge according to his conscience and persuasion, whatever
his conscience be: and then let all men judge into what a woful state
they bring both the civil magistrate and church of Christ, by such a
church-destroying and state-destroying doctrine.
_Peace._ Some will here say, in such a case either the magistrate or the
church must judge; either the spiritual or civil state must be supreme.
[_Truth._] I answer, if the magistrate be of another religion,—
[Sidenote: The true way of the God of peace in differences between the
church and the magistrate.]
First. What hath the church to judge him being without? 1 Cor. v. [12,
13.]
Secondly. If he be a member of the church, doubtless the church hath
power to judge, in spiritual and soul-cases, with spiritual and church
censures, all that are within, 1 Cor. v. 1-11.
Thirdly. If the church offend against the civil peace of the state, by
wronging the bodies or goods of any, the magistrate _bears not the sword
in vain_, Rom. xiii. 4, to correct any or all the members of the church.
And this I conceive to be the only way of the God of peace.
CHAP. LXXXVI.
_The third head concerns the end of both these powers._
[_Peace._] “First, the common and last end of both is God’s glory, and
man’s eternal felicity.
“Secondly. The proper ends—
“First, of commonwealth, is the procuring, preserving, increasing of
external and temporal peace and felicity of the state, in all godliness
and honesty, 1 Tim. ii. 1, 2.
“Secondly, of the church, a begetting, preserving, increasing of internal
and spiritual peace and felicity of the church, in all godliness and
honesty, Esay. ii. 3, 4, and ix. 7. So that magistrates have power given
them from Christ in matters of religion, because they are bound to see
that outward peace be preserved, not in all ungodliness and dishonesty,
for such peace is Satanical; but in all godliness and honesty, for such
peace God aims at. And hence the magistrate is _custos_ of both the
tables of godliness, in the first of honesty, in the second for peace’s
sake. He must see that honesty be preserved within his jurisdiction, or
else the subject will not be _bonus cives_. He must see that godliness as
well as honesty be preserved, else the subject will not be _bonus vir_,
who is the best _bonus cives_. He must see that godliness and honesty be
preserved, or else himself will not be _bonu magistratus_.”[207]
_Truth._ In this passage here are divers particulars affirmed,
marvellously destructive both to godliness and honesty, though under a
fair mask and colour of both.
[Sidenote: The garden of the church and the wilderness of the world made
all one.]
First, it will appear that in spiritual things they make the garden
and the wilderness, as often I have intimated—I say the garden and the
wilderness, the church and the world, are all one: for thus,
If the powers of the world, or civil state, are bound to propose external
peace in all godliness for their end, and the end of the church be
to preserve internal peace in all godliness, I demand, if their end
(godliness) be the same, is not their power and state the same also?
unless they make the church subordinate to the commonwealth’s end, or the
commonweal subordinate to the church’s end, which—being the governor and
setter up of it, and so consequently the judge of it—it cannot be.
[Sidenote: The commonweal more charged by these authors with the worship
and ordinances, than the church.]
Now if godliness be the worshipping and walking with God in Christ, is
not the magistrate and commonweal charged more by this tenet with the
worship and ordinances of God, than the church? for the magistrate they
charge with the external peace in godliness, and the church but with the
internal.
I ask further, what is this internal peace in all godliness? whether
intend they internal, within the soul, which only the eye of God can see,
opposed to external, or visible, which man also can discern? or else,
whether they mean internal, that is spiritual, soul-matters, matters of
God’s worship? and then I say, _that_ peace, to wit, of godliness or
God’s worship, they had before granted to the civil state.
[Sidenote: The authors of these positions never yet saw a true difference
between the church of Christ and the world, in point of worship.]
_Peace._ The truth is, as I now perceive, the best and most godly of
that judgment declare themselves never to have seen a true difference
between the church and the world, and the spiritual and civil state;
and howsoever these worthy authors seem to make a kind of separation
from the world, and profess that the church must consist of spiritual
and living stones, saints, regenerate persons, and so make some peculiar
enclosed ordinances, as the supper of the Lord, which none, say they,
but godly persons must taste of; yet, by compelling all within their
jurisdiction to an outward conformity of the church worship, of the word
and prayer, and maintenance of the ministry thereof, they evidently
declare that they still lodge and dwell in the confused mixtures of
the unclean and clean, of the flock of Christ and herds of the world
together—I mean, in spiritual and religious worship.
_Truth._ For a more full and clear discussion of this scripture, 1 Tim.
ii. 1, 2, on which is weakly built such a mighty building, I shall
propose and resolve these four queries.
CHAP. LXXXVII.
[Sidenote: 1 Tim. ii. 1, 2, discussed.]
First, what is meant by godliness and honesty in this place?
Secondly, what may the scope of the Holy Spirit of God be in this place?
Thirdly, whether the civil magistrate was then _custos utriusque tabulæ_,
keeper of both tables? &c.
Fourthly, whether a church, or congregation of Christians, may not live
in godliness and honesty, although the civil magistrate be of another
conscience and worship, and the whole state and country with him?
To the first, what is here meant by godliness and honesty?
_Answ._ I find not that the Spirit of God here intendeth the first and
second table.
[Sidenote: The word _honesty_, in this place of Timothy, cannot signify
here the honesty or righteousness of the second table.]
For, however the word εὐσεβεία signify godliness, or the worship of
God, yet the second word, σεμνότης, I find not that it signifies such
an honesty as compriseth the duties of the second table, but such an
honesty as signifies solemnity, gravity; and so it is turned by the
translator, Tit. ii. 7, ἐν τῇ διδασκαλίᾳ ἀδιαφθορίαν, σεμνότητα, that
is, in _doctrine_ [showing] _incorruptness, gravity_: which doctrine
cannot there be taken for the doctrine of the civil state, or second
table, but the gravity, majesty, and solemnity of the spiritual doctrine
of Christianity. So that, according to the translators’ own rendering of
that word in Titus, this place of Timothy should be thus rendered, _in
all godliness_, or worshipping of God, _and gravity_; that is, a solemn
or grave profession of the worship of God. And yet this mistaken and
misinterpreted scripture, is that great castle and stronghold which so
many fly unto concerning the magistrates’ charge over the two tables.
Secondly, what is the scope of the Spirit of God in this place?
[Sidenote: The scope of God’s Spirit in this place of Timothy.]
I answer, first, negatively; the scope is not to speak of the duties of
the first and second table.
Nor, secondly, is the scope to charge the magistrate with forcing the
people, who have chosen him, to godliness, or God’s worship, according to
his conscience—the magistrate keeping the peace of external godliness,
and the church of internal, as is affirmed; but,
Secondly, positively; I say the Spirit of God by Paul in this place
provokes Timothy and the church at Ephesus, and so consequently all the
ministers of Christ’s churches, and Christians, to pray for two things:—
[Sidenote: God’s people must pray for and endeavour the peace of the
state they live in: although pagan or popish.]
First, for the peaceable and quiet state of the countries and places of
their abode; that is implied in their praying, as Paul directs them, for
a quiet and peaceable condition, and suits sweetly with the command of
the Lord to his people, even in Babel, Jer. xxix. 7, pray for the peace
of the city, and seek the good of it; _for in the peace thereof_ it shall
go well with you. Which rule will hold in any pagan or popish city, and
therefore consequently are God’s people to pray against wars, famines,
pestilences, and especially to be far from kindling coals of war, and
endeavour the bringing in and advancing their conscience by the sword.
[Sidenote: Forcing of men to godliness or God’s worship, the greatest
cause of breach of civil peace.]
Secondly, they are here commanded to pray for the salvation of all men;
that all men, and especially kings and magistrates, might be saved, and
come to the knowledge of the truth; implying that the grave—or solemn and
shining—profession of godliness, or God’s worship, according to Christ
Jesus, is a blessed means to cause all sorts of men to be affected with
the Christian profession, and to come to the same knowledge of that one
God and one Mediator, Christ Jesus. All which tends directly against what
it is brought for, to wit, the magistrates’ forcing all men to godliness,
or the worshipping of God. Which in truth causeth the greatest breach
of peace, and the greatest distractions in the world, and the setting
up that for godliness or worship which is no more than Nebuchadnezzar’s
golden image, a state-worship, and in some places the worship of the
beast and his image, Dan. iii., Rev. xiii.
CHAP. LXXXVIII.
Thirdly, I query, whether the civil magistrate, which was then the Roman
emperor, was keeper or guardian of both tables, as is affirmed?
[Sidenote: The Roman Cæsars described.]
Scripture and all history tell us, that those Cæsars were not only
ignorant, without God, without Christ, &c.; but professed worshippers, or
maintainers, of the Roman gods or devils; as also notorious for all sorts
of wickedness; and, lastly, cruel and bloody lions and tigers toward the
Christians for many hundred years.
[Sidenote: Not appointed by Christ Jesus keepers and guardians of his
church.]
Hence, I argue from the wisdom, love, and faithfulness of the Lord Jesus
in his house, it was impossible that he should appoint such ignorant,
such idolatrous, such wicked, and such cruel persons to be his chief
officers and deputy lieutenants under himself to keep the worship of God,
to guard his church, his wife. No wise and loving father was ever known
to put his child, no not his beasts, dogs, or swine, but unto fitting
keepers.
Men judge it matter of high complaint, that the records of parliament,
the king’s children, the Tower of London, the great seal, should be
committed to unworthy keepers! And can it be, without high blasphemy,
conceived that the Lord Jesus should commit his sheep, his children, yea,
his spouse, his thousand shields and bucklers in the tower of his church,
and lastly, his great and glorious broad seals of baptism and his supper,
to be preserved pure in their administrations—I say, that the Lord Jesus,
who is wisdom and faithfulness itself, should deliver these to such
keepers?
_Peace._ Some will say, it is one thing what persons are in fact and
practice; another what they ought to be by right and office.
_Truth._ In such cases as I have mentioned, no man doth in the common eye
of reason deliver such matters of charge and trust to such as declare
themselves and sins (like Sodom) at the very time of this great charge
and trust to be committed to them.
_Peace._ It will further be said, that many of the kings of Judah, who
had the charge of establishing, reforming—and so, consequently, of
keeping the first table—the church, God’s worship, &c., were notoriously
wicked, idolatrous, &c.
_Truth._ I must then say, the case is not alike; for when the Lord
appointed the government of Israel after the rejection of Saul, to
establish a covenant of succession in the type unto Christ, let it be
minded what pattern and precedent it pleased the Lord to set for the
after kings of Israel and Judah, in David, the man after his own heart.
[Sidenote: It pleased not the Lord Jesus, in the first institution of his
church, to furnish himself with any such civil governors, as unto whom he
might commit the care of his worship.]
But now the Lord Jesus being come himself, and having fulfilled the
former types, and dissolved the national state of the church, and
established a more spiritual way of worship all the world over, and
appointed a spiritual government and governors, it is well known what the
Roman Cæsars were, under whom both Christ Jesus himself, and his servants
after him, lived and suffered; so that if the Lord Jesus had appointed
any such deputies—as we find not a tittle to that purpose, nor have a
shadow of true reason so to think—he must, I say, in the very first
institution, have pitched upon such persons for these _custodes utriusque
tabulæ_, keepers of both tables, as no man wise, or faithful, or loving,
would have chosen in any of the former instances, or cases of a more
inferior nature.
Beside, to that great pretence of Israel, I have largely spoken to.
Secondly. I ask, how could the Roman Cæsars, or any civil magistrates,
be _custodes_, keepers of the church and worship of God, when, as the
authors of these positions acknowledge, that their civil power extends
but to bodies and goods?
And for spiritual power they say they have none, _ad bonum temporale_ (to
a temporal good), which is their proper end; and then, having neither
civil nor spiritual power from the Lord Jesus to this purpose, how come
they to be such keepers as is pretended?
[Sidenote: The true keepers which Christ Jesus appointed of his
ordinances and worship.]
Thirdly. If the Roman emperors were keepers, what keepers were the
apostles, unto whom the Lord Jesus gave the care and charge of the
churches, and by whom the Lord Jesus charged Timothy, 1 Tim. vi. 14, to
keep those commands of the Lord Jesus without spot until his coming?
These keepers were called the foundation of the church, Eph. ii. 20, and
made up the crown of twelve stars about the head of the woman, Rev. xii.
1; whose names were also written in the twelve foundations of [the] New
Jerusalem, Rev. xxi. 14.
Yea, what keepers then are the ordinary officers of the church, appointed
to be the shepherds or keepers of the flock of Christ; appointed to be
the porters or doorkeepers, and to watch in the absence of Christ? Mark
xiii. 34; Acts xx. [28-31.]
Yea, what charge hath the whole church itself, which is _the pillar
and ground of the truth_, 1 Tim. i. 15, in the midst of which Christ
is present with his power, 1 Cor. v. 4, to keep out or cast out the
impenitent and obstinate, even kings and emperors themselves, from their
spiritual society? 1 Cor. v.; James iii. 1; Gal. iii. 28.
[Sidenote: The kings of the Assyrians, &c., not charged with God’s
worship as the kings of Judah, in that national and typical church.]
Fourthly. I ask, whether in the time of the kings of Israel and
Judah—whom I confess in the typical and national state to be charged
with both tables—I ask, whether the kings of the Assyrians, the kings
of the Ammonites, Moabites, Philistines, were also constituted and
ordained keepers of the worship of God as the kings of Judah were, for
they were also lawful magistrates in their dominions? or, whether the
Roman emperors were _custodes_, or keepers, more than they? or more than
the king of Babylon, Nebuchadnezzar, under whose civil government God’s
people lived, and in his own land and city? Jer. xxix.
CHAP. LXXXIX.
[Sidenote: Constantine, Theodosius, &c., misinformed.]
_Peace._ You remember, dear Truth, that Constantine, Theodosius, and
others, were made to believe that they were the antitypes of the kings
of Judah, the church of God; and Henry VIII. was told that that title,
_Defensor fidei_, defender of the faith, though sent him by the pope for
writing against Luther, was his own diadem, due unto him from Heaven. So
likewise since, the kings and queens of England have been instructed.
_Truth._ But it was not so from the beginning, as that very difference
between the national state of the church of God then, and other kings
and magistrates of the world, not so charged, doth clearly evince, and
leadeth us to the spiritual king of the church, Christ Jesus, the king of
Israel, and his spiritual government and governors therein.
[Sidenote: Masters of families under the gospel, not charged to force all
under him from their own consciences to his.]
Fifthly. I ask, whether had the Roman Cæsars more charge to see all their
subjects observe and submit to the worship of God in their dominion of
the world, than a master, father, or husband now, under the gospel, in
his family?
Families are the foundations of government; for what is a commonweal but
a commonweal of families, agreeing to live together for common good?
Now in families, suppose a believing Christian husband hath an
unbelieving, anti-christian wife, what other charge in this respect is
given to a husband, 1 Cor. vii. [12-15], but to dwell with her as a
husband, if she be pleased to dwell with him? but, to be so far from
forcing her from her conscience unto his, as that if for his conscience’
sake she would depart, he was not to force her to tarry with him, 1 Cor.
vii. Consequently, the father or husband of the state differing from
the commonweal in religion, ought not to force the commonweal nor to
be forced by it, yet is he to continue a civil husband’s care, if the
commonweal will live with him, and abide in civil covenant.
Now as a husband by his love to the truth, and holy conversation in
it, and seasonable exhortations, ought to endeavour to save his wife,
yet abhorring to use corporal punishment, yea, in this case to child
or servant: so ought the father, husband, governor of the commonweal,
endeavour to win and save whom possibly he may, yet far from the
appearance of civil violence.
[Sidenote: If the charge of God’s worship was left with the Roman
emperor, then was he bound to turn the whole world into the garden,
flock, and spouse of Christ.]
Sixthly. If the Roman emperors were charged by Christ with his worship
in their dominion, and their dominion was over the world, as was the
dominion of the Grecian, Persian, and Babylonian monarchy before them,
who sees not, if the whole world be forced to turn Christian—as afterward
and since it hath pretended to do—who sees not then, that the world, for
whom Christ Jesus would not pray, and the god of it, are reconciled to
Jesus Christ, and the whole field of the world become his enclosed garden?
[Sidenote: Millions put to death.]
Seventhly. If the Roman emperors ought to have been by Christ’s
appointment keepers of both tables, antitypes of Israel and Judah’s
kings; how many millions of idolaters and blasphemers against Christ
Jesus and his worship, ought they to have put to death, according to
Israel’s pattern!
[Sidenote: Christ never sent any of his ministers or servants to the
civil magistrate, for help in spiritual matters.]
Lastly. I ask, if the Lord Jesus had delivered his sheep and children to
these wolves, his wife and spouse to such adulterers, his precious jewels
to such great thieves and robbers of the world, as the Roman emperors
were, what is the reason that he was never pleased to send any of his
servants to their gates to crave their help and assistance in this his
work, to put them in mind of their office, to challenge and claim such a
service from them, according to their office, as it pleased God always to
send to the kings of Israel and Judah, in the like case?
_Peace._ Some will here object Paul’s appealing to Cæsar.
_Truth._ And I must refer them to what I formerly answered to that
objection. Paul never appealed to Cæsar as a judge appointed by Christ
Jesus to give definitive sentence in any spiritual or church controversy;
but against the civil violence and murder which the Jews intended against
him, Paul justly appealed. For otherwise, if in a spiritual cause he
should have appealed, he should have overthrown his own apostleship and
power given him by Christ Jesus in spiritual things, above the highest
kings or emperors of the world beside.
CHAP. XC.
_Peace._ Blessed Truth, I shall now remember you of the fourth query upon
this place of Timothy; to wit, whether a church of Christ Jesus may not
live in God’s worship and comeliness, notwithstanding that the civil
magistrate profess not the same but a contrary religion and worship, in
his own person and the country with him?
_Truth._ I answer; the churches of Christ under the Roman emperors did
live in all godliness and Christian gravity, as appears by all their holy
and glorious practices, which the scripture abundantly testifies.
[Sidenote: Christ Jesus hath left power in his church to preserve herself
pure, though in an idolatrous country.]
Secondly. This flows from an institution or appointment of such a power
and authority, left by the Lord Jesus to his apostles and churches, that
no ungodliness or dishonesty, in the first appearance of it, was to be
suffered, but suppressed and cast out from the churches of Christ, even
the little leaven of doctrine or practice, 1 Cor. v.; Gal. v.
[Sidenote: God’s people have used to shine in brightest godliness when
they have enjoyed least quietness.]
Lastly, I add, that although sometimes it pleaseth the Lord to vouchsafe
his servants peace and quietness, and to command them [as] here in
Timothy to pray for it, for those good ends and purposes for which God
hath appointed civil magistracy in the world, to keep the world in peace
and quietness: yet God’s people have used most to abound with godliness
and honesty, when they have enjoyed least peace and quietness. Then,
like those spices, Cant. iv. 14, myrrh, frankincense, saffron, calamus,
&c., they have yielded the sweetest savour to God and man, when they
were pounded and burnt in cruel persecution of the Roman censors. Then
are they, as God’s venison, most sweet when most hunted: God’s stars
shining brightest in the darkest night: more heavenly in conversation,
more mortified, more abounding in love each to other, more longing to
be with God, when the inhospitable and savage world hath used them like
strangers, and forced them to hasten home to another country which they
profess to seek.
CHAP. XCI.
_Peace._ Dear Truth, it seems not to be unreasonable to close up this
passage with a short descant upon the assertion, viz., “A subject without
godliness will not be bonus vir, a good man, and a magistrate, except he
see godliness preserved, will not be _bonus magistratus._”
[Sidenote: Few magistrates, few men spiritually and Christianly good. Yet
divers sorts of goodness, natural, artificial, civil, &c.]
_Truth._ I confess that without godliness, or a true worshipping of God
with an upright heart, according to God’s ordinances, neither subjects
nor magistrates can please God in Christ Jesus, and so be spiritually or
Christianly good; which few magistrates and few men either come to, or
are ordained unto: God having chosen a little flock out of the world,
and those generally poor and mean, 1 Cor. i. 26; James ii. 5, yet this
I must remember you of, that when the most high God created all things
of nothing, he saw and acknowledged divers sorts of goodness, which must
still be acknowledged in their distinct kinds: a good air, a good ground,
a good tree, a good sheep, &c.
I say the same in artificials, a good garment, a good house, a good
sword, a good ship.
I also add, a good city, a good company or corporation, a good husband,
father, master.
Hence also we say, a good physician, a good lawyer, a good seaman, a good
merchant, a good pilot for such or such a shore or harbour: that is,
morally, civilly good, in their several civil respects and employments.
Hence (Ps. cxxii.) the church, or city of God, is compared to a city
compact within itself; which compactness may be found in many towns
and cities of the world, where yet hath not shined any spiritual or
supernatural goodness. Hence the Lord Jesus, Matt. xii. [25,] describes
an ill state of a house or kingdom, viz., to be divided against itself,
which cannot stand.
[Sidenote: The civil goodness of cities, kingdoms, subjects, magistrates,
must be owned, although spiritual goodness, proper to the Christian state
or church, be wanting.]
These I observe to prove, that a subject, a magistrate, may be a good
subject, a good magistrate, in respect of civil or moral goodness, which
thousands want; and where it is, it is commendable and beautiful, though
godliness, which is infinitely more beautiful, be wanting, and which is
only proper to the Christian state, the commonweal of Israel, the true
church, the holy nation, Ephes. ii.; 1 Pet. ii.
Lastly, however the authors deny that there can be _bonus magistratus_,
a good magistrate, except he see all godliness preserved; yet themselves
confess that civil honesty is sufficient to make a good subject, in
these words, viz., “He must see that honesty be preserved within his
jurisdiction, else the subject will not be bonus cives, a good citizen;”
and doubtless, if the law of relations hold true, that civil honesty
which makes a good citizen, must also, together with qualifications fit
for a commander, make also a good magistrate.
CHAP. XCII.
_Peace._ The fourth head is, The proper means of both these powers to
attain their ends.
“First, the proper means whereby the civil power may and should attain
its end, are only political, and principally these five.
“First, the erecting and establishing what form of civil government may
seem in wisdom most meet, according to general rules of the word, and
state of the people.
“Secondly, the making, publishing, and establishing of wholesome civil
laws, not only such as concern civil justice, but also the free passage
of true religion: for outward civil peace ariseth and is maintained from
them both, from the latter as well as from the former.
“Civil peace cannot stand entire where religion is corrupted, 2 Chron.
xv. 3, 5, 6; Judges viii. And yet such laws, though conversant about
religion, may still be counted civil laws: as on the contrary, an oath
doth still remain religious, though conversant about civil matters.
“Thirdly, election and appointment of civil officers, to see execution of
those laws.
“Fourthly, civil punishments and rewards of transgressors and observers
of these laws.
“Fifthly, taking up arms against the enemies of civil peace.
“Secondly, the means whereby the church may and should attain her ends,
are only ecclesiastical, which are chiefly five.
“First, setting up that form of church government only of which Christ
hath given them a pattern in his word.
“Secondly, acknowledging and admitting of no lawgiver in the church but
Christ, and the publishing of his laws.
“Thirdly, electing and ordaining of such officers only as Christ hath
appointed in his word.
“Fourthly, to receive into their fellowship them that are approved, and
inflicting spiritual censures against them that offend.
“Fifthly, prayer and patience in suffering any evil from them that be
without, who disturb their peace.
“So that magistrates, as magistrates, have no power of setting up the
form of church government, electing church officers, punishing with
church censures; but to see that the church doth her duty herein. And
on the other side, the churches, as churches, have no power, though as
members of the commonweal they may have power, of erecting or altering
forms of civil government, electing of civil officers, inflicting
civil punishments—no, not on persons excommunicated—as by deposing
magistrates from their civil authority, or withdrawing the hearts of the
people against them, to their laws, no more than to discharge wives, or
children, or servants, from due obedience to their husbands, parents,
or masters: or by taking up arms against their magistrates, though they
persecute them for conscience: for though members of churches, who are
public officers, also of the civil state, may suppress by force the
violence of usurpers, as Jehoiada did Athaliah, yet this they do not as
members of the church, but as officers of the civil state.”
_Truth._ Here are divers considerable passages, which I shall briefly
examine so far as concerns our controversy.
First, whereas they say, that the civil power may erect and establish
what form of civil government may seem in wisdom most meet: I acknowledge
the proposition to be most true, both in itself, and also considered
with the end of it, that a civil government is an ordinance of God, to
conserve the civil peace of people so far as concerns their bodies and
goods, as formerly hath been said.
[Sidenote: Civil power originally and fundamentally in the people.]
But from this grant I infer, as before hath been touched, that the
sovereign, original, and foundation of civil power, lies in the
people—whom they must needs mean by the civil power distinct from the
government set up: and if so, that a people may erect and establish what
form of government seems to them most meet for their civil condition. It
is evident that such governments as are by them erected and established,
have no more power, nor for no longer time, than the civil power, or
people consenting and agreeing, shall betrust them with. This is clear
not only in reason, but in the experience of all commonweals, where the
people are not deprived of their natural freedom by the power of tyrants.
[Sidenote: Mr. Cotton and the New English ministers, give the government
of Christ’s church, or spouse, into the hands of the people, or
commonweal.]
And if so—that the magistrates receive their power of governing the
church from the people—undeniably it follows, that a people, as a people,
naturally considered, of what nature or nation soever in Europe, Asia,
Africa, or America, have fundamentally and originally, as men, a power to
govern the church, to see her do her duty, to correct her, to redress,
reform, establish, &c. And if this be not to pull God, and Christ, and
Spirit out of heaven, and subject them unto natural, sinful, inconstant
men, and so consequently to Satan himself, by whom all peoples naturally
are guided, let heaven and earth judge.
[Sidenote: The very Indian Americans made governors of the church by the
authors of these positions.]
_Peace._ It cannot, by their own grant, be denied, but that the wildest
Indians in America ought (and in their kind and several degrees do) to
agree upon some forms of government, some more civil compact in towns,
&c., some less. As also, that their civil and earthly governments be
as lawful and true as any governments in the world, and therefore
consequently their governors are keepers of the church, of both tables,
if any church of Christ should arise or be amongst them: and therefore,
lastly, if Christ have betrusted and charged the civil power with
his church, they must judge according to their Indian or American
consciences, for other consciences it cannot be supposed they should
have.
CHAP. XCIII.
_Truth._ Again, whereas they say that outward civil peace cannot stand
where religion is corrupted; and quote for it 2 Chron. xv. 3, 5, 6, and
Judges viii.—
[Sidenote: Many civil states in flourishing peace and quiet where the
Lord Jesus is not sounded.]
I answer, with admiration, how such excellent spirits, as these authors
are furnished with, not only in heavenly but earthly affairs, should so
forget, and be so fast asleep in things so palpably evident, as to say
that outward civil peace cannot stand where religion is corrupt. When so
many stately kingdoms and governments in the world have long and long
enjoyed civil peace and quiet, notwithstanding their religion is so
corrupt, as that there is not the very name of Jesus Christ amongst them.
And this every historian, merchant, traveller, in Europe, Asia, Africa,
America, can testify: for so spake the Lord Jesus himself, John xvi.
[20,] The world shall sing and rejoice.
Secondly, for that scripture, 2 Chron. xv. 3, &c., relating the miseries
of Israel and Judah, and God’s plagues upon that people for corruption of
their religion, it must still have reference to that peculiar state unto
which God called the seed of one man, Abraham, in a figure, dealing so
with them as he dealt not with any nation in the world, Ps. cxlvii., Rom.
ix.
The antitype to this state I have proved to be the Christian church,
which consequently hath been and is afflicted with spiritual plagues,
desolations, and captivities, for corrupting of that religion which hath
been revealed unto them. This appears by the seven churches; and the
people of God, now so many hundred years in woful bondage and slavery to
the mystical Babel, until the time of their joyful deliverance.
_Peace._ Yea; but they say that “such laws as are conversant about
religion may still be accounted civil laws, as on the contrary an oath
doth still remain religious, though conversant about civil matters.”
_Truth._ Laws respecting religion are twofold.
[Sidenote: Laws concerning religion, either religious or civil.]
First, such as concern the acts of worship and the worship itself,
the ministers of it, their fitness or unfitness, to be suppressed or
established: and for such laws we find no footing in the New Testament of
Jesus Christ.
[Sidenote: The very Indians abhor to disturb any conscience at worship.]
Secondly, laws respecting religion may be such as merely concern the
civil state, bodies, and goods of such and such persons, professing these
and these religions; viz., that such and such persons, notorious for
mutinies, treasons, rebellions, massacres, be disarmed: again, that no
persons, papists, Jews, Turks, or Indians, be disturbed at their worship,
a thing which the very Indians abhor to practise toward any. Also, that
immunity and freedom from tax and toll may be granted unto the people of
such or such a religion, as the magistrate pleaseth, Ezra vii. 24.
These and such as are of this nature, concerning only the bodies and
goods of such and such religious persons, I confess are merely civil.
[Sidenote: Canons and constitutions pretended civil but indeed
ecclesiastical.]
But now, on the other hand, that laws restraining persons from such and
such a worship, because the civil state judgeth it to be false:—
That laws constraining to such and such a worship, because the civil
state judgeth this to be the only true way of worshipping God:—
That such and such a reformation of worship be submitted unto by all
subjects in such a jurisdiction:—
That such and such churches, ministers, ministries, be pulled down, and
such and such churches, ministries, and ministrations, set up:—
That such laws properly concerning religion, God, the souls of men,
should be civil laws and constitutions, is as far from reason as
that the commandments of Paul, which he gave the churches concerning
Christ’s worship (1 Cor. xi. and 1 Cor. xiv.), were civil and earthly
constitutions: or that the canons and constitutions of either œcumenical
or national synods, concerning religion, should be civil and state
conclusions and arguments.
[Sidenote: Laws merely concerning spiritual things must needs be
spiritual.]
To that instance of an oath remaining religious, though conversant
about civil things; I answer and acknowledge, an oath may be spiritual,
though taken about earthly business; and accordingly it will prove, and
only prove, what before I have said, that a law may be civil though it
concern persons of this and of that religion, that is, as the persons
professing it are concerned in civil respects of bodies or goods, as I
have opened; whereas if it concern the souls and religions of men, simply
so considered in reference to God, it must of necessity put on the nature
of religious or spiritual ordinance or constitution.
Beside, it is a most improper and fallacious instance; for an oath, being
an invocation of a true or false God to judge in a case, is an action of
a spiritual and religious nature, whatever the subject matter be about
which it is taken, whether civil or religious: but a law or constitution
may be civil or religious, as the subject about which it is conversant is
either civil, merely concerning bodies or goods; or religious, concerning
soul and worship.
CHAP. XCIV.
_Peace._ Their fifth head is concerning the magistrates’ power in making
of laws.
“First, they have power to publish and apply such civil laws in a state,
as either are expressed in the word of God in Moses’s judicials—to wit,
so far as they are of general and moral equity, and so binding all
nations in all ages—to be deducted by way of general consequence and
proportion from the word of God.
“For in a free state no magistrate hath power over the bodies, goods,
lands, liberties of a free people, but by their free consents. And
because free men are not free lords of their own estates, but are only
stewards unto God, therefore they may not give their free consents to
any magistrate to dispose of their bodies, goods, lands, liberties, at
large as themselves please, but as God, the sovereign Lord of all, alone.
And because the word is a perfect rule, as well of righteousness as of
holiness, it will be therefore necessary that neither the people give
consent, nor that the magistrate take power to dispose of the bodies,
goods, lands, liberties of the people, but according to the laws and
rules of the word of God.
“Secondly, in making laws about civil and indifferent things about the
commonweal,
“First, he hath no power given him of God to make what laws he please,
either in restraining from or constraining to the use of indifferent
things; because that which is indifferent in its nature, may sometimes
be inexpedient in its use, and consequently unlawful, 1 Cor. ii. 5, it
having been long since defended upon good ground, _Quicquid non expedit,
quatenus non expedit, non licet._
“Secondly, he hath no power to make any such laws about indifferent
things, wherein nothing good or evil is shown to the people, but only on
principally the mere authority or will of the imposer, for the observance
of them, Col. ii. 21, 22; 1 Cor. vii. 23, compared with Eph. vi. 6.
“It is a prerogative proper to God to require obedience of the sons of
men, because of his authority and will.
“The will of no man is _regula recti_, unless first it be _regula recta_.
“It is an evil speech of some, that in some things the will of the law,
not the _ratio_ of it, must be the rule of conscience to walk by; and
that princes may forbid men to seek any other reason but their authority,
yea, when they command _frivola et dura_. And therefore it is the duty
of the magistrate, in all laws about indifferent things, to show the
reasons, not only the will: to show the expediency, as well as the
indifferency of things of that nature.
“For we conceive in laws of this nature, it is not the will of the
lawgiver only, but the reason of the law which binds. _Ratio est rex
legis, et lex est rex regis._
“Thirdly, because the judgment of expedient and inexpedient things is
often difficult and diverse, it is meet that such laws should not proceed
without due consideration of the rules of expediency set down in the
word, which are these three:
“First, the rule of piety, that they may make for the glory of God, 1
Cor. x. 31.
“Secondly, the rule of charity, that no scandal come hereby to any weak
brother, 1 Cor. viii. 13.
“Thirdly, the rule of charity, that no man be forced to submit against
his conscience, Rom. xiv. 14, 23, nor be judged of contempt of lawful
authority, because he is not suddenly persuaded of the expediency
of indifferent things; for if the people be bound by God to receive
such laws about such things, without any trial or satisfaction to the
conscience, but must judge them expedient because the magistrate thinks
them so, then the one cannot be punished in following the other, in case
he shall sin in calling inexpedient expedient; but Christ saith the
contrary, _If the blind lead the blind, they shall both fall._”
[Sidenote: The authors’ large confession of the liberty of conscience,
from the laws of civil authority in spiritual cases.]
_Truth._ In this passage these worthy men lay down such a ground as the
gates of hell are not able to shake, concerning the magistrates’ walking
in indifferent things: and upon which ground that tower of Lebanon may
be raised, whereon there hang a thousand shields and bucklers, Cant. iv.
4, to wit, that invincible truth, that no man is to be persecuted for
cause of conscience. The ground is this, “The magistrate hath not power
to make what laws he please, either in restraining or constraining to the
use of indifferent things.” And further they confess, that the reason of
the law, not the will of it, must be the rule of conscience. And they add
this impregnable reason, viz. “If the people be bound to receive such
laws without satisfaction to conscience, then one cannot be punished for
following the other, in case he shall sin contrary to Christ Jesus, who
saith, _If the blind lead the blind, they shall both fall._”
[Sidenote: Civil magistrates confessed not to have power to urge the
conscience in indifferent things.]
Hence I argue, if the civil magistrate have no power to restrain or
constrain their subjects in things in their own nature indifferent, as
in eating of meats, wearing this or that garment, using this or that
gesture; but that they are bound to try and examine his commands, and
satisfy their own reason, conscience, and judgment before the Lord,
and that they shall sin, if they follow the magistrate’s command, not
being persuaded in their own soul and conscience that his commands
are according to God: it will be much more unlawful and heinous in
the magistrate to compel the subjects unto that which, according to
their consciences’ persuasion, is simply unlawful, as unto a falsely
constituted church, ministry, worship, administration, and they shall not
escape the ditch, by being led blindfold by the magistrate; but though he
fall in first, yet they shall [fall] in after him and upon him, to his
greater and more dreadful judgment.
In particular thus, if the magistrate may restrain me from that gesture
in the supper of the Lord which I am persuaded I ought to practise, he
may also restrain me by his commands from that supper of the Lord itself
in such or such a church, according to my conscience.
If he cannot, as they grant, constrain me to such or such a garment
in the worship of God, can he constrain me to worship God by such a
ministry, and with such worship, which my soul and conscience cannot be
persuaded is of God?
If he cannot command me in that circumstance of time to worship God, this
or that day, can he command me to the worship itself?
[Sidenote: A threefold guilt lying upon civil powers commanding the
subject’s soul in worship.]
_Peace._ Methinks I discern a threefold guilt to lie upon such civil
powers as impose upon and enforce the conscience, though not unto the
ministration and participation of the seals,[208] yet either to depart
from that worship which it is persuaded of, or to any exercise or worship
which it hath not faith in.
First. Of an appearance of that Arminian, popish doctrine of free-will,
as if it lay in their own power and ability to believe upon the
magistrate’s command, since it is confessed that what is submitted to by
any without faith it is sin, be it never so true and holy, Rom. xiv. 23.
Secondly. Since God only openeth the heart and worketh the will, Phil.
ii. [13,] it seems to be a high presumption to suppose, that together
with a command restraining from or constraining to worship, that God
is also to be forced or commanded to give faith, to open the heart, to
incline the will, &c.
Thirdly. A guilt of the hypocrisy of their subjects and people, in
forcing them to act and practise in matters of religion and worship
against the doubts and checks of their consciences, causing their bodies
to worship when their souls are far off, to draw near with their lips,
their hearts being far off, &c.
[Sidenote: Persons may with less sin be forced to marry whom they cannot
love, than to worship where they cannot believe.]
With less sin ten thousand-fold may a natural father force his daughter,
or the father of the commonweal force all the maidens in a country to the
marriage-beds of such and such men whom they cannot love, than the souls
of these and other subjects to such worship or ministry, which is either
a true or false bed, Cant. i. 16.
_Truth._ Sweet Peace, your conclusions are undeniable, and oh! that they
might sink deep into those noble and honourable bosoms it so deeply
concerns! But proceed.
CHAP. XCV.
_Peace._ In that fifth head they further say thus:—
“Thirdly. In matters ecclesiastical we believe, first, that civil
magistrates have no power to make or constitute laws about church
affairs, which the Lord Jesus hath not ordained in his word for the
well-ordering of the church; for the apostle solemnly chargeth Timothy,
and in him all governors of the church, before God and the Lord Jesus
Christ, _who is the only Potentate, the King of kings and Lord of lords_,
that the commandment given by him for the ordering of the church be kept
_without spot, unrebukeable, to the appearing of the Lord Jesus Christ_,
1 Tim. vi. 14, 15. And this commandment given in the word, the apostle
saith, _is able to make the man of God perfect in all righteousness_, 2
Tim. iii. 17. And, indeed, the administration of all Christ’s affairs,
doth immediately aim at spiritual and divine ends, as the worship of God,
and the salvation of men’s souls: and, therefore, no law nor means can
be devised by the wisdom or wit of man that can be fit or able to reach
such ends; but use must be made of such only as the divine wisdom and
holy will of God hath ordained.
“Secondly. We believe the magistrate’s power in making laws about church
affairs, is not only thus limited and restrained by Christ to matters
which concern the substance of God’s worship and of church government,
but also such as concern outward order: as in rites and ceremonies for
uniformity’s sake. For we find not in the gospel, that Christ hath
anywhere provided for the uniformity of churches, but only for their
unity.
“Paul, in matters of Christian liberty, commendeth the unity of their
faith in the Holy Spirit, giving order that we should not judge nor
condemn one another, in difference of judgment and practice of such
things where men live to God on both sides, even though there were some
error on one side, Rom. xiv. 1-6. How much less in things indifferent,
where there may be no error on either side.
“When the apostle directeth the church of Corinth, that _all things
be done decently and in order_, he meant not to give power to church
officers or to civil magistrates, to order whatever they should think
meet for decency and order; but only to provide that all the ordinances
of God be administered in the church decently, without unnatural or
uncivil uncomeliness, as that of long hair, or women’s prophesying, or
the like; and orderly, without confusion or disturbance of edification,
as the speaking of many at once in the church.
“Thirdly. We do nevertheless willingly grant, that magistrates, upon
due and diligent search what is the counsel and will of God in his word
concerning the right ordering of the church, may and ought to publish
and declare, establish and ratify, such laws and ordinances as Christ
hath appointed in his word for the well ordering of church affairs: both
for the gathering of the church, and the right administration of all
the ordinances of God amongst them, in such a manner as the Lord hath
appointed to edification. The law of Artaxerxes, Ezra vii. 23, was not
usurpation over the church’s liberty; but a royal and just confirmation
of them: _Whatsoever is commanded by the God of heaven:—for why should
there be wrath against [the realm of] the king and his sons?_”
_Truth._ Dear Peace, methinks I see before mine eyes a wall daubed up,
of which Ezekiel speaks, with untempered mortar. Here they restrain the
magistrate from making laws, either concerning the substance or ceremony
of religion, but such only as Christ hath commanded; and those, say they,
they must publish and declare after the example of Artaxerxes.
I shall herein perform two things: first, examine this magistrate’s
duty to publish, declare, &c., such laws and ordinances as Christ hath
appointed.
Secondly, I shall examine that proof from Artaxerxes, Ezra vii. 23.
[Sidenote: God’s Israel desirous of Saul’s arm of flesh.]
In the first, methinks I hear the voice of the people of Israel, 1 Sam.
viii. 5, _Make us a king_, that may rule over us after the manner of the
nations: rejecting the Lord ruling over them by his holy word, in the
mouth of his prophets, and sheltering themselves under an arm of flesh;
which arm of flesh God gave them in his anger, and cut off again in his
wrath, after he had persecuted David, the figure of Christ Jesus, who
hath given his people the sceptre and sword of his word and Spirit, and
refused a temporal crown or weapons in the dispensation of his kingdom.
Where did the Lord Jesus or his messengers charge the civil magistrate,
or direct Christians to petition him, to publish, declare, or establish
by his arm of flesh and earthly weapons, the religion and worship of
Christ Jesus?
I find the beast and false prophet, whose rise and doctrine is not from
heaven, but from the sea and earth, dreadful and terrible, by a civil
sword and dignity, Rev. xiii. 2.
I find the beast hath gotten the power and might of the kings of the
earth, Rev. xvii. 13.
[Sidenote: The seven-headed beast and the Lamb differ in their weapons.]
But the Lamb’s weapons are spiritually mighty, 2 Cor. x. [4.] &c.,
his sword is two-edged, coming out of his mouth, Rev. i. [16.] His
preparations for war are white horses and white harness, which are
confessed by all to be of a spiritual nature, Rev. xix.
[Sidenote: Naboth’s case typical.]
When that whore Jezebel stabbed Naboth with her pen, in stirring up the
people to stone him as a blasphemer of God and the king, what a glorious
mask or veil of holiness she put on? _Proclaim a fast_, set a day apart
for humiliation; and for confirmation, let all be ratified by the king’s
authority, name, and seal, 1 Kings xxi. 8, 9.
Was not this recorded for all God’s Naboths, standing for their spiritual
interests in heavenly things—typed out by the typical earth and ground of
Canaan’s land—that they _through patience and comfort of the scriptures
might have hope_? Rom. xv. 4.
Again, I demand, who shall here sit [to] judge, whether the magistrate
command any other substance or ceremony but what is Christ’s?
By their former conclusions, every soul must judge what the magistrate
commandeth, and is not bound, even in indifferent things, to the
magistrates’ law, further than his own soul, conscience, and judgment
ascends to the reason of it. Here, the magistrate must make laws for that
substance and ceremony which Christ appointed. But yet he must not do
this with his eyes open, but blindfold and hoodwinked; for if he judge
that to be the religion of Christ, and such to be the order therein,
which their consciences judge otherwise, and assent not to, they profess
they must submit only to Christ’s laws, and therefore they are not bound
to obey him.
[Sidenote: Civil powers abused as a guard about the bed of spiritual
whoredoms.]
Oh! what is this but to make use of the civil powers and governors of the
world, as a guard about the spiritual bed of soul-whoredoms, in which the
kings of the earth commit spiritual fornication with the great whore,
Rev. xvii. 2,—as a guard, while the inhabitants of the earth are drinking
themselves drunk with the wine of her fornication?
But oh! what terrifyings, what allurings are in Jeremy’s curse and
blessing! Jer. xvii. [5.] _Cursed is the man that trusteth in man,
that maketh flesh his arm_,—too, too common in spiritual matters—_and
whose heart departeth from Jehovah: he shall be as a heath in the
wilderness_—even in the spiritual and mystical wilderness—_and shall not
see when comfort comes, but shall abide in drought in the wilderness, in
a barren land_, &c.
CHAP. XCVI.
_Peace._ Oh! what mysteries are these to flesh and blood! how hard for
flesh to forsake the arm thereof! But pass on, dear Truth, to their proof
propounded, Ezra vii. 23, wherein Artaxerxes confirmed by law whatever
was commanded by the God of heaven.
[Sidenote: Ezra vii. 23, discussed.]
_Truth._ In this scripture I mind, first, the people of God captivated
under the dominion and government of the kings of Babel and Persia.
Secondly. Artaxerxes’s favour to these captives,
1. Of freedom to their consciences.
2. Of bounty towards them.
3. Of exempting of some of them from common charges.
Thirdly. Punishments on offenders.
Fourthly. The ground that carries him on to all this.
Fifthly. Ezra praising of God for putting this into the heart of the king.
[Sidenote: God’s people not subject to the kings of Babel or Persia in
spirituals.]
Concerning the people of God the Jews, they were as lambs and sheep in
the jaws of the lion, the dearly beloved of his soul under the devouring
tyrants of the world, both the Babylonian and the Persian, far from their
own nation and the government of their own anointed kings, the figures of
the true King of the Jews, the Lord Jesus Christ.
In this respect it is clear, that the Jews were no more subject to the
kings of Babylon and Persia in spiritual things, than the vessels of the
sanctuary were subject to the king of Babel’s use, Dan. v.
Concerning this king, I consider, first, his person: a gentile idolater,
an oppressing tyrant, one of those devouring beasts, Dan. vii. and viii.
A hand of bloody conquest set the crown upon the head of these monarchs;
and although in civil things they might challenge subjection, yet why
should they now sit down in the throne of Israel, and govern the people
and church of God in spiritual things?
[Sidenote: Tyrants’ hearts sometimes wonderfully mollified towards God’s
people.]
Secondly. Consider his acts of favour, and they will not amount to a
positive command that any of the Jews should go up to build the temple,
nor that any of them should practise his own worship, which he kept and
judged the best for his own soul and people.
It is true, he freely permits them and exerciseth a bounteous assistance
to them. All which argues no more, but that sometimes it pleaseth God to
open the hearts of tyrants greatly to favour and further his people. Such
favour found Nehemiah and Daniel, and others of God’s people have and
shall find, so often as it pleaseth him to honour them that honour him
before the sons of men.
_Peace._ Who sees not how little this scripture contributes to their
tenent? But why, say some, should this king confirm all with such severe
punishments? and why for all this should Ezra give thanks to God, if it
were not imitable for after times?
_Truth._ The law of God, which he confirmed, he knew not, and therefore
neither was, nor could he be a judge in the case.
[Sidenote: Nebuchadnezzar, Darius, and Artaxerxes, their decrees
examined.]
And for his ground, what was it but the common terrors and convictions of
an affrighted conscience?
In such fits and pangs, what have not Pharaohs, Sauls, Ahabs, Herods,
Agrippas spoken? And what wonderful decrees have Nebuchadnezzar, Cyrus,
Darius, Artaxerxes, put forth concerning the God of Israel, Dan. iii. and
vi., and Ezra i. and vii., &c.; and yet as far from being charged with,
as they were from being affected to, the spiritual crown of governing the
worship of God, and the conscience of his people.
[Sidenote: Ezra’s thanksgiving for the king’s decree examined.]
It is true, Ezra most piously and justly gave thanks to God for putting
such a thing into the heart of the king; but what makes this a pattern
for the laws of civil governors now under the gospel? It suited well with
that national state of God’s church, that the gentile king should release
them, permit them to return to their own land, assist them with other
favours, and enable them to execute punishments upon offenders according
to their national state.
But did God put such a thing as this into the heart of the king, viz.,
to restrain upon pain of death all the millions of men under his dominion
from the idolatries of their several and respective countries? to
constrain them all, upon the like penalty, to conform to the worship of
the God of Israel, to build him a temple, erect an altar, ordain priests,
offer sacrifice, observe the fasts and feasts of Israel? Yea, did God
put it into the king’s heart to send Levites into all the parts of his
dominion, compelling them to hear? which is but a natural thing, as some
unsoundly speak,[209] unto which all are bound to submit.
[Sidenote: The duty of all civil states toward the consciences of their
subjects.]
Well, however, Ezra gives thanks to God for the king; and so should all
that fear God in all countries, if he would please to put it into the
hearts of the kings, states, and parliaments, to take off the yokes of
violence, and permit, at least, the consciences of their subjects, and
especially such as in truth make conscience of their worships to the God
of Israel: and yet, no cause for Ezra then, or God’s Ezras and Israelites
now, to acknowledge the care and charge of God’s worship, church, and
ordinances, to lie upon the shoulders of Artaxerxes, or any other civil
prince or ruler.
[Sidenote: Christ needs no human confirmations.]
Lastly. For the confirmation or ratification which they suppose
magistrates are bound to give to the laws of Christ, I answer, God’s
cause, Christ’s truth, and the two-edged sword of his word, never stood
in need of a temporal sword or a human witness to confirm and ratify
them. If we receive the witness of an honest man, the witness of the most
holy God is greater, 1 John v. 9.
[Sidenote: The sum of the examples of gentile kings decreeing for God’s
worship in scripture.]
The result and sum of the whole matter is this:—1. It may please God
sometimes to stir up the rulers of the earth to permit and tolerate, to
favour and countenance, God’s people in their worships, though only out
of some strong conviction of conscience or fear of wrath, &c.: and yet
themselves neither understand God’s worship, nor leave their own state,
idolatry, or country’s worship.
For this God’s people ought to give thanks unto God; yea, and all
men from this example may learn, not to charge upon the magistrates’
conscience—besides the care of the civil peace, the bodies and goods of
men—the spiritual peace, in the worship of God and souls of men; but
hence are magistrates instructed favourably to permit their subjects in
their worships, although themselves be not persuaded to submit to them,
as Nebuchadnezzar, Cyrus, Darius, and Artaxerxes did.
CHAP. XCVII.
_Peace._ The sixth question is this:—How far the church is subject to
their laws?
“All those,” say they, “who are members of the commonweal are bound to
be subject to all the just and righteous laws thereof, and therefore,
membership in churches not cutting men off from membership in
commonweals, they are bound to be subject, even every soul, Rom. xiii.
1, as Christ himself and the apostles were in their places wherein they
lived. And therefore to exempt the clergy, as the papists do, from civil
subjection, and to say that _generatio clerici_ is _corruptio subditi_,
is both sinful and scandalous to the gospel of God; and though all are
equally subject, yet church members are more especially bound to yield
subjection, and the most eminent most especially bound, not only because
conscience doth more strongly bind, but also because their ill examples
are more infectious to others, pernicious to the state, and provoke
God’s wrath to bring vengeance on the state.
“Hence, if the whole church, or officers of the church, shall sin against
the state, or any person, by sedition, contempt of authority, heresy,
blasphemy, oppression, slander, or shall withdraw any of their members
from the service of the state without the consent thereof, their persons
and estates are liable to civil punishments of magistrates, according
to their righteous and wholesome laws, Exod. xxii. 20; Levit. xxiv. 16;
Deut. xiii. 5, and xviii. 10.”
_Truth._ What concerns this head in civil things, I gladly subscribe
unto: what concerns heresy, blasphemy, &c., I have plentifully before
spoken to, and shall here only say two things.
First. Those scriptures produced concern only the people of God in a
church estate, and must have reference only to the church of Christ
Jesus, which, as Mr. Cotton confesseth,[210] is not national but
congregational, of so many as may meet in one place, 1 Cor. xiv. [23.]
and therefore no civil state can be the antitype and parallel: to which
purpose, upon the eleventh question, I shall at large show the difference
between the national church and state of Israel, and all other states and
nations in the world.
[Sidenote: The law of putting to death blasphemers of Christ, cuts off
all hopes from the Jews of partaking in his blood.]
Secondly. If the rulers of the earth are bound to put to death all
that worship other gods than the true God, or that blaspheme (that is,
speak evil of in a lesser or higher degree) that one true God: it must
unavoidably follow, that the _beloved for the Father’s sake_, the Jews,
whose very religion blasphemeth Christ in the highest degree—I say, they
are actually sons of death, and all to be immediately executed according
to those quoted scriptures. And—
[Sidenote: The direful effects of fighting for conscience.]
Secondly. The towns, cities, nations, and kingdoms of the world, must
generally be put to the sword, if they speedily renounce not their gods
and worships, and so cease to blaspheme the true God by their idolatries.
This bloody consequence cannot be avoided by any scripture rule, for if
that rule be of force, Deut. xiii. and xviii., not to spare or show mercy
upon person or city falling to idolatry, that bars out all favour or
partiality; and then what heaps upon heaps in the slaughter-houses and
shambles of civil laws must the world come to, as I have formerly noted;
and that unnecessarily, it being not required by the Lord Jesus for his
sake, and the magistrate’s power and weapons being essentially civil,
and so not reaching to the impiety or ungodliness but the incivility and
unrighteousness of tongue or hand.
CHAP. XCVIII.
_Peace._ Dear Truth, these are the poisoned daggers stabbing at my tender
heart! Oh, when shall the Prince of peace appear, and reconcile the
bloody sons of men! but let me now propose their seventh head: viz.,—
“In what order may the magistrate execute punishment on a church or
church member that offendeth his laws?
“First. Gross and public, notorious sins, which are against the light of
conscience, as heresy, &c., there the magistrate keeping him under safe
ward should send the offender first to the church to heal his conscience,
still provided that the church be both able and willing thereunto: by
which means the magistrate shall convince such a one’s conscience that he
seeketh his healing, rather than his hurt.
“The censure also against him shall proceed with more power and blessing,
and none shall have cause to say that the magistrate persecutes men for
their consciences, but that he justly punishes such a one for sinning
rather against his conscience, Tit. iii. 10.
“Secondly, in private offences how the magistrate may proceed, see chap.
xii. It is not material whether the church or magistrate take it first in
hand. Only with this caution, that if the state take it first in hand,
they are not to proceed to death or banishment, until the church hath
taken their course with him, to bring him to repentance, provided that
the church be willing and ready thereunto.
“Secondly, in such sins wherein men plead conscience, as heresy,” &c.
_Truth._ Here I have many just exceptions and considerations to present.
First, they propose a distinction of some sins: some are against the
light of conscience, &c., and they instance in heresy.
[Sidenote: Error is confident as well as truth.]
_Ans._ I have before discussed this point of a heretic sinning against
light of conscience. And I shall add, that however they lay this down
as an infallible conclusion, that all heresy is against light of
conscience, yet—to pass by the discussion of the nature of heresy, in
which respect it may so be that even themselves may be found heretical,
yea, and that in fundamentals—how do all idolaters after light presented,
and exhortations powerfully pressed, either Turks or pagans, Jews or
anti-christians, strongly even to the death hold fast, or rather are held
fast by, their delusions.
[Sidenote: God’s people as well as others will be found obstinate in
fundamental errors, in which sufferings and persecution doth harden.]
Yea, God’s people themselves, being deluded and captivated, are strongly
confident even against some fundamentals, especially of worship: and yet
not against the light, but according to the light or eye of a deceived
conscience.
Now all these consciences walk on confidently and constantly, even to
the suffering of death and torments; and are more strongly confirmed in
their belief and conscience, because such bloody and cruel courses of
persecution are used toward them.
Secondly, speaks not the scripture expressly of the Jew, Isa. vi., Matt.
xiii., Acts xxviii., that God hath given them the spirit of slumber,
eyes that they should not see, &c.? all which must be spoken of the very
conscience, which He that hath the golden key of David can only shut and
open, and all the picklocks or swords in all the smiths’ shops in the
world can neither by force or fraud prevent his time.
[Sidenote: Strong delusions.]
Is it not said of anti-christians, 2 Thess. ii., that God hath sent them
strong delusions? so strong and efficacious that they believe a lie,
and that so confidently, and some so conscientiously, that death itself
cannot part between the delusion and their conscience.
“Again, the magistrate, say they, keeping him in safe ward: that is, the
heretic, the blasphemer, idolater,” &c.
_Peace._ I here ask all men that love even the civil peace, where the
Lord Jesus hath spoken a tittle of a prison or safe ward to this purpose?
_Truth._ We find indeed a prison threatened by God to his irreconciled
enemies, neglecting to account with him, Matt. v. 25.
We find a prison into which persecutors cast the saints. So John, so
Paul, and the apostles, Matt. xiv. 10, &c., were cast; and the great
commander of, and caster into prison, is the devil, Rev. ii. 10.
[Sidenote: Spiritual prisons.]
We find a spiritual prison, indeed, a prison for spirits, 1 Pet. iii. 19,
the spirits formerly rebellious against Christ Jesus, speaking by Noah
unto them, now kept in safe ward against the judgment of the great day.
In excommunication, a soul obstinate in sin is delivered to Satan his
jailor, and he keeps him in safe ward, until it pleaseth God to release
him.
There is a prison for the devil himself a thousand years, Rev. xx. [2,
3.] And a lake of eternal fire and brimstone, into which the beast and
false prophet, and all not written in the Lamb’s book, and the devil that
deceived them, shall eternally be there secured and tormented.
[Sidenote: Christ Jesus appointed no material prisons for blasphemers of
him, &c.]
But neither amongst these, nor in any other passage of the New Testament,
do we find a prison appointed by Christ Jesus for the heretic,
blasphemer, idolater, &c. being not otherwise guilty against the civil
state.
[Sidenote: The bishops’ prisons.]
It is true, anti-christ, by the help of civil powers, hath his prisons
to keep Christ Jesus and his members fast: such prisons may well be
called the bishops’ prisons, the pope’s, the devil’s prisons. These
inquisition-houses have ever been more terrible than the magistrate’s.
At first, persecuting bishops borrowed prisons of the civil magistrate,
as now their successors do still in the world; but afterward they wrung
the keys out of the magistrates’ hands, and hung them at their own
girdles, and would have prisons of their own: as doubtless will that
generation still do, if God prevent them not.
CHAP. XCIX.
_Peace._ Again, say they, the magistrate should send him first to the
church to heal his conscience.
[Sidenote: Like mother like daughter.]
_Truth._ Is not this as the prophet speaks [Ezek. xvi. 44,] like
mother like daughter? So the mother of whoredoms, the church of Rome,
teacheth and practiseth with all her heretics: first let the holy church
convince them, and then deliver them to the secular power to receive the
punishment of heretics.
[Sidenote: Conscience not so easily healed and cured.]
_Peace._ Methinks also they approach near that popish tenent, _ex opere
operato_: for their exhortations and admonitions must necessarily be
so operative and prevalent, that if the heretic repent not, he now
sins against his conscience: not remembering that peradventure, 2 Tim.
ii. [25,] _If peradventure, God will give them repentance_; and how
strong delusions are, and believing of lies, and how hard it is to be
undeceived, especially in spirituals!
_Truth._ And as it may so prove, when a heretic indeed is brought to
this college of physicians to have his conscience healed, and one
heretic is to cure another. So also when any of Christ’s witnesses,
supposed heretics, are brought before them, how doth the Lord Jesus
suffer whippings and stabs, when his name, and truths, and witnesses, and
ordinances, are all profaned and blasphemed.
[Sidenote: Wounding instead of healing of consciences.]
Besides, suppose a man to be a heretic, and yet suppose him brought
as the magistrate’s prisoner, though to a true church, to heal his
conscience: what promise of presence and blessing hath the Lord Jesus
made to his church and spouse in such a way? and how common is it
for heretics either to be desperately hardened by such cruel courses
(yet pretending soul-healing), or else through fear and terror to
practise gross hypocrisy, even against their consciences. So that these
chirurgeons and physicians pretending to heal consciences by such a
course, wound them deeper, and declare themselves chirurgeons and
physicians of no value.
_Peace._ But what think you of the proviso added to their proposition,
viz., “Provided the church be able and willing?”
[Sidenote: Christ’s spouse able and willing to heal wounded consciences.]
_Truth._ Doubtless this proviso derogates not a little from the nature
of the spouse of Christ. For _she_, like that gracious woman, Prov.
xxxi. 26, _openeth her mouth with wisdom, and in her tongue is the law
of grace_: she is _the pillar and ground of truth_, 1 Tim. iii. 15,
the golden candlestick from whence true light shineth: the angels or
ministers thereof able to try false apostles, Rev. ii. 2, and _convince
the gainsayers_, Tit. i. 9.
Again, according to their principles of suppressing persons and churches
falsely worshipping, how can they permit such a blind and dead church not
able and willing to heal a wounded conscience?
_Peace._ What should be the reason of this their expression?
_Truth._ Doubtless their consciences tell them how few of those churches
which they yet acknowledge churches, are able and willing to hold forth
Christ Jesus the Sun of righteousness, healing with his wings the
doubting and afflicted conscience.
Lastly, their conscience tells them, that a servant of Christ Jesus may
possibly be sent as a heretic to be healed by a false church, which
church will never be willing to deal with him, or never be able to
convince him.
_Peace._ Yea, but they say, “by such a course the magistrate shall
convince such a one’s conscience that he seeks his good,” &c.
_Truth._ If a man thus bound be sent to a church to be healed in his
conscience, either he is a heretic or he is not.
[Sidenote: A persecuting church disputes with a heretic as a cat with the
mouse; and with a true witness as a lion with a lamb in his paw.]
Admit he be: yet he disputes in fear, as the poor thief; [or as] the
mouse disputes with a terrible persecuting cat, who while she seems to
play and gently toss, yet the conclusion is a proud, insulting, and
devouring cruelty.
If no heretic, but an innocent and faithful witness of any truth of
Jesus, disputes he not as a lamb in the lion’s paw, being sure in the end
to be torn in pieces?
_Peace._ They add, “The censure, this way, proceeds with more power and
blessing.”
_Truth._ All power and blessing is from the blessed Son of God, unto whom
all power is given from the Father, in heaven and earth. He hath promised
his presence with his messengers, preaching and baptizing, to the world’s
end, ratifying in heaven what they bind or loose on earth.
But let any man show me such a commission, instruction, and promise,
given by the Son of God to civil powers in these spiritual affairs of his
Christian kingdom and worship?
_Peace._ Lastly, they conclude, “This course of first sending the heretic
to be healed by the church, takes away all excuse; for none can say
that he is persecuted for his conscience, but for sinning against his
conscience.”
[Sidenote: Persecutors endure not so to be called.]
_Truth._ Jezebel, placing poor Naboth before the elders as a blasphemer
of God and the king, and sanctifying the plotted and intended murder with
a day of humiliation, may seem to take away all excuse, and to conclude
the blasphemer worthy to be stoned. But Jehovah, the God of recompences
(Jer. li. 56), when he makes inquisition for blood, will find both
Jezebel and Ahab guilty, and make the dogs a feast with the flesh of
Jezebel, and leave not to Ahab a man to piss against the wall; for (as
Paul in his own plea) there was nothing committed worthy of death: and
against thee, O king, saith Daniel, I have not sinned (Dan. vi. 22) in
any civil fact against the state.
CHAP. C.
_Peace._ Their eighth question is this, viz., what power magistrates have
about the gathering of churches?
“First, the magistrate hath power, and it is his duty to encourage and
countenance such persons as voluntarily join themselves in holy covenant,
both by his presence (if it may be) and promise of protection, they
accepting the right hand of fellowship from other neighbour churches.
“Secondly, he hath power to forbid all idolatrous and corrupt assemblies,
who offer to put themselves under their patronage, and shall attempt to
join themselves into a church-estate, and if they shall not hearken,
to force them therefrom by the power of the sword, Ps. ci. 8. For our
tolerating many religions in a state in several churches, besides the
provoking of God, may in time not only corrupt, leaven, divide, and so
destroy the peace of the churches, but also dissolve the continuity of
the state, especially ours, whose walls are made of the stones of the
churches, it being also contrary to the end of our planting in this part
of the world, which was not only to enjoy the pure ordinances, but to
enjoy them all in purity.
“Thirdly, he hath power to compel all men within his grant to hear the
word: for hearing the word of God is a duty, which the light of nature
leadeth even heathens to. The Ninevites heard Jonah, though a stranger,
and unknown unto them to be an extraordinary prophet, Jonah iii. And
Eglon, the king of Moab, hearing that Ehud had a message from God, he
rose out of his seat for more reverent attention, Judg. iii. 20.
“Yet he hath no power to compel all men to become members of churches,
because he hath not power to make them fit members for the church, which
is not wrought by the power of the sword, but by the power of the word;
nor may we force the churches to accept of any for members but those whom
the churches themselves can freely approve of.”
_Truth._ To the first branch of this head I answer, that the magistrate
should encourage and countenance the church, yea, and protect the persons
of the church from violence, disturbance, &c., it being truly noble and
glorious, by how much the spouse and queen of the Lord Jesus transcends
the ladies, queens, and empresses of the world in glory, beauty,
chastity, and innocency.
It is true, all magistrates in the world do this: viz., encourage and
protect the church or assembly of worshippers which they judge to be true
and approve of; but not permitting other consciences than their own, it
hath come to pass in all ages, and yet doubtless will, that the Lord
Jesus and his queen are driven and persecuted out of the world.
To the second, that the magistrate ought to suppress all churches which
he judgeth false, he quoteth Ps. ci. 8, _Betimes I will cut off the
wicked of the land; that I may cut off all evil doers from the city of
Jehovah_: unto which he addeth four reasons.
_Peace._ Dear Truth, first, a word to that scripture, so often quoted,
and so much boasted of.
[Sidenote: Ps. ci. 8, concerning the cutting off the wicked, examined.]
_Truth._ Concerning that holy land of Canaan, concerning the city of
Jehovah, Jerusalem, out of which king David here resolves to cut off all
the wicked and evil doers, I shall speak more largely on the eleventh
head or question, in the differences between that and all other lands.
[Sidenote: No land of Canaan, nor holy city, now.]
At present I answer, there is no holy land or city of the Lord, no king
of Sion, &c., but the church of Jesus Christ, and the King thereof,
according to 1 Pet. ii. 9, _Ye are a holy nation_; and Jerusalem is
the holy people of God in the true profession of Christianity, Heb.
xii., Gal. iv., and Rev. xxi., out of which the Lord Jesus by his holy
ordinances, in such a government, and by such governors as he hath
appointed, he cuts off every wicked person and evil doer.
[Sidenote: No difference of lands and cities since the coming, as was
before the coming, of the Lord Jesus.]
If Christ Jesus had intended any difference of place, cities, or
countries, doubtless Jerusalem and Samaria had been thought of, or the
cities of Asia, wherein the Christian religion was so gloriously planted.
But the Lord Jesus disclaims Jerusalem and Samaria from having any
respect of holiness more than other cities, John iv. 21.
And the Spirit of God evidently testifieth that the churches were in the
cities and countries, not that the whole cities or countries were God’s
holy land and cities, out of which all false worshippers and wicked
persons were to be cut, Rev. ii. and iii.
The devil’s throne was in the city of Pergamos in respect of the state
and persecution of it, and yet there was also the throne of the Lord
Jesus set up in his church or worshippers in Pergamos, out of which the
Balaamites, and Nicolaitanes, and every false worshipper, were to be
cast, though not out of the city of Pergamos: for then Pergamos must have
been thrown out of Pergamos, and the world out of the world.
CHAP. CI.
_Peace._ Oh! that my head were a fountain, and mine eyes rivers of tears,
to lament my children, the children of peace and light, thus darkening
that and other lightsome scriptures with such dark and direful clouds of
blood.
[Sidenote: The bloody interpretation of Ps. ci.]
_Truth._ Sweet Peace, thy tears are seasonable and precious, and bottled
up in the heavens; but let me add a second consideration from that
scripture. If that scripture may now literally be applied to nations and
cities, in a parallel to Canaan and Jerusalem, since the gospel, and
this Ps. ci. be literally to be applied to cities, towns, and countries
in Europe and America, not only such as essay to join themselves (as
they here speak) in a corrupt church estate, but such as know no church
estate, nor God, nor Christ, yea, every wicked person and evil doer,
must be hanged or stoned, &c., as it was in Israel; and if so, how many
thousands and millions of men and women in the several kingdoms and
governments of the world, must be cut off from their lands, and destroyed
from their cities, as this scripture speaks!
Thirdly, since those persons in the New English plantations accounted
unfit for church estate, yet remain all members of the church of England,
from which New England dares not separate, no not in their sacraments
(as some of the independents have published), what riddle or mystery, or
rather fallacy of Satan is this![211]
[Sidenote: The New English separate in America, but not in Europe.]
_Peace._ It will not be offence to charity to make conjecture: first,
herein New England churches secretly call their mother whore, not
daring in America to join with their own mother’s children, though
unexcommunicate: no, nor permit them to worship God after their
consciences, and as their mother hath taught them this secretly and
silently, they have a mind to do, which publicly they would seem to
disclaim, and profess against.
[Sidenote: The New English permit not their brethren of Old England
to enjoy their consciences, lest their own numbers might exceed their
own, or at least the greatness of their own assemblies and maintenances
decrease.]
Secondly, if such members of Old England should be suffered to enjoy
their consciences in New England—however it is pretended they would
profane ordinances for which they are unfit (as true it is in that
natural persons are not fit for spiritual worship), yet this appears not
to be the bottom, for in Old England the New English join with Old in
the ministration of the word, prayer, singing, contribution, maintenance
of the ministry, &c.—if, I say, they should set up churches after their
conscience, the greatness and multitudes of their own assemblies would
decay, and with all the contributions and maintenance of their ministers,
unto which all or most have been forced.
_Truth._ Dear Peace, these are more than conjectures, thousands now espy;
and all that love the purity of the worship of the living God should
lament such halting. I shall add this, not only do they partially neglect
to cut off the wicked of the land, but such as themselves esteemed
beloved and godly have they driven forth, and keep out others which
would come unto them, eminently godly by their own confession; because
differing in conscience and worship from them, and consequently not to
be suffered in their holy land of Canaan.[212]
But having examined that scripture alleged, let us now weigh their
reasons.
First, say they, the not cutting off by the sword, but tolerating many
religions in a state would provoke God: unto which—
[Sidenote: Christ Jesus never appointed all religions but his own to be
cut off by the civil sword.]
I answer, first (and here being no scripture produced to these reasons,
shall the sooner answer), that no proof can be made from the institutions
of the Lord Jesus that all religions but one are to be cut off by the
civil sword; that national church in that typical land of Canaan being
abolished and the Christian commonweal or church instituted.
[Sidenote: A bloody mother.]
Secondly. I affirm that the cutting off by the sword other consciences
and religions, is (contrarily) most provoking unto God, expressly against
his will concerning the tares, Matt. xiii., as I have before proved;
as also the bloody mother of all those monstrous mischiefs, where such
cutting off is used, both to the souls and bodies of men.
Thirdly. Let conscience and experience speak how in the not cutting off
of their many religions, it hath pleased God not only not to be provoked,
but to prosper the state of the United Provinces, our next neighbours,
and that to admiration.
_Peace._ The second reason is, such tolerating would leaven, divide, and
destroy the peace of the churches.
[Sidenote: Christ’s spiritual power most powerful.]
_Truth._ This must also be denied upon so many former scriptures
and reasons produced, proving the power of the Lord Jesus, and the
sufficiency of his spiritual power in his church, for the purging forth
and conquering of the least evil: yea, and for the bringing every thought
in subjection unto Christ Jesus, 2 Cor. x.
[Sidenote: Christ forbidding his followers to permit leaven in the
church, doth not forbid to permit leaven in the world.]
I add, they have not produced one scripture, nor can, to prove that the
permitting of leaven of false doctrine in the world or civil state,
will leaven the churches: only we find that the permission of leaven in
persons, doctrines, or practices in the church, that indeed will corrupt
and spread, 1 Cor. v., and Gal. v.; but this reason should never have
been alleged, were not the particular churches in New England but as so
many implicit parish churches in one implicit national church.
_Peace._ Their third reason is, it will dissolve the continuity of the
state, especially theirs, where the walls are made of the stones of the
churches.
[Sidenote: The wall, Cant. viii. 9, discussed.]
_Truth._ I answer briefly to this bare affirmation thus: that the true
church is a wall spiritual and mystical, Cant. viii. 9.
That consequently a false church or company is a false or pretended wall,
and none of Christ’s.
The civil state, power, and government is a civil wall, &c., and—
Lastly. The walls of earth or stone about a city, are the natural or
artificial wall or defence of it.
Now, in consideration of these four walls, I desire it may be proved
from the scriptures of truth, how the false spiritual wall, or company
of false worshippers suffered in a city, can be able to destroy the true
Christian wall, or company of believers.
[Sidenote: A spiritual wall cannot properly impair the civil.]
Again, how this false spiritual wall, or false church permitted,
can destroy the civil wall, the state and government of the city and
citizens, any more than it can destroy the natural or artificial wall of
earth or stone.
Spiritual may destroy spiritual, if a stronger and victorious; but
spiritual cannot reach to artificial or civil.
_Peace._ Yea; but they fear the false spiritual wall may destroy their
civil, because it is made of the stones of churches.
_Truth._ If this have reference to that practice amongst them, viz.,
that none but members of churches enjoy civil freedom amongst them,
ordinarily,[213] in imitation of that national church or state of the
Jews, then I answer, they that follow Moses’s church constitution, which
the New English by such a practice implicitly do, must cease to pretend
to the Lord Jesus Christ and his institutions.
[Sidenote: Many flourishing civil states where true churches are not
found.]
Secondly. We shall find lawful civil states, both before and since Christ
Jesus, in which we find not any tidings of the true God or Christ.
Lastly. Their civil New English state, framed out of their churches, may
yet stand, subsist, and flourish, although they did—as by the word of the
Lord they ought—permit either Jews, or Turks, or anti-christians to live
amongst them subject unto their civil government.
CHAP. CII.
_Peace._ One branch more, viz., the third, remains of this head, and it
concerns the hearing of the word; “Unto which,” say they, “all men are to
be compelled; because hearing of the word is a duty which even nature
leadeth heathens to.” For this they quote the practice of the Ninevites
hearing Jonah, and Eglon, king of Moab’s rising up to Ehud’s pretended
message from God, Judg. iii.
[Sidenote: Hearing discussed. Every religion prefers its own priests and
ministers before all other.]
_Truth._ I must deny that position: for light of nature leadeth men to
hear that only which nature conceiveth to be good for it, and therefore
not to hear a messenger, minister, or preacher, whom conscience persuades
is a false messenger or deceiver, and comes to deceive my soul: as
millions of men and women in their several respective religions and
consciences are so persuaded, conceiving their own to be true.
[Sidenote: Jonah’s preaching to the Ninevites, and their hearing of his
message, examined.]
Secondly. As concerning the instances. Jonah did not compel the Ninevites
to hear that message which he brought unto them.
Besides, the matter of compulsion to a constant worship of the word in
church estate, which is the question, comes not near Jonah’s case.
Nor did Christ Jesus, or any of his ambassadors, so practise; but if
persons refused to hear, the command of the Lord Jesus to his messengers
was only to depart from them, shaking off the dust of their feet with a
denunciation of God’s wrath against them, Matt. x.; Acts xiv.
[Sidenote: Eglon’s rising up to Ehud’s message, examined.]
Concerning Eglon’s rising up: first, Ehud compelled not that king
either to hear or reverence, and all that can be imitable in Eglon is a
voluntary and willing reverence, which persons ought to express to what
they are persuaded comes from God.
But how do both these instances mightily convince and condemn themselves,
who not only profess to turn away from, but also persecute or hurt, all
such as shall dare to profess a ministry or church estate differing
from their own, though for personal godliness and excellency of gifts
reverenced by themselves.
[Sidenote: A twofold ministry of Christ, converting and feeding.]
Thirdly. To the point of compulsion: it hath pleased the Lord Jesus to
appoint a twofold ministry of his word.
First. For unbelievers and their conversion, according to Matt. xxviii.
19, Mark xvi. 15, 16, and the constant practice of the apostles in the
first preaching of the gospel.
Secondly. A ministry of feeding and nourishing up such as are converted
and brought into church estate, according to Ephes. iv. &c. Now to
neither of these do we find any compulsion appointed by the Lord Jesus,
or practised by any of his.
The compulsion preached and practised in New England, is not to the
hearing of that ministry sent forth to convert unbelievers, and to
constitute churches, for such a ministry they practise not; but to the
hearing of the word of edification, exhortation, consolation, dispensed
only in the churches of worshippers. I apply,—
When Paul came first to Corinth to preach Jesus Christ, by their rule
the magistrates of Corinth ought by the sword to have compelled all the
people of Corinth to hear Paul.
[Sidenote: Paul never used any civil compulsion.]
Secondly. After a church of Christ was gathered, by their rule, the
magistrates of Corinth ought to have compelled the people still, even
those who had refused his doctrine (for the few only of the church
embraced it) to have heard the word still, and to have kept one day in
seven to the Christian’s God, and to have come to the Christian’s church
all their days. And what is this but a settled formality of religion and
worship, unto which a people are brought by the power of the sword?
[Sidenote: The New English forcing their subjects to church all their
days, and yet forcing them not to any religion (as they say), they force
the people then to be of no religion all their days.]
And however they affirm that persons are not to be compelled to be
members of churches, nor the church compelled to receive any: yet if
persons be compelled to forsake their religion which their hearts cleave
to, and to come to church, to the worship of the word, prayers, psalms,
and contributions, and this all their days, I ask, whether this be not
this people’s religion, unto which submitting, they shall be quiet all
their days, without the enforcing them to the practice of any other
religion? And if this be not so, then I ask, will it not inevitably
follow, that they not only permit but enforce people to be of no religion
at all, all their days?
This toleration of religion, or rather irreligious compulsion, is above
all tolerations monstrous, to wit, to compel men to be of no religion all
their days. I desire all men, and these worthy authors of this model, to
lay their hands upon their heart, and to consider whether this compulsion
of men to hear the word, as they say, whether it carries men, to wit, to
be of no religion all their days:—worse than the very Indians, who dare
not live without religion according as they are persuaded.
[Sidenote: The civil state can no more lawfully compel the consciences of
men to church to hear the word, than to receive the sacraments.]
Lastly, I add—From the ordinance of the Lord Jesus, and practice of the
apostles (Acts ii. 42), where the word and prayer is joined with the
exercise of their fellowship and breaking of bread, in which exercises
the church continued constantly—that it is apparent that a civil state
may as lawfully compel men by the civil sword to the breaking of bread,
or Lord’s supper, as to the word, or prayer, or fellowship.
For, first, they are all of the same nature, ordinances in the church
(I speak of the feeding ministry in the church, unto which persons are
compelled) and church worship. Secondly, every conscience in the world
is fearful, at least shy of the priests and ministers of other gods and
worships, and of holding spiritual fellowship in any of their services;
which is the case of many a soul, viz. to question the ministers
themselves, as well as the supper itself.
CHAP. CIII.
_Peace._ Dear Truth, this pressing of men to the spiritual battles of
Christ Jesus, is the cause why (as it is commonly with pressed soldiers)
that so many thousands fly in the day of battle. But I present you with
the ninth question, viz.
What power the magistrate hath in providing of church officers?
“First, say they, the election of church officers being the proper act
of the church, therefore the magistrate hath no power, either as prince
or patron, to assume such power unto himself. Whom Christ sends to
preach by his supreme power, the magistrate may send forth by his power
subordinate, to gather churches, and may force people to hear them, but
not invest them with office amongst them.
“Secondly, the maintenance of church-officers being to arise from all
those who are ordinarily taught thereby, Gal. vi. 6, hence it is the
duty of the civil magistrate to contend with the people, as Nehemiah
did, chap. xiii. 10, 11, who do neglect and forsake the due maintenance
of the church of God, and to command them to give such portion for the
maintenance of church officers, as the gospel commandeth to be offered to
them, freely and bountifully, 2 Cor. ix. 5, 6, 7. According as Hezekiah
commanded the people to give to the priests and Levites the portions
appointed by the law, _that they might be encouraged in the law of the
Lord_, 2 Chron. xxxi. 4.
“Thirdly, the furnishing the church with set officers, depending much
upon erecting and maintenance of schools, and good education of youth,
and it lying chiefly in the hand of the magistrate to provide for the
furthering thereof, they may therefore and should so far provide for the
churches as to erect schools, take care for fit governors and tutors:
and commend it to all the churches, if they see it meet, that in all
the churches within the jurisdiction, once in a year, and if it may be,
the sabbath before the general court of election, there be a free-will
offering of all people for the maintenance of such schools: and the
monies of every town so given, to be brought on the day of election to
the treasury of the college, and the monies to be disposed by such who
are so chosen for the disposing thereof.”
_Truth._ In the choice of officers, it is very obscure what they mean by
this supreme power of Christ Jesus sending to preach.
We know the commission of the Lord Jesus to his first messengers to go
into all nations to preach and gather churches, and they were immediately
sent forth by him. But Mr. Cotton elsewhere holdeth, that there is now
extant no immediate ministry from Christ, but mediate, that is, from the
church.
Let us first see how they agree with themselves, and secondly how they
agree with the magistrate in this business.
[Sidenote: In the first pattern there is a converting ministry to gather
the church or flock of Christ.]
First, if they hold a sending forth to preach by Christ’s supreme power,
according to Matt. xxviii., Mark xvi., Rom. x., they must necessarily
grant a time when the church is not, but is to be constituted out of the
nations and peoples now converted by this preaching: whence, according to
the course of scripture, the nature of the work, and their own grant in
this place, it is apparent that there is a ministry before the church,
gathering and espousing the church to Christ: and therefore their own
tenent must needs be too light, viz. that there is no ministry but that
which is mediate from the church.
_Peace._ Blessed Truth, this doctrine of a ministry before the church,
is harsh and deep, yet most true, most sweet. Yet you know their ground,
that two or three godly persons may join themselves together, become a
church, make officers, send them forth to preach, to convert, to baptize,
and gather new churches.
[Sidenote: No precedent of any people in the gospel converting and
gathering themselves without some messenger sent from the Lord to effect
those ends.]
_Truth._ I answer, first, we find not in the first institution and
pattern, that ever any such two, or three, or more, did gather and
constitute themselves a church of Christ, without a ministry sent from
God to invite and call them by the word, and to receive them unto
fellowship with God upon the receiving of that word and message. And
therefore it may very well be queried, how, without such a ministry,
two or three become a church? and how the power of Christ is conveyed
unto them? who espoused this people unto Jesus Christ, as the church at
Corinth was espoused by Paul? 2 Cor. xi. 2. If it be said, themselves: or
if it be said, the scriptures: let one instance be produced in the first
patterns and practices of such a practice.
It hath been generally confessed, that there is no coming to the
marriage-feast without a messenger inviting, sent from God to the souls
of men, Matt. xxii., Luke xiv., Rom. x.
We find when the Thessalonians turned to God from their idols, to serve
the living and true God, 1 Thess. i. 9, it pleased God to bring a word of
power unto them by the mouth of Paul, in the same place.
_Peace._ You know, dear Truth, it is a common plea, that God’s people now
are converted already, and therefore may congregate themselves, &c.
_Truth._ Two things must here be cleared.
[Sidenote: Professed public conversion is not only from sins against the
second table in personal repentance, but from false worship also.]
First, doth their conversion amount to external turning from idols, 1
Thess. i. 9, beside their internal repentance, faith, love? &c. Secondly,
who wrought this conversion, who begot these children? for though the
Corinthians might have ten thousand teachers, yet Paul had begotten them
by the word.
It is true, as Mr. Cotton himself elsewhere acknowledgeth, God sendeth
many preachers in the way of his providence, even in Babel mystical,
though not according to his ordinance and institution. So even in the
wilderness God provideth for the sustentation of the woman, Rev. xii.; by
which provision, even in the most popish times and places, yea, and by
most false and popish callings (now in this lightsome age confessed so to
be), God hath done great things to the personal conversion, consolation,
and salvation of his people.
[Sidenote: A true ministry necessary before conversion, and therefore
before the church, in the first pattern.]
But as there seems yet to be desired such constitution of the Christian
church, as the first institution and pattern calls for: so also such a
calling and converting of God’s people from anti-christian idols to the
Christian worship: and therefore such a ministry, according to the first
pattern, sent from Christ Jesus to renew and restore the worship and
ordinances of God in Christ.
[Sidenote: The true way of the ministry sent with that commission, Matt.
xxviii. discussed.]
Lastly, if it should be granted that without a ministry sent from Christ
to gather churches, that God’s people in this country may be called,
converted from anti-christian idols, to the true worship of God in the
true church estate and ordinances, will it not follow that in all other
countries of the world God’s elect must or may be so converted from their
several respective false worships and idolatries, and brought into the
true Christian church estate without such a ministry sent unto them? Or
are there two ways appointed by the Lord Jesus, one for this country,
and another for the rest of the world? Or lastly, if two or three more,
without a ministry, shall arise up, become a church, make ministers,
&c., I ask, whether those two or three, or more, must not be accounted
immediately and extraordinarily stirred up by God? and whether this be
that supreme power of Christ Jesus, which they speak of, sending forth
two or three private persons to make a church and ministers, without a
true ministry of Christ Jesus first sent unto themselves? Is this that
commission, which all ministers pretend unto, Matt. xxviii. 19, &c.
first, in the hands of two or three private persons becoming a church,
without a mediate call from which church, say they, there can be no true
ministry, and yet also confess that Christ sendeth forth to preach by
his supreme power, and the magistrate by his power subordinate to gather
churches?
CHAP. CIV.
_Peace._ You have taken great pains to show the irreconcilableness of
those their two assertions, viz., First, there is now no ministry, as
they say, but what is mediate from the church; and yet, secondly, Christ
Jesus sends preachers forth by his supreme power to gather the church. I
now wait to hear, how, as they say, “the magistrate may send forth by his
power subordinate to gather churches, enforcing the people to hear,” &c.
[Sidenote: The civil magistrate not betrusted with gathering of churches.]
_Truth._ If there be a ministry sent forth by Christ’s supreme power, and
a ministry sent forth by the magistrate’s subordinate power, to gather
churches—I ask, what is the difference between these two? Is there any
gathering of churches but by that commission, Matt. xxviii. Teach and
baptize? And is the civil magistrate entrusted with a power from Christ,
as his deputy, to give this commission, and so to send out ministers to
preach and baptize?
[Sidenote: If the magistrate, then much more the people of the world,
from whom the magistrates receive their power.]
As there is nothing in the Testament of Christ concerning such a
delegation or assignment of such power of Christ to the civil magistrate:
so I also ask, since in every free state civil magistrates have no power
but what the peoples of those states, lands, and countries betrust them
with, whether or no, by this means, it must not follow, that Christ
Jesus hath left with the peoples and nations of the world his spiritual
kingly power to grant commissions, and send out ministers to themselves,
to preach, convert, and baptize themselves? How inevitably this follows
upon their conclusion of power in magistrates to send, &c., and what
unchristian and unreasonable consequences must flow from hence, let all
consider in the fear of God.
[Sidenote: Jehoshaphat (2 Chron. xvii.) a figure of Christ Jesus in his
church, not of the civil magistrate in the state.]
Jehoshaphat’s sending forth the Levites to teach in Judah, &c., as they
allege it not, so elsewhere it shall more fully appear to be a type
and figure of Christ Jesus, the only king of his church, providing for
the feeding of his church and people by his true Christian priests and
Levites, viz., the ministry which in the gospel he hath appointed.
CHAP. CV.
_Peace._ We have examined the ministry, be pleased, dear Truth, to speak
to the second branch of this head: viz., the maintenance of it. They
affirm that the magistrate may force out the minister’s maintenance from
all that are taught by them, and that after the pattern of Israel; and
the argument from 1 Cor. ix., Gal. vi. 6.
_Truth._ This theme, viz., concerning the maintenance of the priests and
ministers of worship, is indeed the apple of the eye, the Diana of the
[Ephesians,[214]] &c.; yet all that love Christ Jesus in sincerity, and
souls in and from him, will readily profess to abhor filthy lucre, Tit.
i. 7, and the wages of Balaam, both more common and frequent than easily
is discernible.
[Sidenote: Gal. vi. 6, concerning the maintenance of the ministry,
examined.]
To that scripture, Gal. vi. 6, _Let him that is taught in the word make
him that teacheth partaker of all his goods_: I answer, that teaching was
of persons converted, believers entered into the school and family of
Christ, the church; which church being rightly gathered, is also rightly
invested with the power of the Lord Jesus, to force every soul therein by
spiritual weapons and penalties to do its duty.
But this forcing of the magistrate is intended and practised to all sorts
of persons, without as well as within the church, unconverted, natural
and dead in sin, as well as those that live and, feeding, enjoy the
benefits of spiritual food.
[Sidenote: Christ Jesus never appointed a maintenance of ministers from
the unconverted, and unbelieving.]
Now for those sorts of persons to whom Christ Jesus sends his word out of
church estate, Jews or Gentiles, according to the parable of Matt. xiii.
highway hearers, stony ground, and thorny ground hearers, we never find
tittle of any maintenance to be expected, least of all to be forced and
exacted, from them. By civil power they cannot be forced, for it is no
civil payment or business, no matter of Cæsar, but concerning God: nor by
spiritual power, which hath nothing to do with those which are without, 1
Cor. v.
It is reasonable to expect and demand of such as live within the state a
civil maintenance of their civil officers, and to force it where it is
denied. It is reasonable for a schoolmaster to demand his recompence for
his labour in his school; but it is not reasonable to expect or force
it from strangers, enemies, rebels to that city, from such as come not
within, or else would not be received into the school. What is the church
of Christ Jesus, but the city, the school, and family of Christ? the
officers of this city, school, family, may reasonably expect maintenance
from such they minister unto, but not from strangers, enemies, &c.
[Sidenote: They that compel men to hear, compel men also to pay for their
hearing and conversion.]
_Peace._ It is most true that sin goes in a link; for that tenent, that
all the men of the world may be compelled to hear Christ preached, and
enjoy the labours of the teacher as well as the church itself, forceth on
another also as evil, viz., that they should also be compelled to pay, as
being most equal and reasonable to pay for their conversion.
[Sidenote: Luke xiv. _Compel them_, examined.]
_Truth._ Some use to urge that text of Luke xiv. 23, _Compel them to
come in_. Compel them to mass, say the papists; compel them to church
and common prayer, say the protestants; compel them to the meeting, say
the New English.[215] In all these compulsions they disagree amongst
themselves; but in this, viz., Compel them to pay, in this they all agree.
[Sidenote: Two sorts of compulsion.]
There is a double violence, which both error and falsehood use to the
souls of men.
[Sidenote: Moral and civil compulsion.]
First, moral and persuasive; such was the persuasion first used to Joseph
by his mistress: such was the persuasions of Tamar from Ammon; such was
the compelling of the young man by the harlot, Prov. vii., she caught
him by her much fair speech and kisses. And thus is the whole world
compelled to the worship of the golden image, Dan. iii.
The second compulsion is civil; such as Joseph’s mistress began
to practise upon Joseph, to attain her whorish desires: such as
Ammon practised on Tamar, to satisfy his brutish lust; and such was
Nebuchadnezzar’s second compulsion, his fiery furnace, Dan. iii.; and
mystical Nebuchadnezzar’s killing all that receive not his mark, Rev.
xiii.
[Sidenote: The ministers of Christ Jesus compel with no other sword than
that of Christ’s mouth, the sword of the Spirit with two edges.]
The first sort of these violences, to wit, by powerful argument and
persuasion, the ministers of the gospel also use. Hence all those
powerful persuasions of wisdom’s maidens, Prov. ix. Hence, saith Paul,
_knowing the terror of the Lord, we persuade men_, 2 Cor. v.; and pull
some out of the fire, saith Jude; such must that compulsion be, Luke xiv.
23, viz., the powerful persuasions of the word, being that two-edged
sword coming out of the mouth of Christ Jesus in his true ministers, sent
forth to invite poor sinners to partake of the feast of the Lamb of God.
The civil ministers of the commonweal cannot be sent upon this business
with their civil weapons and compulsions, but the spiritual minister of
the gospel, with his spiritual sword of Christ’s mouth, a sword with two
edges.
[Sidenote: The maintenance of the ministry spiritual.]
But more particularly, the contributions of Christ’s kingdom are all holy
and spiritual, though consisting of material earthly substance, (as is
water in baptism, bread and wine in the supper,) and joined with prayer
and the Lord’s supper, Acts ii. 42.
Hence as prayer is called God’s sacrifice, so are the contributions and
mutual supplies of the saints, sacrifices, Phil. iv. [18.]
[Sidenote: Natural men can neither truly worship nor maintain it.]
Hence, also, as it is impossible for natural men to be capable of
God’s worship, and to feed, be nourished, and edified by any spiritual
ordinance, no more than a dead child can suck the breast, or a dead
man feast; so also is it as impossible for a dead man, yet lodged in
the grave of nature, to contribute spiritually, I mean according to
scripture’s rule, as for a dead man to pay a reckoning.
I question not but natural men may for the outward act preach, pray,
contribute, &c.; but neither are they worshippers suitable to him who is
a Spirit, John iv. 24; nor can they, least of all, be forced to worship,
or the maintenance of it, without a guilt of their hypocrisy.
_Peace._ They will say, what is to be done for their souls?
_Truth._ The apostles, whom we profess to imitate, preached the word
of the Lord to unbelievers without mingling in worship with them, and
such preachers and preaching such as pretend to be the true ministry of
Christ ought to be and practise: not forcing them all their days to come
to church and pay their duties, either so confessing that this is their
religion unto which they are forced; or else that, as before, they are
forced to be of no religion all their days.
[Sidenote: Rebels not subdued by compliance, but resistance.]
The way to subdue rebels is not by correspondence and communion with
them, by forcing them to keep the city watches, and pay assessments, &c.,
which all may be practised, upon compulsion, treacherously; the first
work with such is powerfully to subdue their judgments and wills, to lay
down their weapons, and yield willing subjection, then come they orderly
into the city, and so to city privileges.
CHAP. CVI.
_Peace._ Please you now, dear Truth, to discuss the scriptures from the
Old Testament, Neh. xiii., and 2 Chron. xxxi.
[Sidenote: The national church of the Jews might well be forced to a
settled maintenance of their priests, but not so the Christian church.]
_Truth._ God gave unto that national church of the Jews that excellent
land of Canaan, and therein houses furnished, orchards, gardens,
vineyards, olive-yards, fields, wells, &c.; they might well, in this
settled abundance, and the promised continuation and increase of it,
afford a large temporal supply to their priests and Levites, even to the
tenth of all they did possess.
God’s people are now, in the gospel, brought into a spiritual land
of Canaan, flowing with spiritual milk and honey, and they abound
with spiritual and heavenly comforts, though in a poor and persecuted
condition; therefore an enforced settled maintenance is not suitable to
the gospel, as it was to the ministry of priests and Levites in the law.
Secondly, in the change of the church estate, there was also a change of
the priesthood and of the law, Heb. vii. [12.] Nor did the Lord Jesus
appoint that in his church, and for the maintenance of his ministry,
the civil sword of the magistrate; but that the spiritual sword of the
ministry should alone compel.
[Sidenote: The civil sword of the national church of the Jews, could not
type out a civil but a spiritual sword of the Christian church.]
3. Therefore the compulsion used under Hezekiah and Nehemiah, was by the
civil and corporal sword, a type (in that typical state) not of another
material and corporal, but of a heavenly and spiritual, even the sword of
the Spirit, with which Christ fighteth, Rev. ii. [12.] which is exceeding
sharp, entering in between the soul and spirit, Heb. iv. [12.] and
bringing every thought into captivity to the obedience of Christ Jesus.
He that submits not at the shaking of this sword, is cut off by it; and
he that despiseth this sword, all the power in the world cannot make him
a true worshipper, or by his purse a maintainer of God’s worship.
[Sidenote: No man should be bound to worship, nor maintain a worship,
against his own consent.]
Lastly, if any man professing to be a minister of Christ Jesus, shall
bring men before the magistrate, as the practice hath been, both in Old
and New England,[216] for not paying him his wages or his due: I ask, if
the voluntary consent of the party hath not obliged him, how can either
the officers of the parish, church, or of the civil state, compel this
or that man to pay so much, more or less, to maintain such a worship
or ministry? I ask further, if the determining what is each man’s due
to pay, why may they not determine the tenth and more, as some desired
(others opposing) in New England, and force men not only to maintenance,
but to a Jewish maintenance?
_Peace._ Yea; but, say they, is not the labourer worthy of his hire?
[Sidenote: Christ’s labourers worthy of their hire, but from them that
hire them.]
_Truth._ Yes, from them that hire him, from the church, to whom he
laboureth or ministereth, not from the civil state: no more than the
minister of the civil state is worthy of his hire from the church, but
from the civil state: in which I grant the persons in the church ought to
be assistant in their civil respects.
_Peace._ What maintenance, say they, shall the ministry of the gospel
have?
[Sidenote: What maintenance Christ hath appointed his ministers in the
gospel.]
_Truth._ We find two ways of maintenance for the ministry of the gospel
proposed for our direction in the New Testament.
First, the free and willing contribution of the saints, according to 1
Cor. xvi., Luke viii. 3, &c., upon which both the Lord Jesus, and his
ministers lived.
Secondly, the diligent work and labour of their own hands, as Paul tells
the Thessalonians, and that in two cases:
1. Either in the inabilities and necessities of the church.
2. Or for the greater advantage of Christ’s truth. As when Paul saw it
would more advantage the name of Christ, he denies himself, and falls to
work amongst the Corinthians and Thessalonians.
Let none call these cases extraordinary: for if persecution be the
portion of Christ’s sheep, and the business or work of Christ must be
dearer to us than our right eye or lives, such as will follow Paul, and
follow the Lord Jesus, must not think much at, but rejoice in, poverties,
necessities, hunger, cold, nakedness, &c. The stewards of Christ Jesus
must be like their Lord, and abhor to steal as the evil steward,
pretending that he shamed to beg, but peremptorily dig he could not.
CHAP. CVII.
_Peace._ One and the last branch, dear Truth, remains concerning schools.
“The churches,” say they, “much depend upon the schools, and the schools
upon the magistrates.”
[Sidenote: Universities of Europe a cause of universal sins and plagues;
yet schools honourable for tongues and arts.]
_Truth._ I honour schools for tongues and arts; but the institution of
Europe’s universities, devoting persons (as is said) for scholars in a
monastical way, forbidding marriage, and labour too, I hold as far from
the mind of Jesus Christ as it is from propagating his name and worship.
We count the universities the fountains, the seminaries, or seed-plots of
all piety; but have not those fountains ever sent what streams the times
have liked? and ever changed their taste and colour to the prince’s eye
and palate?
For any depending of the church of Christ upon such schools, I find not a
tittle in the Testament of Christ Jesus.
[Sidenote: Christ’s church his school, and all believers scholars.]
I find the church of Christ frequently compared to a school. All
believers are his disciples or scholars, yea, women also, Acts ix. 36,
_There was a certain disciple_, or scholar, _called Dorcas_.
Have not the universities sacrilegiously stolen this blessed name of
Christ’s scholars from his people? Is not the very scripture language
itself become absurd, to wit, to call God’s people, especially women, as
Dorcas, scholars?
_Peace._ Some will object, how shall the scriptures be brought to light
from out of popish darkness, except these schools of prophets convey them
to us?
_Truth._ I know no schools of prophets in the New Testament, but the
particular congregation of Christ Jesus, 1 Cor. xiv. And I question
whether any thing but sin stopped and dried up the current of the Spirit
in those rare gifts of tongues to God’s sons and daughters, serving so
admirably both for the understanding of the original scriptures, and also
for the propagating of the name of Christ.
[Sidenote: Who knows but God may again pour forth the gifts of tongues?]
Who knows but that it may please the Lord again to clothe his people with
a spirit of zeal and courage for the name of Christ; yea, and pour forth
those fiery streams again of tongues and prophecy in the restoration of
Zion?
[Sidenote: Tongues attainable out of Oxford or Cambridge.]
If it be not his holy pleasure so to do, but that his people with daily
study and labour must dig to come at the original fountains, God’s people
have many ways, besides the university, lazy and monkish, to attain to an
excellent measure of the knowledge of those tongues.
[Sidenote: Mr. Ainsworth.]
That most despised while living, and now much honoured Mr.
Ainsworth,[217] had scarce his peer amongst a thousand academians for the
scripture originals, and yet he scarce set foot within a college-walls.
CHAP. CVIII.
_Peace._ I shall now present you with their tenth head, viz., concerning
the magistrates’ power in matters of doctrine.
“That which is unjustly ascribed to the pope, is as unjustly ascribed to
the magistrates, viz., to have power of making new articles of faith,
or rules of life, or of pressing upon the churches to give such public
honour to the apocrypha writings, or homilies of men, as to read them to
the people in the room of the oracles of God.”
_Truth._ This position, simply considered, I acknowledge a most holy
truth of God, both against the pope, and the civil magistrates’
challenge, both pretending to be the vicars of Christ Jesus upon the
earth. Yet two things here I shall propose to consideration:—
[Sidenote: King Henry the Eighth set down in the pope’s chair in England.]
First, since the parliament of England thrust the pope out of his chair
in England, and set down King Henry the Eighth and his successors in
the pope’s room, establishing them supreme governors of the church of
England: since such an absolute government is given by all men to them to
be guardians of the first table and worship of God, to set up the true
worship, to suppress all false, and that by the power of the sword; and
therefore consequently they must judge and determine what the true is,
and what the false:—
[Sidenote: If the magistrate must punish in spiritual cases, he must of
necessity be judge in spiritual causes also.]
And since the magistrate is bound, by these authors’ principles, to see
the church, the church officers, and members do their duty, he must
therefore judge what is the church’s duty, and when she performs or not
performs it, or when she exceeds; so likewise when the ministers perform
their duty, or when they exceed it:—
And if the magistrate must judge, then certainly by his own eye, and not
by the eyes of others, though assembled in a national or general council:—
Then also, upon his judgment must the people rest, as upon the mind and
judgment of Christ, or else it must be confessed that he hath no such
power left him by Christ to compel the souls of men in matters of God’s
worship.
[Sidenote: Apocrypha, Common-prayer, and homilies, precious to our
forefathers.]
Secondly, concerning the apocrypha writings and homilies to be urged by
the magistrate to be read unto the people as the oracles of God: I ask,
if the homilies of England contain not in them much precious and heavenly
matter? Secondly, if they were not penned, at least many of them, by
excellent men for learning, holiness, and witness of Christ’s truth
incomparable? Thirdly, were they not authorized by that most rare and
pious prince, Edward VI., then head of the church of England?[218] With
what great solemnity and rejoicing were they received of thousands!
Yet now, behold their children after them sharply censure them for
apocrypha writings, and homilies thrust into the room of the word of
God, and so falling into the consideration of a false and counterfeit
scripture.
[Sidenote: A case.]
I demand of these worthy men, whether a servant of God might then
lawfully have refused to read or hear such a false scripture?
Secondly, if so, whether King Edward might have lawfully compelled such
a man to yield and submit, or else have persecuted him; yea, according
to the authors’ principles, whether he ought to have spared him; because
after the admonitions of such pious and learned men, this man shall now
prove a heretic, and as an obstinate person sinning against the light of
his own conscience?
In this case what shall the consciences of the subject do, awed by the
dread of the Most High? What shall the magistrate do, zealous for his
glorious reformation, being constantly persuaded by his clergy of his
lieutenantship received from Christ?
[Sidenote: Reformations are fallible. Bloody conclusions.]
Again, what privilege have those worthy servants of God, either in
Old or New England, to be exempted from the mistakes into which those
glorious worthies in King Edward’s time did fall? and if so, what bloody
conclusions are presented to the world, persuading men to pluck up by
the roots from the land of the living, all such as seem in their eyes
heretical or obstinate!
CHAP. CIX.
_Peace._ Dear Truth, what dark and dismal bloody paths do we walk in? How
is thy name and mine in all ages cried up, yet as an English flag in a
Spanish bottom, not in truth, but dangerous treachery and abuse both of
truth and peace!
[Sidenote: Eleventh head.]
We are now come to the eleventh head, which concerns the magistrates’
power in worship?
“First, they have power,” say they, “to reform things in the worship of
God in a church corrupted, and to establish the pure worship of God,
defending the same by the power of the sword against all those who shall
attempt to corrupt it.
“For first, the reigning of idolatry and corruption in religion is
imputed to the want of a king, Judges xvii. 5, 6.
“Secondly, remissness in reforming religion is a fault imputed to them
who suffered the high places in Israel, and in Gallio who cared not for
such things, Acts xviii. 17.
“Thirdly, forwardness this way is a duty not only for kings in the Old
Testament, but for princes under the New, 1 Tim. ii. 2; Rom. xiii. 4;
Esay. xlix. 23. Neither did the kings of Israel reform things amiss
as types of Christ, but as civil magistrates, and so exemplary to all
Christians. And here reformation in religion is commendable in a Persian
king, Ezra vii. 23. And it is well known that remissness in princes
of Christendom in matters of religion and worship, devolving the care
thereof only to the clergy, and so setting the horns thereof upon the
church’s head, hath been the cause of anti-christian inventions,
usurpations, and corruptions, in the worship and temple of God.
“Secondly, they have not power to press upon the churches stinted
prayers, or set liturgies, whether new or old, popish or others, under
colour of uniformity of worship, or moral goodness of them both for
matter and form, conceiving our arguments sent to our brethren in England
concerning this question to evince this truth.[219]
“Thirdly, they have no power to press upon the churches, neither by law,
as hath been said before, nor by proclamation and command, any sacred
significant ceremonies, whether more or less popish or Jewish rite, or
any other device of man, be it never so little in the worship of God,
under what colour soever of indifferency, civility, using them without
opinion of sanctity, public peace, or obedience to righteous authority,
as surplice, cross, kneeling at sacrament, salt and spittle in baptism,
holy days; they having been so accursed of God, so abused by man, the
imposing of some ever making way for the urging of more, the receiving of
some making the conscience bow to the burden of all.
“Fourthly, they have not power to govern and rule the acts of worship in
the church of God.
“It is with a magistrate in a state in respect of the acts of those who
worship in a church, as it is with a prince in a ship, wherein, though
he be governor of their persons, else he should not be their prince, yet
is not governor of the actions of the mariners, then he should be pilot:
indeed if the pilot shall manifestly err in his action, he may reprove
him, and so any other passenger may: or if he offend against the life
and goods of any, he may in due time and place civilly punish him, which
no other passenger can do; for, it is proper to Christ, the head of the
church, as to prescribe so to rule the actions of his own worship in the
ways of his servants, Esay. ix. 6, 7. The government of the church is
upon his shoulder, which no civil officer ought to attempt. And therefore
magistrates have no power to limit a minister, either to what he shall
preach or pray, or in what manner they shall worship God, lest hereby
they shall advance themselves above Christ, and limit his Spirit.”[220]
_Truth._ In this general head are proposed two things.
First, what the magistrate _ought_ to do positively, concerning the
worship of God.
Secondly. What he _may_ do in the worship of God.
What he ought to do is comprised in these particulars:—
First. He ought to reform the worship of God when it is corrupted.
Secondly. He ought to establish a pure worship of God.
Thirdly. He ought to defend it by the sword: he ought to restrain
idolatry by the sword, and to cut off offenders, as former passages have
opened.
For the proof of this positive part of his duty, are propounded three
sorts of scriptures.
First. From the practice of the kings of Israel and Judah.
Secondly. Some from the New Testament.
Thirdly. From the practice of kings of other nations.
Unto which I answer,—
[Sidenote: The argument from the Babylonian and Persian kings reminded.]
First. Concerning this latter, the Babylonian and Persian
kings—Nebuchadnezzar, Cyrus, Darius, Artaxerxes—I conceive I have
sufficiently before proved, that these idolatrous princes making such
acts concerning the God of Israel, whom they did not worship nor know,
nor meant so to do, did only permit, and tolerate, and countenance the
Jewish worship; and out of strong convictions that this God of Israel was
able to do them good, as well as their own gods, to bring wrath upon them
and their kingdoms, as they believed their own also did, in which respect
all the kings of the world may be easily brought to the like; but [they]
are no precedent or pattern for all princes and civil magistrates in the
world, to challenge or assume the power of ruling or governing the church
of Christ, and of wearing the spiritual crown of the Lord, which he alone
weareth in a spiritual way by his officers and governors after his own
holy appointment.
Secondly. For those of the New Testament I have, as I believe, fully and
sufficiently answered.
So also that prophecy of Isa. xlix. [23.]
[Sidenote: The precedent of the kings and governors of Israel and Judah,
examined. The state of Israel relating to spiritual matters proved
typical.]
Lastly. However I have often touched those scriptures produced from the
practice of the kings of Israel and Judah, yet, because so great a weight
of this controversy lies upon this precedent of the Old Testament, from
the duties of this nature enjoined to those kings and governors and their
practices, obeying or disobeying, accordingly commended or reproved, I
shall, with the help of Christ Jesus, the true King of Israel, declare
and demonstrate how weak and brittle this supposed pillar of marble is,
to bear up and sustain such a mighty burden and weight of so many high
concernments as are laid upon it. In which I shall evidently prove,
that the state of Israel as a national state, made up of spiritual
and civil power, so far as it attended upon the spiritual, was merely
figurative, and typing out the Christian churches consisting of both Jews
and Gentiles, enjoying the true power of the Lord Jesus, establishing,
reforming, correcting, defending in all cases concerning the kingdom and
government.
CHAP. CX.
_Peace._ Blessed be the God of truth, the God of peace, who hath so long
preserved us in this our retired conference without interruptions. His
mercy still shields us while you express and I listen to that so much
imitated, yet most inimitable state of Israel.
Yet, before you descend to particulars, dear Truth, let me cast one mite
into your great treasury, concerning that instance, just now mentioned,
of the Persian kings.
[Sidenote: The Persian kings make evidently against such as produce them
for maintenance of the doctrine of persecution.]
Methinks those precedents of Cyrus, Darius, and Artaxerxes, are strong
against New England’s tenent and practice. Those princes professedly
gave free permission and bountiful encouragement to the consciences of
the Jews to use and practise their religion, which religion was most
eminently contrary to their own religion and their country’s worship.
_Truth._ I shall, sweet Peace, with more delight pass on these rough
ways, from your kind acceptance and unwearied patience in attention.
In this discovery of that vast and mighty difference between that state
of Israel and all other states, only to be matched and paralleled by
the Christian church or Israel, I shall select some main and principal
considerations concerning that state, wherein the irreconcilable
differences and disproportion may appear.
First. I shall consider the very land and country of Canaan itself, and
present some considerations proving it to be a non-such.
[Sidenote: The land of Canaan chosen by God to be the seat of the church;
but under the New Testament all nations alike.]
First. This land was espied out, and chosen by the Lord, out of all the
countries of the world, to be the seat of his church and people, Ezek.
xx. 6.
But now there is no respect of earth, of places, or countries with
the Lord. So testified the Lord Jesus Christ himself to the woman of
Samaria, John iv. [21,] professing that neither at that mountain, nor at
Jerusalem, should men worship the Father.
While that national state of the church of the Jews remained, the tribes
were bound to go up to Jerusalem to worship, Ps. cxxii. But now, _in
every nation_, not the whole land or country as it was with Canaan, _he
that feareth God and worketh righteousness, is accepted with him_, Acts
x. 35. This then appeared in that large commission of the Lord Jesus to
his first ministers: _Go into all nations_, and not only into Canaan, to
carry tidings of mercy, &c.
Secondly. The former inhabitants thereof, seven great and mighty nations,
Deut. vii. 1, were all devoted to destruction by the Lord’s own mouth,
which was to be performed by the impartial hand of the children of
Israel, without any sparing or showing mercy.
[Sidenote: The inhabitants of Canaan’s land, every soul, to be put to
death, that the Israelites might enjoy their possessions: not so now.]
But so now it hath not pleased the Lord to devote any people to present
destruction, commanding his people to kill and slay without covenant or
compassion, Deut. vii. 2.
Where have emperors, kings, or generals an immediate call from God to
destroy whole cities, city after city, men, women, children, old and
young, as Joshua practised? Josh. vi. and x., &c.
This did Israel to these seven nations, that they themselves might
succeed them in their cities, habitations, and possessions.
This only is true in a spiritual antitype, when God’s people by the
sword, the two-edged sword of God’s Spirit, slay the ungodly and become
heirs, yea, fellow heirs with Christ Jesus, Rom. viii. 17. God’s meek
people inherit the earth, Matt. v. [5.] They mystically, like Noah, Heb.
xi. 7, condemn the whole unbelieving world, both by present and future
sentence, 1 Cor. vi. 2.
CHAP. CXI.
[Sidenote: The very material, gold and silver, of Canaan’s images,
typically to be abhorred.]
Thirdly. The very materials, the gold and silver of the idols of this
land, were odious and abominable, and dangerous to the people of Israel,
that they might not desire it, nor take it to themselves, Deut. vii. 25,
26, lest themselves also become a curse, and like unto those cursed,
abominable things. Whereas we find not any such accursed nature in the
materials of idols or images now; but that, the idolatrous forms being
changed, the silver and gold may be cast and coined, and other materials
lawfully employed and used.
Yet this we find in the antitype, that gold, silver: yea, house, land:
yea, wives, children: yea, life itself, as they allure and draw us from
God in Christ, are to be abominated and hated by us, without which hatred
and indignation, against the most plausible and pleasing enticings, from
CHRIST JESUS, it is impossible for any man to be a true Christian, Luke
xiv. 26.
[Sidenote: The land of Canaan ceremonially holy.]
Fourthly. This land, this earth, was a holy land, Zech. ii. 12.
Ceremonially and typically holy, fields, gardens, orchards, houses, &c.,
which holiness the world knows not now in one land or country, house,
field, garden, &c., one above another.
[Sidenote: Greater holiness in the antitype under the gospel, than in the
types under the law.]
Yet in the spiritual land of Canaan, the Christian church, all things
are made holy and pure, in all lands, to the pure, Tit. i. [15;] meats
and drinks are sanctified, that is, dedicated to the holy use of the
thankful believers, 1 Tim. iv. 5; yea, and the unbelieving husband, wife,
and their children, are sanctified and made holy to believers, insomuch
that that golden inscription, peculiar to the forehead of the high
priest, _Holiness to Jehovah_, shall be written upon the very bridles of
the horses, as all are dedicated to the service of Christ Jesus in the
gospel’s peace and holiness.
[Sidenote: The land of Canaan Jehovah’s land.]
Fifthly. The Lord expressly calls it his own land, Lev. xxv. 23; Hos. ix.
3, _Jehovah’s land_, a term proper unto spiritual Canaan, the church of
God, which must needs be in respect of his choice of that land to be the
seat and residence of his church and ordinances.
But now the partition-wall is broken down, and in respect of the Lord’s
special propriety to one country more than another, what difference
between Asia and Africa, between Europe and America, between England and
Turkey, London and Constantinople?
[Sidenote: Emanuel’s land: so no land or country more than another.]
This land, among many other glorious titles given to it, was called
Emanuel’s land, that is, God with us, Christ’s land, or Christian land,
Isa. viii. 8.
But now, Jerusalem from above is not material and earthly, but spiritual,
Gal. iv. [25;] Heb. xii. [22.] Material Jerusalem is no more the Lord’s
city than Jericho, Nineveh, or Babel, in respect of place or country:
for even at Babel literal, was a church of Jesus Christ, 1 Pet. v. [13.]
It is true, that anti-christ hath christened all those countries whereon
the whore sitteth, Rev. xvii., with the title of Christ’s land, or
Christian land.
[Sidenote: The blasphemous titles of the christened and Christian world.]
And Hundius, in his map of the Christian world, makes this land to
extend to all Asia, a great part of Africa, all Europe, and a vast
part of America, even so far as his unchristian christening hath gone.
But as every false Christ hath false teachers, false Christians, false
faith, hope, love, &c., and in the end false salvation, so doth he also
counterfeit the false name of Christ, Christians, Christian land or
country.
[Sidenote: The material land of Canaan was to keep her sabbaths, so no
material land or country now.]
Sixthly. This land was to keep her sabbaths unto God. Six years they were
to sow their fields, and prune their vines, but in the seventh year they
were not to sow their fields, nor prune their vineyards, but to eat that
which grew of itself or own accord.
But such observations doth not God now lay upon any fields, vineyards,
&c., under the gospel.
[Sidenote: God feedeth his sometimes immediately.]
Yet, in the spiritual land of Canaan, the true church, there is a
spiritual soul-rest or sabbath, a quiet depending upon God, a living by
faith in him, a making him our portion, and casting all care upon him who
careth for us: yea, sometimes he feedeth his by immediate, gracious works
of providence, when comforts arise out of the earth, without secondary
means or causes, as here, or as elsewhere, manna descended from heaven.
Seventhly. Such portions and possessions of lands, fields, houses,
vineyards, were sold with caution or proviso of returning again in the
year of jubilee to the right owners, Lev. xxv. 23.
Such cautions, such provisos, are not now enjoined by God in the sale
of lands, fields, inheritances, nor no such jubilee or redemption to be
expected.
[Sidenote: The jubilee of Canaan a type of restitution and redemption in
the gospel.]
Yea, this also finds a fulfilling in the spiritual Canaan, or church of
God, unto which the silver trumpet of jubilee, the gospel, hath sounded
a spiritual restitution of all their spiritual rights and inheritances,
which either they have lost in the fall of the first man Adam, or in
their particular falls, when they are captive, and sold unto sin, Rom.
vii. [14,] or, lastly, in the spiritual captivity of Babel’s bondage. How
sweet then is the name of a Saviour, in whom is the joyful sound of a
deliverance and redemption!
[Sidenote: Canaan’s land a type of the kingdom of God on earth and in
heaven. Why Naboth refused to part with a garden plot to his king, upon
hazard of his life.]
Eighthly. This land or country was a figure or type of the kingdom of
heaven above, begun here below in the church and kingdom of God, Heb.
iv. 8; Heb. xi. 9, 10. Hence was a birthright so precious in Canaan’s
land: hence Naboth so inexorable and resolute in refusing to part with
his inheritance to King Ahab, counting all Ahab’s seeming reasonable
offers most unreasonable, as soliciting him to part with a garden plot of
Canaan’s land, though his refusal cost him his very life.
What land, what country now is Israel’s parallel and antitype, but that
holy mystical nation, the church of God, peculiar and called out to
him out of every nation and country, 1 Pet. ii. 9. In which every true
spiritual Naboth hath his spiritual inheritance, which he dares not part
with, though it be to his king or sovereign, and though such his refusal
cost him this present life.
CHAP. CXII.
_Peace._ Doubtless that Canaan land was not a pattern for all lands: it
was a non-such, unparallelled, and unmatchable.
[Sidenote: The difference of the people of Israel and all other peoples.]
_Truth._ Many other considerations of the same nature I might annex, but
I pick here and there a flower, and pass on to a second head concerning
the people themselves, wherein the state of the people shall appear
unmatchable: but only by the true church and Israel of God.
[Sidenote: The people of Israel the seed of one man.]
First. The people of Israel were all the seed or offspring of one man,
Abraham, Psalm cv. 6, and so downward the seed of Isaac and Jacob, hence
called the Israel of God, that is, wrestlers and prevailers with God,
distinguished into twelve tribes, all sprung out of Israel’s loins.
But now, few nations of the world but are a mixed seed; the people of
England especially: the Britons, Picts, Romans, Saxons, Danes, and
Normans, by a wonderful providence of God, being become one English
people.
[Sidenote: Only made good in the spiritual seed, the regenerate, or
new-born.]
Only the spiritual Israel and seed of God, the new born, are but one.
Christ is the seed, Gal. iii. [16,] and they only that are Christ’s are
only Abraham’s seed, and heirs according to the promise.
This spiritual seed is the only antitype of the former figurative and
typical. A seed which all Christians ought to propagate, yea, even the
unmarried men and women who are not capable of natural offspring, for
thus is this called the seed of Christ (who lived and died unmarried),
Isa. lix. 21.
Secondly. This people was selected and separated to the Lord, his
covenant and worship, from all the people and nations of the world
beside, to be his peculiar and only people, Lev. xx. 26, &c.
[Sidenote: The people of Israel separate from all nations in spiritual,
and in some civil things.]
Therefore, such as returned from Babylon to Jerusalem, they separated
themselves to eat the passover, Ezra vi. [21.] And in that solemn
humiliation and confession before the Lord, Neh. ix. [2,] the children of
Israel separated themselves from all strangers.
This separation of theirs was so famous, that it extended not only to
circumcision, the passover, and matters of God’s worship, but even to
temporal and civil things: thus (Ezra ix.) they separated or put away
their very wives, which they had taken of the strange nations, contrary
to the commandment of the Lord.
[Sidenote: No nation so separated to God in the gospel, but only the
new-born Israel that fear God in every nation.]
But where hath the God of heaven, in the gospel, separated whole nations
or kingdoms, English, Scotch, Irish, French, Dutch, &c., as a peculiar
people and antitype of the people of Israel? Yea, where the least footing
in all the scripture for a national church after Christ’s coming?
Can any people in the world pattern this sampler but the new-born Israel,
such as fear God in every nation, Acts x. 35, commanded to come forth,
and separate from all unclean things or persons? 2 Cor. vi. [17,] and
though not bound to put away strange wives as Israel did, because of that
peculiar respect upon them in civil things, yet to be holy or set apart
to the Lord in all manner of civil conversation, 1 Pet. i. 15: only to
marry in the Lord, yea, and to marry as if they married not, 1 Cor. vii.
[29:] yea, to hate wife and children, father, mother, house, and land,
yea, and life itself for the Lord Jesus, Luke xiv. 26.
[Sidenote: The whole people of Israel miraculously brought forth of
Egypt.]
Thirdly. This seed of Abraham thus separate from all people unto the
Lord, was wonderfully redeemed and brought from Egypt bondage, through
the Red Sea, and the wilderness, unto the land of Canaan, by many strange
signs and wonderful miracles, wrought by the out-stretched hand of the
Lord, famous and dreadful, and to be admired by all succeeding peoples
and generations, Deut. iv. 32-34, _Ask now from one side of the heaven
unto the other, whether there hath been such a thing as this?_ &c.
[Sidenote: Not so any whole nation now.]
And we may ask again from one side of the heaven unto the other, whether
the Lord hath now so miraculously redeemed and brought unto himself any
nation or people, as he did this people of Israel.
_Peace._ The English, Scotch, Dutch, &c., are apt to make themselves the
parallels, as wonderfully come forth of popery, &c.
_Truth._ 1. But first, whole nations are no churches under the gospel.
[Sidenote: Popery not so easily turned from as is conceived.]
2. Secondly, bring the nations of Europe professing protestantism to the
balance of the sanctuary, and ponder well whether the body, bulk, the
general, or one hundredth part of such peoples, be truly turned to God
from popery:—
Who knows not how easy it is to turn, and turn, and turn again, whole
nations from one religion to another?
[Sidenote: Wonderful turnings in religion in twelve years’ compass in
England.]
Who knows not that within the compass of one poor span of twelve years’
revolution, all England hath become from half papist, half protestant, to
be absolute protestants; from absolute protestants, to absolute papists;
from absolute papists, changing as fashions, to absolute protestants?
[Sidenote: The pope not unlike to recover his monarchy over Europe before
his downfall.]
I will not say, as some worthy witnesses of Christ have uttered, that
all England and Europe must again submit their fair necks to the pope’s
yoke; but this I say, many scriptures concerning the destruction of the
beast and the whore look that way. And I add, they that feel the pulse of
the people seriously, must confess that a victorious sword and a Spanish
inquisition will soon make millions face about as they were in the
forefathers’ time.
CHAP. CXIII.
_Peace._ Oh! that the steersmen of the nations might remember this, be
wise and kiss the Son, lest he go on in this his dreadful anger, and dash
them in pieces here and eternally.
[Sidenote: Who are now the true seed of Abraham.]
_Truth._ I therefore, thirdly, add, that only such as are Abraham’s
seed, circumcised in heart, new-born, Israel (or wrestlers with God),
are the antitype of the former Israel; these are only the holy nation,
1 Pet. ii. 9; wonderfully redeemed from the Egypt of this world, Tit.
ii. 14; brought through the Red Sea of baptism, 1 Cor. x. 2; through
the wilderness of afflictions, and of the peoples, Deut. viii., Ezek.
xx., into the kingdom of heaven begun below, even that Christian land of
promise where flow the everlasting streams and rivers of spiritual milk
and honey.
[Sidenote: The people of Israel all holy in a typical holiness.]
Fourthly, all this people universally, in typical and ceremonial respect,
were holy and clean in this their separation and sequestration unto God,
Exod. xix. 5. Hence, even in respect of their natural birth in that
land, they were a holy seed, and Ezra makes it the matter of his great
complaint, Ezra ix. 1, 2,—_The holy seed have mingled themselves._
But where is now that nation, or country, upon the face of the earth,
thus clean and holy unto God, and bound to so many ceremonial cleansings
and purgings?
[Sidenote: All nations now alike since the coming of the Lord Jesus.]
Are not all the nations of the earth alike clean unto God? or rather,
alike unclean, until it pleaseth the Father of mercies to call some
out to the knowledge and grace of his Son, making them to see their
filthiness, and strangeness from the commonweal of Israel, and to wash in
the blood of the Lamb of God?
This taking away the difference between nation and nation, country and
country, is most fully and admirably declared in that great vision of
all sorts of living creatures presented unto Peter, Acts x.; whereby it
pleased the Lord to inform Peter of the abolishing of the difference
between Jew and Gentile in any holy or unholy, clean or unclean respect.
[Sidenote: The children of Israel a figure of the Israel, or people, of
God only under the gospel.]
Fifthly—not only to speak of all, but to select one or two more—this
people of Israel in that national state were a type of all the children
of God in all ages under the profession of the gospel, who are therefore
called the children of Abraham, and the Israel of God, Gal. iii. and Gal.
vi. [16.] A kingly priesthood and holy nation, 1 Pet. ii. 9, in a clear
and manifest antitype to the former Israel, Exod. xix. 6.
Hence Christians now are figuratively, in this respect, called Jews, Rev.
iii. [9.] where lies a clear distinction of the true and false Christian
under the consideration of the true and false Jew: _Behold I will make
them of the synagogue of Satan that say they are Jews and are not, but do
lie_, Rev. iii. [9.] But such a typical respect we find not now upon any
people, nation, or country of the whole world; but out of all nations,
tongues, and languages is God pleased to call some, and redeem them to
himself, Rev. v. 9; and hath made no difference between the Jews and
Gentiles, Greeks and Scythians, Gal. iii. [28.] who by regeneration, or
second birth, become the Israel of God, Gal. vi. [16.] the temple of God,
1 Cor. iii. [17.] and the true Jerusalem, Heb. xii. [22.]
[Sidenote: The people of Israel different from all the world in their
figurative and ceremonial worships.]
Lastly, all this whole nation, or people, as they were of one typical
seed of Abraham, and sealed with a shameful and painful ordinance of
cutting off the foreskin, which differenced them from all the world
beside: so also were they bound to such and such solemnities of
figurative worships. Amongst many others I shall end this passage
concerning the people with a famous observation out of Num. ix. 13, viz.,
all that whole nation was bound to celebrate and keep the feast of the
passover in his season, or else they were to be put to death. But doth
God require a whole nation, country, or kingdom now thus to celebrate the
spiritual passover, the supper and feast of the Lamb Christ Jesus, at
such a time once a year, and that whosoever shall not so do shall be put
to death? What horrible profanations, what gross hypocrisies, yea, what
wonderful desolations, sooner or later, must needs follow upon such a
course!
[Sidenote: Israel, God’s only church, might well renew that national
covenant and ceremonial worship, which other nations cannot imitate.]
It is true, the people of Israel, brought into covenant with God in
Abraham, and so successively born in covenant with God, might, in that
state of a national church, solemnly covenant and swear that whosoever
would not seek Jehovah, the God of Israel, should be put to death, 2
Chron. xv. [12, 13.] whether small or great, whether man or woman.
But may whole nations or kingdoms now, according to any one tittle
expressed by Christ Jesus to that purpose, follow that pattern of Israel,
and put to death all, both men and women, great and small, that according
to the rules of the gospel are not born again, penitent, humble,
heavenly, patient? &c. What a world of hypocrisy from hence is practised
by thousands, that for fear will stoop to give that God their bodies in a
form, whom yet in truth their hearts affect not!
[Sidenote: The hypocrisy, profanations, and slaughters which such
imitations now in the gospel produce.]
Yea, also what a world of profanation of the holy name and holy
ordinances of the Lord, in prostituting the holy things of God, like
the vessels of the sanctuary, Dan. v., to profane, impenitent, and
unregenerate persons!
Lastly, what slaughters, both of men and women, must this necessarily
bring into the world, by the insurrections and civil wars about religion
and conscience! Yea, what slaughters of the innocent and faithful
witnesses of Christ Jesus, who choose to be slain all the day long for
Christ’s sake, and to fight for their Lord and Master Christ, only with
spiritual and Christian weapons!
CHAP. CXIV.
_Peace._ It seems, dear Truth, a mighty gulf between that people and
nation, and the nations of the world then extant and ever since.
_Truth._ As sure as the blessed substance to all those shadows, Christ
Jesus, is come, so unmatchable and never to be parallelled by any
national state was that Israel in the figure, or shadow.
And yet the Israel of God now, the regenerate or new born, the
circumcised in heart by repentance and mortification, who willingly
submit unto the Lord Jesus as their only King and Head, may fitly
parallel and answer that Israel in the type, without such danger of
hypocrisy, of such horrible profanations, and of firing the civil state
in such bloody combustions, as all ages have brought forth upon this
compelling a whole nation or kingdom to be the antitype of Israel.
[Sidenote: The difference of the kings and governors of Israel from all
kings and governors of the world. First, they were all members of the
church.]
_Peace._ Were this light entertained, some hopes would shine forth for my
return and restoration.
_Truth._ I have yet to add a third consideration, concerning the kings
and governors of that land and people.
They were to be, unless in their captivities, of their brethren, members
of the true church of God: as appears in the history of Moses, the elders
of Israel, and the judges and kings of Israel afterward.
But first, who can deny but that there may be now many lawful governors,
magistrates, and kings, in the nations of the world, where is no true
church of Jesus Christ?
[Sidenote: Excellent talents vouchsafed by God to unregenerate persons.]
Secondly, we know the many excellent gifts wherewith it hath pleased God
to furnish many, enabling them for public service to their countries both
in peace and war, as all ages and experience testify, on whose souls
he hath not yet pleased to shine in the face of Jesus Christ: which
gifts and talents must all lie buried in the earth, unless such persons
may lawfully be called and chosen to, and improved in public service,
notwithstanding their different or contrary conscience or worship.
[Sidenote: A doctrine contrary to all true piety and humanity itself.]
Thirdly, if none but true Christians, members of Christ Jesus, might
be civil magistrates, and publicly entrusted with civil affairs, then
none but members of churches, Christians, should be husbands of wives,
fathers of children, masters of servants. But against this doctrine the
whole creation, the whole world, may justly rise up in arms, as not only
contrary to true piety, but common humanity itself. For if a commonweal
be lawful amongst men that have not heard of God nor Christ, certainly
their officers, ministers, and governors must be lawful also.
[Sidenote: The papists’ doctrine of deposing magistrates, confessed in
effect to be true by the protestants.]
Fourthly, it is notoriously known to be the dangerous doctrine professed
by some papists, that princes degenerating from their religion, and
turning heretics, are to be deposed, and their subjects actually
discharged from their obedience. Which doctrine all such must necessarily
hold, however most loath to own it, that hold the magistrate guardian of
both tables; and consequently such a one as is enabled to judge, yea,
and to demonstrate to all men the worship of God: yea, and being thus
governor and head of the church, he must necessarily be a part of it
himself; which when by heresy he falls from—though it may be by truth,
miscalled heresy—he falls from his calling of magistracy, and is utterly
disabled from his (pretended) guardianship and government of the church.
[Sidenote: No civil magistrate Christian in Christ’s time.]
Lastly, we may remember the practice of the Lord Jesus and his followers,
commanding and practising obedience to the higher powers, though we find
not one civil magistrate a Christian in all the first churches. But
contrarily, the civil magistrate at that time was the bloody beast, made
up (as Daniel seems to imply concerning the Roman state, Dan. vii. 7) of
the lion, the bear, and the leopard, Rev. xiii. 2.
CHAP. CXV.
_Peace._ By these weights we may try the weight of that commonly received
and not questioned opinion, viz., that the civil state and the spiritual,
the church and the commonweal, they are like Hippocrates’ twins, they are
born together, grow up together, laugh together, weep together, sicken
and die together.
[Sidenote: Five demonstrative arguments proving the unsoundness of that
maxim: the church and the commonwealth are like Hippocrates’ twins.]
Truth. A witty, yet a most dangerous fiction of the father of lies, who,
hardened in rebellion against God, persuades God’s people to drink down
such deadly poison, though he knows the truth of these five particulars,
which I shall remind you of:—
[Sidenote: Many flourishing states without a true church.]
First, many flourishing states in the world have been and are at this
day, which hear not of Jesus Christ, and therefore have not the presence
and concurrence of a church of Christ with them.
[Sidenote: Many of God’s people far off from a true church state, yet fit
for civil services.]
Secondly, there have been many thousands of God’s people, who in their
personal estate and life of grace were awake to God; but in respect of
church estate, they knew no other than a church of dead stones, the
parish church; or though some light be of late come in through some
cranny, yet they seek not after, or least of all are joined to any true
church of God, consisting of living and believing stones.
So that by these New English ministers’ principles, not only is the door
of calling to magistracy shut against natural and unregenerate men,
though excellently fitted for civil offices, but also against the best
and ablest servants of God, except they be entered into church estate: so
that thousands of God’s own people, excellently qualified, not knowing or
not entering into such a church estate, shall not be accounted fit for
civil services.
[Sidenote: God’s people permitted and favoured by idolaters.]
Thirdly, admit that a civil magistrate be neither a member of a true
church of Christ, if any be in his dominions, nor in his person fear God,
yet may he (possibly) give free permission without molestation, yea,
and sometimes encouragement and assistance, to the service and church
of God. Thus we find Abraham permitted to build and set up an altar to
his God wheresoever he came, amongst the idolatrous nations in the land
of Canaan. Thus Cyrus proclaims liberty to all the people of God in his
dominions, freely to go up and build the temple of God at Jerusalem, and
Artaxerxes after him confirmed it.
Thus the Roman emperors, and governors under them, permitted the church
of God, the Jews, in the Lord Christ’s time, their temple and worship,
although in civil things they were subject to the Romans.
[Sidenote: Christ’s church gathered and governed without the help of an
arm of flesh.]
Fourthly, the scriptures of truth and the records of time concur in
this, that the first churches of Christ Jesus, the lights, patterns, and
precedents to all succeeding ages, were gathered and governed without
the aid, assistance, or countenance of any civil authority, from which
they suffered great persecutions for the name of the Lord Jesus professed
amongst them.
The nations, rulers, and kings of the earth, tumultuously rage against
the Lord and his anointed, Ps. ii. 1, 2. Yet, ver. 6, it hath pleased the
Father to set the Lord Jesus King upon his holy hill of Zion.
Christ Jesus would not be pleased to make use of the civil magistrate
to assist him in his spiritual kingdom, nor would he yet be daunted or
discouraged in his servants by all their threats and terrors: for love is
strong as death, and the coals thereof give a most vehement flame, and
are not quenched by all the waters and floods of mightiest opposition,
Cant. viii. [6, 7.]
[Sidenote: Christ’s true spouse, chaste and faithful to Christ Jesus, in
the midst of fears or favours from the world.]
Christ’s church is like a chaste and loving wife, in whose heart is fixed
her husband’s love, who hath found the tenderness of his love towards
her, and hath been made fruitful by him, and therefore seeks she not the
smiles, nor fears the frowns, of all the emperors in the world to bring
her Christ unto her, or keep him from her.
[Sidenote: The ten horns, Rev. xiii. and xvii.]
Lastly, we find in the tyrannical usurpations of the Romish anti-christ,
the ten horns—which some of good note conceive to be the ten kingdoms
into which the Roman empire was quartered and divided—are expressly said,
Rev. xvii. 13, to have one mind to give their power and strength unto the
beast; yea, ver. 17, their kingdom unto the beast, until the works of
God shall be fulfilled. Whence it follows, that all those nations that
are gilded over with the name of Christ, have under that mask or vizard
(as some executioners and tormenters in the inquisition use to torment)
persecuted the Lord Jesus Christ, either with a more open, gross, and
bloody, or with a more subtle, secret, and gentle violence.
[Sidenote: The great mystery of persecution unfolded. Christian Naboths
slaughtered.]
Let us cast our eyes about, turn over the records, and examine the
experience of past and present generations, and see if all particular
observations amount not to this sum, viz., that the great whore hath
committed fornication with the kings of the earth, and made drunk
thereof nations with the cup of the wine of her fornications: in which
drunkenness and whoredom (as whores use to practise) she hath robbed
the kings and nations of their power and strength, and, Jezebel like,
having procured the kings’ names and seals, she drinks [herself] drunk,
Rev. xvii. [6,] with the blood of Naboth, who, because he dares not part
with his rightful inheritance in the land of Canaan, the blessed land
of promise and salvation in Christ, as a traitor to the civil state and
blasphemer against God, she, under the colour of a day of humiliation in
prayer and fasting, stones to death.
CHAP. CXVI.
_Peace._ Dear Truth, how art thou hidden from the eyes of men in these
mysteries! how should men weep abundantly with John, that the Lamb may
please to open these blessed seals unto them!
_Truth._ Oh that men more prized their Maker’s fear! then should they be
more acquainted with their Maker’s councils, for his secret is with them
that fear him, Ps. xxv. 14.
I pass on to a second difference.
[Sidenote: Second difference. The mystery of the anointing the kings of
Israel and Judah.]
The kings of Israel and Judah were all solemnly anointed with oil, Ps.
lxxxix. 20, _I have found David my servant, with my oil have I anointed
him._ Whence the kings of Israel and Judah were honoured with that
mystical and glorious title of the anointed, or Christ of the Lord, Lam.
iv. 20, _The breath of our nostrils, the anointed of Jehovah, was taken
in their pits_, &c.
Which anointing and title however, the man of sin, together with the
crown and diadem of spiritual Israel, the church of God, he hath given to
some of the kings of the earth, that so he may in lieu thereof dispose
of their civil crowns the easier: yet shall we find it an incommunicable
privilege and prerogative of the saints and people of God.
For as the Lord Jesus himself in the antitype was not anointed with
material but spiritual oil, Ps. xlv. 7, _with the oil of gladness_; and
Luke iv. 18, from Isaiah lxi. 1, with the Spirit of God, _The Spirit of
the Lord is upon me, the Lord hath anointed me to preach good tidings_,
&c.; so also all his members are anointed with the Holy Spirit of God, 2
Cor. i. 21, and 1 John ii. 20.
[Sidenote: The name Christian, or anointed.]
Hence is it that Christians rejoice in that name, as carrying the very
express title of the anointed of the Lord; which most superstitiously and
sacrilegiously hath been applied only unto kings.
[Sidenote: A sacrilegious monopoly of the name Christian.]
_Peace._ O dear Truth, how doth the great Searcher of all hearts find
out the thefts of the anti-christian world! how are men carried in the
dark they know not whither! How is that heavenly charge, _Touch not mine
anointed_, &c., Ps. cv. 15, common to all Christians, or anointed [ones]
with Christ their head, by way of monopoly or privilege appropriated to
kings and princes!
[Sidenote: The crown of Christ’s kingly power.]
_Truth._ It will not be here unseasonable to call to mind that admirable
prophecy, Ezek. xxi. 26, 27, _Thus saith Jehovah God, remove the diadem,
take away the crown; this shall not be the same; exalt him that is low,
and abase him that is high; I will overturn, overturn, overturn, until he
come whose right it is; and I will give it him._ The matter is a crown
and diadem to be taken from a usurper’s head, and set upon the head of
the right owner.
_Peace._ Doubtless this mystically intends the spiritual crown of the
Lord Jesus, for these many hundred years set upon the heads of the
competitors and co-rivals of the Lord Jesus, upon whose glorious head,
in his messengers and churches, the crown shall be established. The
anointing, the title, and the crown and power, must return to the Lord
Jesus in his saints, unto whom alone belongs his power and authority in
ecclesiastical or spiritual cases.
CHAP. CXVII.
[Sidenote: Third. The kings of Israel and Judah invested with a spiritual
power.]
_Truth._ I therefore proceed to a third difference between those kings
and governors of Israel and Judah, and all other kings and rulers of the
earth. Look upon the administrations of the kings of Israel and Judah,
and well weigh the power and authority which those kings of Israel and
Judah exercised in ecclesiastical and spiritual causes; and upon a due
search we shall not find the same sceptre of spiritual power in the hand
of civil authority, which was settled in the hands of the kings of Israel
and Judah.
David appointed the orders of the priests and singers, he brought the ark
to Jerusalem, he prepared for the building of the Temple, the pattern
whereof he delivered to Solomon: yet David herein could not be a type
of the kings and rulers of the earth, but of the king of heaven, Christ
Jesus: for,
First, David, as he was a king, so was he also a prophet, Acts ii. 30;
and therefore a type, as Moses also was, of that great prophet, the Son
of God. And they that plead for David’s kingly power, must also by the
same rule plead for his prophetical, by which he swayed the sceptre of
Israel in church affairs.
[Sidenote: David immediately inspired by the Spirit of God, in his
ordering of church matters.]
Secondly, it is expressly said, 1 Chron. xxviii. 11, 12, 13, that the
pattern which David gave to Solomon, concerning the matter of the temple
and worship of God, he had it by the Spirit, which was no other but a
figure of the immediate inspiration of the Spirit of God unto the Lord
Jesus, the true spiritual king of Israel, John i. 49, _Rabbi, thou art
the Son of God; Rabbi, thou art the King of Israel._
[Sidenote: Solomon’s deposing Abiathar (1 Kings ii. 26, 27,) discussed.]
Again, what civil magistrate may now act as Solomon, a type of Christ,
doth act, 1 Kings ii. 26, 27? Solomon thrust out Abiathar from being
priest unto Jehovah.
_Peace._ Some object that Abiathar was a man of death, ver. 26, worthy to
die, as having followed Adonijah; and therefore Solomon executed no more
than civil justice upon him.
[Sidenote: Solomon’s putting Abiathar from the priesthood, examined.]
_Truth._ Solomon remits the civil punishment, and inflicts upon him a
spiritual; but by what right, but as he was king of the church, a figure
of Christ?
Abiathar’s life is spared with respect to his former good service in
following after David; but yet he is turned out from the priesthood.
[Sidenote: A case put upon occasion of Abiathar’s case.]
But now put the case: suppose that any of the officers of the New England
churches should prove false to the state, and be discovered joining
with a French Monsieur, or Spanish Don, thirsting after conquest and
dominion, to further their invasions of that country; yet for some
former faithful service to the state, he should not be adjudged to civil
punishment:—I ask now, might their governors, or their general court
(their parliament), depose such a man, a pastor, teacher, or elder, from
his holy calling or office in God’s house?
[Sidenote: Another case.]
Or suppose, in a partial and corrupt state, a member or officer of a
church should escape with his life upon the commission of murder, ought
not a church of Christ upon repentance to receive him? I suppose it will
not be said, that he ought to execute himself; or that the church may
use a civil sword against him. In these cases may such persons, spared
in civil punishments for some reason of or by partiality of state, be
punished spiritually by the civil magistrate, as Abiathar was. Let the
very enemies of Zion be judges.
Secondly, if Solomon in thrusting out of Abiathar was a pattern and
precedent unto all civil magistrates, why not also in putting Zadok
in his room, ver. 35? But against this the pope, the bishops, the
presbyterians, and the independents, will all cry out against such a
practice, in their several respective claims and challenges for their
ministries.
[Sidenote: The liberties of Christ’s churches in the choice of their
officers.]
We find the liberty of the subjects of Christ in the choice of an
apostle, Acts i.; of a deacon, Acts vi.; of elders, Acts xiv.; and guided
by the assistance either of the apostles or evangelists, 1 Tim. i., Tit.
i., without the least influence of any civil magistrate: which shows the
beauty of their liberty.
[Sidenote: A civil influence dangerous to the saints’ liberties.]
The parliaments of England have by right free choice of their speaker:
yet some princes have thus far been gratified as to nominate, yea, and
implicitly to commend a speaker to them. Wise men have seen the evil
consequences of those influences, though but in civil things: how much
far greater and stronger are those snares, when the golden keys of the
Son of God are delivered into the hands of civil authority!
_Peace._ You know the noise raised concerning those famous acts of Asa,
Hezekiah, Jehoshaphat, Josiah. What think you of the fast proclaimed by
Jehoshaphat? 2 Chron. xx. 3.
_Truth._ I find it to be the duty of kings and all in authority, to
encourage Christ’s messengers of truth proclaiming repentance, &c.
But under the gospel, to enforce all natural and unregenerate people to
acts of worship, what precedent hath Christ Jesus given us?
[Sidenote: Jehoshaphat’s fast examined.]
First, it is true Jehoshaphat proclaimed a fast, &c.; but was he not in
matters spiritual a type of Christ, the true king of Israel?
Secondly, Jehoshaphat calls the members of the true church to church
service and worship of God.
[Sidenote: If civil powers may enjoin the time of the church’s worship,
they may also forbid her times.]
But consider, if civil powers now may judge of and determine the actions
of worship proper to the saints: if they may appoint the time of the
church’s worship, fasting, and prayer, &c., why may they not as well
forbid those times which a church of Christ shall make choice of, seeing
it is a branch of the same root to forbid what liketh not, as well as to
enjoin what pleaseth?
And if in those most solemn duties and exercises, why not also in other
ordinary meetings and worships? And if so, where is the power of the Lord
Jesus, bequeathed to his ministers and churches, of which the power of
those kings was but a shadow?
CHAP. CXVIII.
_Peace._ The liberty of the subject sounds most sweet London and Oxford
both profess to fight for: how much infinitely more sweet is that true
soul liberty according to Christ Jesus!
[Sidenote: God will not wrong Cæsar, and Cæsar should not wrong God.]
I know you would not take from Cæsar aught, although it were to give to
God; and what is God’s and his people’s I wish that Cæsar may not take.
Yet, for the satisfaction of some, be pleased to glance upon Josiah, his
famous acts in the church of God, concerning the worship of God, the
priests, Levites, and their services, compelling the people to keep the
passover, making himself a covenant before the Lord, and compelling all
that were found in Jerusalem and Benjamin to stand to it.
_Truth._ To these famous practices of Josiah, I shall parallel the
practices of England’s kings; and first, _de jure_, a word or two of
their right: then, _de facto_, discuss what hath been done.
[Sidenote: The famous acts of Josiah, examined.]
First, _de jure_; Josiah was a precious branch of that royal root king
David, who was immediately designed by God: and when the golden links
of the royal chain broke in the usurpations of the Roman conqueror, it
pleased the most wise God to send a son of David, a Son of God, to begin
again that royal line, to sit upon the throne of his father David, Luke
i. 32; Acts ii. 30.
[Sidenote: Magistracy in general from God, the particular forms from the
people.]
It is not so with the Gentile princes, rulers, and magistrates, whether
monarchical, aristocratical, or democratical; who, though government in
general be from God, yet, receive their callings, power, and authority,
both kings and parliaments, mediately from the people.
Secondly. Josiah and those kings, were kings and governors over the then
true and only church of God national, brought into the covenant of God in
Abraham, and so downward: and they might well be forced to stand to that
covenant into which, with such immediate signs and miracles, they had
been brought.
[Sidenote: Israel confirmed in a national covenant by relations, signs,
and miracles, but so not England.]
But what commission from Christ Jesus had Henry VIII., Edward VI., or
any, Josiah like, to force the many hundred thousands of English men and
women, without such immediate signs and miracles that Israel had, to
enter into a holy and spiritual covenant with the invisible God, the
Father of spirits, or upon pain of death, as in Josiah’s time, to stand
to that which they never made, nor before evangelical repentance are
possibly capable of?
[Sidenote: Henry VIII. the first head and governor of the church of
England.]
Now secondly, _de facto_: let it be well remembered concerning the kings
of England professing reformation. The foundation of all was laid in
Henry VIII. The pope challengeth to be the vicar of Christ Jesus here
upon earth, to have power of reforming the church, redressing abuses,
&c.: Henry VIII. falls out with the pope, and challengeth that very power
to himself of which he had despoiled the pope, as appears by that act of
parliament establishing Henry VIII. the supreme head and governor in all
cases ecclesiastical, &c.[221] It pleased the most high God to plague the
pope by Henry VIII.’s means: but neither pope nor king can ever prove
such power from Christ derived to either of them.
[Sidenote: The wonderful formings and reformings of religion by England’s
kings. Kings and states often plant, and often pluck up religions.]
Secondly, as before intimated, let us view the works and acts of
England’s imitation of Josiah’s practice. Henry VII. leaves England under
the slavish bondage of the pope’s yoke. Henry VIII. reforms all England
to a new fashion, half papist, half protestant. King Edward VI. turns
about the wheels of the state, and works the whole land to absolute
protestantism. Queen Mary, succeeding to the helm, steers a direct
contrary course, breaks in pieces all that Edward wrought, and brings
forth an old edition of England’s reformation all popish. Mary not living
out half her days, as the prophet speaks of bloody persons, Elizabeth,
like Joseph, advanced from the prison to the palace, and from the irons
to the crown, she plucks up all her sister Mary’s plants, and sounds a
trumpet all protestant.
What sober man stands not amazed at these revolutions? and yet, like
mother like daughter: and how zealous are we, their offspring, for
another impression, and better edition of a national Canaan, in imitation
of Judah and Josiah! which, if attained, who knows how soon succeeding
kings or parliaments will quite pull down and abrogate?[222]
[Sidenote: A national church ever subject to turn and return, &c.]
Thirdly, in all these formings and reformings, a national church of
natural, unregenerate men, was (like wax) the subject matter of all
these forms and changes, whether popish or protestant: concerning which
national state, the time is yet to come whenever the Lord Jesus hath
given a word of institution and appointment.
CHAP. CXIX.
[Sidenote: A woman, papissa, or head of the church.]
_Peace._ You bring to mind, dear Truth, a plea of some wiser papists for
the pope’s supremacy, viz., that it was no such exorbitant or unheard
of power and jurisdiction which the pope challenged, but the very same
which a woman, Queen Elizabeth herself, challenged, styling her papissa
or she-pope: withal pleading, that in point of reason it was far more
suitable that the Lord Jesus would delegate his power rather to a
clergyman than a layman, as Henry VIII.; or a woman, as his daughter
Elizabeth.
[Sidenote: The papists nearer to the truth, concerning the government of
the church, than most protestants.]
_Truth._ I believe that neither one or the other hit the white;[223] yet
I believe the papists’ arrows fall the nearest to it in this particular,
viz., that the government of the church of Christ should rather belong
to such as profess a ministry or office spiritual, than to such as are
merely temporal and civil.
So that in conclusion, the whole controversy concerning the government
of Christ’s kingdom or church, will be found to lie between the true and
false ministry, both challenging the true commission, power, and keys
from Christ.
[Sidenote: The kingly power of the Lord Jesus troubles all the kings and
rulers of the world.]
_Peace._ This all glorious diadem of the kingly power of the Lord Jesus
hath been the eye-sore of the world, and that which the kings and rulers
of the world have always lift up their hands unto.
The first report of a new king of the Jews puts Herod and all Jerusalem
into frights; and the power of this most glorious King of kings over the
souls and consciences of men, or over their lives and worships, is still
the white that all the princes of this world shoot at, and are enraged at
the tidings of the true heir, the Lord Jesus, in his servants.
[Sidenote: A twofold exaltation of Christ.]
_Truth._ You well mind, dear Peace, a twofold exaltation of the Lord
Jesus; one in the souls and spirits of men, and so he is exalted by all
that truly love him, though yet remaining in Babel’s captivity, and
before they hearken to the voice of the Lord, “Come forth of Babel, my
people.”
A second exaltation of Christ Jesus, upon the throne of David his father,
in his church and congregation, which is his spiritual kingdom here below.
[Sidenote: The world stormeth at both.]
I confess there is a tumultuous rage at his entrance into his throne in
the soul and consciences of any of his chosen; but against his second
exaltation in his true kingly power and government, either monarchical in
himself, or ministerial in the hands of his ministers and churches, are
mustered up, and shall be in the battles of Christ yet to be fought, all
the powers of the gates of earth and hell.
[Sidenote: A fourth difference.]
But I shall mention one difference more between the kings of Israel and
Judah, and all other kings and rulers of the Gentiles.
[Sidenote: Kings of Israel types.]
Those kings as kings of Israel were all invested with a typical and
figurative respect, with which now no civil power in the world can be
invested.
[Sidenote: They wore a double crown.]
They wore a double crown: first, civil; secondly, spiritual: in which
respect they typed out the spiritual king of Israel, Christ Jesus.
When I say they were types, I make them not in all respects so to be; but
as kings and governors over the church and kingdom of God, therein types.
[Sidenote: The saviours of the Jews, figures of the Saviour of the world.]
Hence all those saviours and deliverers, which it pleased God to stir
up extraordinarily to his people, Gideon, Baruc, Sampson, &c.; in that
respect of their being saviours, judges, and deliverers of God’s people,
so were they types of Jesus Christ, either monarchically ruling by
himself immediately, or ministerially by such whom he pleaseth to send to
vindicate the liberties and inheritances of his people.
CHAP. CXX.
_Peace._ It must needs be confessed, that since the kings of Israel were
ceremonially anointed with oil: and—
Secondly, in that they sat upon the throne of David, which is expressly
applied to Christ Jesus, Luke i. 32; Acts ii. 30; John i. 49, their
crowns were figurative and ceremonial; but some here question, whether
or no they were not types of civil powers and rulers now, when kings and
queens shall be nursing fathers and nursing mothers, &c.
[Sidenote: The monarchical and ministerial power of Christ.]
_Truth._ For answer unto such, let them first remember that the dispute
lies not concerning the monarchical power of the Lord Jesus, the power
of making laws, and making ordinances to his saints and subjects; but
concerning a deputed and ministerial power, and this distinction the very
pope himself acknowledgeth.
[Sidenote: Three great competitors for the ministerial power of Christ.
The popes great pretenders for the ministerial power of Christ.]
There are three great competitors for this deputed or ministerial power
of the Lord Jesus.
First. The arch-vicar of Satan, the pretended vicar of Christ on earth,
who sits as God over the temple of God, exalting himself not only above
all that is called God, but over the souls and consciences of all his
vassals, yea, over the Spirit of Christ, over the holy scriptures, yea,
and God himself, Dan. viii. and xi., and Rev. xv., together with 2 Thess.
ii.
[Sidenote: They also upon the point challenge the monarchical also.]
This pretender, although he professeth to claim but the ministerial
power of Christ, to declare his ordinances, to preach, baptize, ordain
ministers, and yet doth he upon the point challenge the monarchical or
absolute power also, being full of self-exalting and blaspheming, Dan.
vii. 25, and xi. 36; Rev. xiii. 6, speaking blasphemies against the
God of heaven, thinking to change times and laws; but he is the son of
perdition arising out of the bottomless pit, and comes to destruction,
Rev. xvii., for so hath the Lord Jesus decreed to consume him by the
breath of his mouth, 2 Thess. ii.
[Sidenote: The second great pretender, the civil magistrate.]
The second great competitor to this crown of the Lord Jesus is the civil
magistrate, whether emperors, kings, or other inferior officers of state,
who are made to believe, by the false prophets of the world, that they
are the antitypes of the kings of Israel and Judah, and wear the crown of
Christ.
[Sidenote: Three great factions challenging an arm of flesh.]
Under the wing of the civil magistrate do three great factions shelter
themselves, and mutually oppose each other, striving as for life who
shall sit down under the shadow of that arm of flesh.
[Sidenote: 1. The prelacy.]
First, the prelacy: who, though some extravagants of late have inclined
to waive the king, and to creep under the wings of the pope, yet so far
depends upon the king, that it is justly said they are the king’s bishops.
[Sidenote: 2. The presbytery. The pope and presbytery make use of the
civil magistrate but as of an executioner.]
Secondly, the presbytery: who, though in truth they ascribe not so much
to the civil magistrate as some too grossly do, yet they give so much to
the civil magistrate as to make him absolutely the head of the church:
for, if they make him the reformer of the church, the suppressor of
schismatics and heretics, the protector and defender of the church, &c.,
what is this, in true, plain English, but to make him the judge of the
true and false church, judge of what is truth and what error, who is
schismatical, who heretical? unless they make him only an executioner, as
the pope doth in his punishing of heretics.
I doubt not but the aristocratical government of presbyterians may well
subsist in a monarchy, not only regulated but also tyrannical; yet doth
it more naturally delight in the element of an aristocratical government
of state, and so may properly be said to be—as the prelates the king’s,
so these—the state-bishop’s.
[Sidenote: 3. Independents. The independents: who come nearest to the
bishops.]
The third, though not so great, yet growing faction is that (so called)
independent: I prejudice not the personal worth of any of the three
sorts: this latter, as I believe this discourse hath manifested, jumps
with the prelates, and, though not more fully, yet more explicitly than
the presbyterians, cast down the crown of the Lord Jesus at the feet of
the civil magistrate. And although they pretend to receive their ministry
from the choice of two or three private persons in church covenant,
yet would they fain persuade the mother of Old England to imitate her
daughter New England’s practice, viz., to keep out the presbyterians,
and only to embrace themselves, both as the state’s and the people’s
bishops.
[Sidenote: The third competition, of those that separate.]
The third competition for this crown and power of the Lord Jesus is of
those that separate both from one and the other, yet divided also amongst
themselves into many several professions.
Of these, they that go furthest profess they must yet come nearer to the
ways of the Son of God: and doubtless, so far as they have gone, they bid
the most, and make the fairest plea for the purity and power of Christ
Jesus,—let the rest of the inhabitants of the world be judges.
[Sidenote: Their nearer conformity to Christ. The churches of the
separation ought in humanity and subjects’ liberty not to be oppressed,
but (at least) permitted.]
Let all the former well be viewed in their external state, pomp, riches,
conformity to the world, &c. And on the other side, let the latter be
considered, in their more thorough departure from sin and sinful worship,
their condescending (generally) to the lowest and meanest contentments
of this life, their exposing of themselves for Christ to greater
sufferings, and their desiring no civil sword nor arm of flesh, but the
two-edged sword of God’s Spirit to try out the matter by: and then let
the inhabitants of the world judge which come nearest to the doctrine,
holiness, poverty, patience, and practice of the Lord Jesus Christ; and
whether or no these latter deserve not so much of humanity and subjects’
liberty, as (not offending the civil state) in the freedom of their
souls, to enjoy the common air to breathe in.
CHAP. CXX.[224]
_Peace._ Dear Truth, you have shown me a little draught of Zion’s
sorrows, her children tearing out their mother’s bowels. Oh! when will He
that stablisheth, comforteth, and builds up Zion, look down from heaven,
and have mercy on her? &c.
_Truth._ The vision yet doth tarry, saith Habakkuk, but will most surely
come; and therefore the patient and believing must wait for it.
[Sidenote: Seven reasons, proving that the kings of Israel and Judah
cannot have any other but a spiritual antitype. Civil types and figures
must needs be answered by spiritual antitypes.]
But to your last proposition, whether the kings of Israel and Judah were
not types of civil magistrates? Now, I suppose, by what hath been already
spoken, these things will be evident:—
First. That those former types of the land, of the people, of their
worships, were types and figures of a spiritual land, spiritual people,
and spiritual worship under Christ. Therefore, consequently, their
saviours, redeemers, deliverers, judges, kings, must also have their
spiritual antitypes, and so consequently not civil but spiritual
governors and rulers, lest the very essential nature of types, figures,
and shadows be overthrown.
[Sidenote: Civil compulsion was proper in the national church of the
Jews, but most improper in the Christian, which is not national.]
Secondly. Although the magistrate by a civil sword might well compel that
national church to the external exercise of their national worship: yet
it is not possible, according to the rule of the New Testament, to compel
whole nations to true repentance and regeneration, without which (so far
as may be discerned true) the worship and holy name of God is profaned
and blasphemed.
An arm of flesh and sword of steel cannot reach to cut the darkness of
the mind, the hardness and unbelief of the heart, and kindly operate upon
the soul’s affections to forsake a long-continued father’s worship, and
to embrace a new, though the best and truest. This work performs alone
that sword out of the mouth of Christ, with two edges, Rev. i. and iii.
[Sidenote: Neither Christ Jesus nor his messengers have made the civil
magistrate Israel’s antitype, but the contrary.]
Thirdly. We have not one tittle, in the New Testament of Christ Jesus,
concerning such a parallel, neither from himself nor from his ministers,
with whom he conversed forty days after his resurrection, instructing
them in the matters of his kingdom, Acts i. 3.
Neither find we any such commission or direction given to the civil
magistrate to this purpose, nor to the saints for their submission in
matters spiritual, but the contrary, Acts iv. and v.; 1 Cor. vii. 23;
Col. ii. 18.
[Sidenote: Civil magistracy essentially civil, and the same in all parts
of the world.]
Fourthly. We have formerly viewed the very matter and essence of a civil
magistrate, and find it the same in all parts of the world, wherever
people live upon the face of the earth, agreeing together in towns,
cities, provinces, kingdoms:—I say the same essentially civil, both from,
1. The rise and fountain whence it springs, to wit, the people’s choice
and free consent. 2. The object of it, viz., the commonweal, or safety
of such a people in their bodies and goods, as the authors of this model
have themselves confessed.
[Sidenote: Christianity adds not to the nature of a civil commonweal, nor
doth want of Christianity diminish it.]
This civil nature of the magistrate we have proved to receive no addition
of power from the magistrate being a Christian, no more than it receives
diminution from his not being a Christian, even as the commonweal is
a true commonweal, although it have not heard of Christianity; and
Christianity professed in it, as in Pergamos, Ephesus, &c., makes
it never no more a commonweal; and Christianity taken away, and the
candlestick removed, makes it nevertheless a commonweal.
[Sidenote: Rom. xiii. evidently proves the civil work and wages of the
civil magistrate.]
Fifthly. The Spirit of God expressly relates the work of the civil
magistrate under the gospel, Rom. xiii., expressly mentioning, as the
magistrates’ object, the duties of the second table, concerning the
bodies and goods of the subject.
2. The reward or wages which people owe for such a work, to wit, not
the contribution of the church for any spiritual work, but tribute,
toll, custom, which are wages payable by all sorts of men, natives and
foreigners, who enjoy the same benefit of public peace and commerce in
the nation.
[Sidenote: Most strange, yet most true consequences from the civil
magistrates now being the antitype of the kings of Israel and Judah.]
Sixthly. Since civil magistrates, whether kings or parliaments, states,
and governors, can receive no more in justice than what the people give:
and are, therefore, but the eyes, and hands, and instruments of the
people, simply considered, without respect to this or that religion; it
must inevitably follow, as formerly I have touched, that if magistrates
have received their power from the people, then the greatest number
of the people of every land has received from Christ Jesus a power to
establish, correct, reform his saints and servants, his wife and spouse,
the church: and she that by the express word of the Lord, Ps. cxlix.
8, binds kings in chains, and nobles in links of iron, must herself be
subject to the changeable pleasures of the people of the world, which
lies in wickedness, 1 John v. 19, even in matters of heavenly and
spiritual nature.
Hence, therefore, in all controversies concerning the church, ministry
and worship, the last appeal must come to the bar of the people or
commonweal, where all may personally meet, as in some commonweals of
small number, or in greater by their representatives.
[Sidenote: If no religion but that which the commonweal approves, then no
Christ, no God, but at the pleasure of this world, 2 John 9.]
Hence, then, no person esteemed a believer, and added to the church:—
No officer chosen and ordained:—
No person cast forth and excommunicated, but as the commonweal and
people please; and in conclusion, no church of Christ in this land or
world, and consequently no visible Christ the head of it. Yea, yet
higher, consequently no God in the world worshipped according to the
institutions of Christ Jesus—except the several peoples of the nations of
the world shall give allowance.
_Peace._ Dear Truth, oh! whither have our forefathers and teachers
led us? Higher than to God himself, by these doctrines driven out of
the world, you cannot rise: and yet so high must the inevitable and
undeniable consequences of these their doctrines reach, if men walk by
their own common principles.
[Sidenote: The true antitype of the kings of Israel and Judah.]
_Truth._ I may therefore here seasonably add a seventh, which is a
necessary consequence of all the former arguments, and an argument
itself: viz., we find expressly a spiritual power of Christ Jesus in the
hands of his saints, ministers, and churches, to be the true antitype of
those former figures in all the prophecies concerning Christ’s spiritual
power, Isa. ix., Dan. vii., Mich. iv., &c., compared with Luke i. 32,
Acts ii. 30, 1 Cor. v., Matt. xviii., Mark xiii. 34, &c.
CHAP. CXXI.
_Peace._ Glorious and conquering Truth, methinks I see most evidently thy
glorious conquests: how mighty are thy spiritual weapons, 2 Cor. x. 4,
to break down those mighty and strong holds and castles, which men have
fortified themselves withal against thee? Oh! that even the thoughts of
men may submit and bow down to the captivity of Jesus Christ!
[Sidenote: A fourth difference of laws and statutes from all others.]
_Truth._ Your kind encouragement makes me proceed more cheerfully to a
fourth difference from the laws and statutes of this land, different
from all the laws and statutes of the world, and paralleled only by the
laws and ordinances of spiritual Israel.
[Sidenote: Moses a type of Christ.]
First, then, consider we the law-maker, or rather the law-publisher, or
prophet, as Moses calls himself, Deut. xviii. [15,] and Acts iii. [22,]
he is expressly called that prophet who figured out Christ Jesus who was
to come like unto Moses, greater than Moses, as the son is greater than
the servant.
Such lawgivers, or law-publishers, never had any state or people as Moses
the type, or Christ Jesus, miraculously stirred up and sent as the mouth
of God between God and his people.
[Sidenote: The laws of Israel unparalleled.]
Secondly, concerning the laws themselves: it is true, the second table
contains the law of nature, the law moral and civil, yet such a law was
also given to this people as never to any people in the world: such was
the law of worship, Ps. cxlvii., peculiarly given to Jacob, and God did
not deal so with other nations: which laws for the matter of the worship
in all those wonderful significant sacrifices, and for the manner by such
a priesthood, such a place of tabernacle, and afterward of temple, such
times and solemnities of festivals, were never to be paralleled by any
other nation, but only by the true Christian Israel established by Jesus
Christ amongst Jews and Gentiles throughout the world.
[Sidenote: God’s own finger penned laws for Israel.]
Thirdly, the law of the ten words, Deut. x., the epitome of all the rest,
it pleased the most high God to frame and pen twice, with his own most
holy and dreadful finger, upon Mount Sinai, which he never did to any
other nation before or since, but only to that spiritual Israel, the
people and the church of God, in whose hearts of flesh he writes his
laws, according to Jer. xxxi., Heb. viii. and x.
_Peace._ Such promulgation of such laws, by such a prophet, must needs be
matchless and unparalleled.
[Sidenote: Fifth difference.]
_Truth._ In the fifth place, consider we the punishments and rewards
annexed to the breach or observation of these laws.
[Sidenote: Temporal prosperity most proper to the temporal national state
of the Jews.]
First, those which were of a temporal and present consideration of this
life: blessings and curses of all sorts opened at large, Lev. xxvi. and
Deut. xxviii., which cannot possibly be made good in any state, country,
or kingdom, but in a spiritual sense in the church and kingdom of Christ.
[Sidenote: The spiritual prosperity of God’s people now, the antitype.]
The reason is this: such a temporal prosperity of outward peace and
plenty of all things, of increase of children, of cattle, of honour, of
health, of success, of victory, suits not temporally with the afflicted
and persecuted estate of God’s people now: and therefore spiritual and
soul-blessedness must be the antitype, viz., in the midst of revilings,
and all manner of evil speeches for Christ’s sake, soul-blessedness. In
the midst of afflictions and persecutions, soul-blessedness, Matt. v. and
Luke vi. And yet herein the Israel of God should enjoy their spiritual
peace, Gal. vi. 16.
[Sidenote: What Israel’s excommunication was.]
Out of that blessed temporal estate to be cast, or carried captive, was
their excommunication or casting out of God’s sight, 2 Kings xvii. 23.
Therefore was the blasphemer, the false prophet, the idolater, to be cast
out or cut off from this holy land: which punishment cannot be paralleled
by the punishment of any state or kingdom in the world, but only by the
excommunicating or out-casting of person or church from the fellowship of
the saints and churches of Christ Jesus in the gospel.
[Sidenote: The corporal stoning in the law, typed out spiritual stoning
in the gospel.]
And therefore, as before I have noted, the putting away of the false
prophet, by stoning him to death, Deut. xiii., is fitly answered, and
that in the very same words, in the antitype: when, by the general
consent or stoning of the whole assembly, any wicked person is put away
from amongst them, that is, spiritually cut off out of the land of the
spiritually living, the people or church of God, 1 Cor. v., Gal. v.
[Sidenote: The rewards or punishments of the laws of Israel not to be
paralleled.]
Lastly, the great and high reward or punishment of the keeping or breach
of these laws to Israel, was such as cannot suit with any state or
kingdom in the world beside. The reward of the observation was life,
eternal life. The breach of any one of these laws was death, eternal
death, or damnation from the presence of the Lord. So Rom. x., James ii.
Such a covenant God made not before nor since with any state or people
in the world. For, _Christ is the end of the law for righteousness to
every one that believeth_, Rom. x. 4. And, _he that believeth in that Son
of God, hath eternal life; he that believeth not hath not life, but is
condemned already_, John iii. and 1 John v.
CHAP. CXXII.
[Sidenote: The wars of Israel typical.]
_Peace._ Dear Truth, you have most lively set forth the unparalleled
state of that typical land and people of the Jews in their peace and
quiet government: let me now request you, in the last place, to glance at
the difference of the wars of this people from the wars of other nations,
and of their having no antitype but the churches of Christ Jesus.
[Sidenote: Israel’s enemies round about.]
[_Truth._] First, all nations round about Israel, more or less, some
time or other, had indignation against this people—Egyptians, Edomites,
Moabites, Ammonites, Midians, Philistines, Assyrians, and Babylonians,
&c., as appears in the history of Moses, Samuel, Judges, and Kings, and
in all the prophets: you have an express catalogue of them, Ps. lxxxiii.,
sometimes many hundred thousand enemies in pitched field against them: of
Ethiopians ten hundred thousand at once in the days of Asa, 2 Chron. xiv.
[9,] and at other times as the sand upon the sea shore.
[Sidenote: The enemies of mystical Israel.]
Such enemies the Lord Jesus foretold his Israel, The world shall hate
you, John xv. [18, 19.] You shall be hated of all men for my name’s
sake, Matt. xxiv. [9.] All that will live godly in Christ Jesus must be
persecuted, or hunted, 2 Tim. iii. [12.] And not only by flesh and blood,
but also by principalities, powers, spiritual wickedness in high places,
Eph. vi. [12,] by the whole pagan world under the Roman emperors, and the
whole anti-christian world under the Roman popes, Rev. xii. and xiii., by
the kings of the earth, Rev. xvii. And Gog and Magog, like the sand upon
the shore, (Rev. xx.)
_Peace._ Such enemies, such armies, no history, no experience proves ever
to have come against one poor nation as against Israel in the type; and
never was nor shall be known to come against any state or country now,
but the Israel of God, the spiritual Jews, Christ’s true followers in all
parts and quarters of the world.
[Sidenote: Enemies against Israel in her own bowels.]
[_Truth._] Beside all these without, Israel is betrayed within her own
bowels: bloody Sauls, Absaloms, Shebas, Adonijahs, Jeroboams, Athaliahs,
raising insurrections, conspiracies, tumults, in the antitype and
parallel, the spiritual state of the Christian church.
Secondly, consider we the famous and wonderful battles, victories,
captivities, deliverances, which it pleased the God of Israel to dispense
to that people and nation, and let us search if they can be paralleled by
any state or people, but mystically and spiritually the true Christian
Israel of God, Gal. vi. 16.
[Sidenote: The famous typical captivities of the Jews.]
How famous was the bondage and slavery of that people and nation 430
years in the land of Egypt, and as famous, glorious, and miraculous was
their return through the Red Sea, a figure of baptism, 1 Cor. x. [2,] and
Egypt a figure of an Egypt now, Rev. xi. 8.
How famous was the seventy years’ captivity of the Jews in Babel,
transported from the land of Canaan, and at the full period returned
again to Jerusalem, a type of the captivity of God’s people now,
spiritually captivated in spiritual Babel, Rev. xviii. 4.
[Sidenote: Their wonderful victories.]
Time would fail me to speak of Joshua’s conquest of literal Canaan, the
slaughter of thirty-one kings, of the miraculous taking of Jericho and
other cities: Gideon’s miraculous battle against the Midianites: Jonathan
and his armour-bearer against the Philistines: David, by his five smooth
stones against Goliah: Asa, Jehoshaphat, Hezekiah, their mighty and
miraculous victories against so many hundred thousand enemies, and that
sometimes without a blow given.
What state, what kingdom, what wars and combats, victories and
deliverances, can parallel this people, but the spiritual and mystical
Israel of God in every nation and country of the world, typed out by that
small typical handful, in that little spot of ground, the land of Canaan?
[Sidenote: The mystical battles of God’s Israel now.]
The Israel of God now, men and women, fight under the great Lord General,
the Lord Jesus Christ: their weapons, armour, and artillery, are like
themselves, spiritual, set forth from top to toe, Eph. vi.; so mighty and
so potent that they break down the strongest holds and castles, yea, in
the very souls of men, and carry into captivity the very thoughts of men,
subjecting them to Christ Jesus. They are spiritual conquerors, as in all
the seven churches of Asia, _He that overcometh_: _He that overcometh_,
Rev. ii. and iii.
Their victories and conquests in this country are contrary to those
of this world, for when they are slain and slaughtered, yet then they
conquer. So overcame they the devil in the Roman emperors, Rev. xii.
[11,] _By the blood of the Lamb_: 2. _By the word of their testimony_:
3. The cheerful spilling of their own blood for Christ; for _they loved
not their lives unto the death_: and in all this they _are more than
conquerors through him that loved_ them, Rom. viii. 37.
[Sidenote: The mystical army of white troopers, Rev. xix.]
This glorious army of white troopers, horses and harness—Christ Jesus and
his true Israel, Rev. xix.—gloriously conquer and overcome the beast, the
false prophet, and the kings of the earth, up in arms against them, Rev.
xix.; and, lastly, reigning with Christ a thousand years, they conquer
the devil himself, and the numberless armies, like the sand on the sea
shore, of Gog and Magog: and yet not a tittle of mention of any sword,
helmet, breastplate, shield, or horse, but what is spiritual and of a
heavenly nature. All which wars of Israel have been, may be, and shall be
fulfilled mystically and spiritually.
I could further insist on other particulars of Israel’s unparalleled
state, and might display those excellent passages which it pleaseth God
to mention, Neh. ix.
CHAP. CXXIII.
_Peace._ You have, dear Truth, as in a glass, presented the face of old
and new Israel, and as in water face answereth to face, so doth the face
of typical Israel to the face of the antitype, between whom, and not
between Canaan and the civil nations and countries of the world now,
there is an admirable consent and harmony. But I have heard some say, was
not the civil state and judicials of that people precedential?
[Sidenote: Whether the civil state of Israel was precedential.]
_Truth._ I have in part, and might farther discover, that from the king
and his throne to the very beasts, yea, [to] the excrements of their
bodies (as we see in their going to war, Deut. xxiii. 12,) their civils,
morals, and naturals were carried on in types; and however I acknowledge
that what was simply moral, civil, and natural in Israel’s state, in
their constitutions, laws, punishments, may be imitated and followed
by the states, countries, cities, and kingdoms of the world: yet who
can question the lawfulness of other forms of government, laws, and
punishments which differ, since civil constitutions are men’s ordinances
(or creation, 2 Pet. ii. 13), unto which God’s people are commanded even
for the Lord’s sake to submit themselves, which if they were unlawful
they ought not to do?
_Peace._ Having thus far proceeded in examining whether God hath charged
the civil state with the establishing of the spiritual and religious,
what conceive you of that next assertion, viz., “It is well known that
the remissness of princes in Christendom in matters of religion and
worship, devolving the care thereof only to the clergy, and so setting
their horns upon the church’s head, hath been the cause of anti-christian
invention, usurpation, and corruption in the worship and temple of God.”
[Sidenote: The true Christendom.]
_Truth._ It is lamentably come to pass by God’s just permission, Satan’s
policy, the people’s sin, the malice of the wicked against Christ, and
the corruption of princes and magistrates, that so many inventions,
usurpations, and corruptions are risen in the worship and temple of God,
throughout that part of the world which is called Christian, and may most
properly be called the pope’s Christendom in opposition to Christ Jesus’s
true Christian commonweal, or church, the true Christendom; but that
this hath arisen from princes’ remissness in not keeping their watch to
establish the purity of religion, doctrine, and worship, and to punish,
according to Israel’s pattern, all false ministers, by rooting them and
their worships out of the world, that, I say, can never be evinced; and
the many thousands of glorious souls under the altar whose blood hath
been spilt by this position, and the many hundred thousand souls, driven
out of their bodies by civil wars, and the many millions of souls forced
to hypocrisy and ruin eternal, by enforced uniformities in worship, will
to all eternity proclaim the contrary.
[Sidenote: Great unfaithfulness in ministers to cast the chiefest burden
of judging and establishing true Christianity upon the commonweal or
world itself.]
Indeed, it shows a most injurious idleness and unfaithfulness in such as
profess to be messengers of Christ Jesus, to cast the heaviest weight
of their care upon the kings and rulers of the earth, yea, upon the
very commonweals, bodies of people, that is, the world itself, who have
fundamentally in themselves the root of power, to set up what government
and governors they shall agree upon.
Secondly, it shows abundance of carnal diffidence and distrust of the
glorious power and gracious presence of the Lord Jesus, who hath given
his promise and word to be with such his messengers to the end of the
world, Matt. xxviii. 20.
That dog that fears to meet a man in the path, runs on with boldness at
his master’s coming and presence at his back.
[Sidenote: To govern and judge in civil affairs load enough on the civil
magistrate. Magistrates can have no more power than the common consent of
the people shall betrust them with.]
Thirdly, what imprudence and indiscretion is it in the most common
affairs of life, to conceive that emperors, kings, and rulers of the
earth, must not only be qualified with political and state abilities to
make and execute such civil laws which may concern the common rights,
peace, and safety, which is work and business, load and burden enough for
the ablest shoulders in the commonweal; but also furnished with such
spiritual and heavenly abilities to govern the spiritual and Christian
commonweal, the flock and church of Christ, to pull down, and set up
religion, to judge, determine, and punish in spiritual controversies,
even to death or banishment. And, beside, that not only the several sorts
of civil officers, which the people shall choose and set up, must be so
authorized, but that all respective commonweals or bodies of people are
charged (much more) by God with this work and business, radically and
fundamentally, because all true civil magistrates, have not the least
inch of civil power, but what is measured out to them from the free
consent of the whole: even as a committee of parliament cannot further
act than the power of the house shall arm and enable them.
[Sidenote: Thousands of lawful magistrates, who never hear of the true
church of God.]
Concerning that objection which may arise from the kings of Israel and
Judah, who were born members of God’s church, and trained up therein all
their days, which thousands of lawful magistrates in the world, possibly
born and bred in false worships, pagan or anti-christian, never heard of,
and were therein types of the great anointed, the King of Israel, I have
spoken sufficiently to such as have an ear to hear: and therefore,
[Sidenote: The spiritual and civil sword cannot be managed by one and the
same person. The Lord Jesus refused to manage both.]
Lastly, so unsuitable is the commixing and entangling of the civil with
the spiritual charge and government, that (except it was for subsistence,
as we see in Paul and Barnabas working with their own hands) the Lord
Jesus, and his apostles, kept themselves to one. If ever any in this
world was able to manage both the spiritual and civil, church and
commonweal, it was the Lord Jesus, wisdom itself: yea, he was the true
heir to the crown of Israel, being the son of David: yet being sought for
by the people to be made a king, John vi. [15,] he refused, and would not
give a precedent to any king, prince, or ruler, to manage both swords,
and to assume the charge of both tables.
Now concerning princes, I desire it may be remembered, who were most
injurious and dangerous to Christianity, whether Nero, Domitian, Julian,
&c., persecutors: or Constantine, Theodosius, &c., who assumed this power
and authority in and over the church in spiritual things. It is confessed
by the answerer and others of note, that under these latter, the church,
the Christian state, religion, and worship, were most corrupted: under
Constantine, Christians fell asleep on the beds of carnal ease and
liberty; insomuch that some apply to his times that sleep of the church,
Cant. v. 2, _I sleep, though mine heart waketh._[225]
CHAP. CXXIV.
_Peace._ Yea; but some will say, this was not through their assuming of
this power, but the ill-managing of it.
_Truth._ Yet are they commonly brought as the great precedents for
all succeeding princes and rulers in after ages: and in this very
controversy, their practices are brought as precedential to establish
persecution for conscience.
[Sidenote: Who force the consciences of others, yet are not willing to be
forced themselves.]
Secondly, those emperors and other princes and magistrates acted in
religion according to their consciences’ persuasion, and beyond the light
and persuasion of conscience can no man living walk in any fear of God.
Hence have they forced their subjects to uniformity and conformity unto
their own consciences, whatever they were, though not willing to have
been forced themselves in the matters of God and conscience.
[Sidenote: Constantine and others wanted not so much affection as
information of conscience.]
Thirdly, had not the light of their eye of conscience, and the
consciences also of their teachers, been darkened, they could not have
been condemned for want of heavenly affection, rare devotion, wonderful
care and diligence, propounding to themselves the best patterns of the
kings of Judah, David, Solomon, Asa, Jehoshaphat, Josiah, Hezekiah. But
here they lost the path, and themselves, in persuading themselves to be
the parallels and antitypes to those figurative and typical princes:
whence they conceived themselves bound to make their cities, kingdoms,
empires, new holy lands of Canaan, and themselves governors and judges in
spiritual causes, compelling all consciences to Christ, and persecuting
the contrary with fire and sword.
[Sidenote: Sad consequences of charging the civil powers with the care of
spirituals.]
Upon these roots, how was, how is it possible, but that such bitter
fruits should grow of corruption of Christianity, persecution of such
godly who happily see more of Christ than such rulers themselves: their
dominions and jurisdictions being overwhelmed with enforced dissimulation
and hypocrisy, and (where power of resistance) with flames of civil
combustion: as at this very day, he that runs may read and tremble at?
_Peace._ They add further, that the princes of Christendom setting their
horns upon the church’s head, have been the cause of anti-christian
inventions, &c.
[Sidenote: Civil rulers giving and lending their horns or authority to
bishops, both dangerous to the truth of Christ. The spiritual power of
the Lord Jesus compared in scripture to the incomparable horn of the
rhinoceros.]
_Truth._ If they mean that the princes of Europe, giving their power and
authority to the seven-headed and ten-horned beast of Rome, have been
the cause, &c., I confess it to be one concurring cause: yet withal it
must be remembered, that even before such princes set their horns, or
authority, upon the beast’s head, even when they did, as I may say, but
lend their horns to the bishops, even then rose up many anti-christian
abominations. And though I confess there is but small difference, in
some respects, between the setting their horns upon the priests’ heads,
whereby they are enabled immediately to push and gore whoever cross their
doctrine and practice, and the lending of their horns, that is, pushing
and goring such themselves, as are declared by their bishops and priests
to be heretical, as was and is practised in some countries before and
since the pope rose: yet I confidently affirm, that neither the Lord
Jesus nor his first ordained ministers and churches (gathered by such
ministers), did ever wear, or crave the help of such horns in spiritual
and Christian affairs. The spiritual power of the Lord Jesus in the hands
of his true ministers and churches, according to Balaam’s prophecy, Num.
xxiii., is the horn of that unicorn, or rhinoceros, Ps. xcii. [10,] which
is the strongest horn in the world: in comparison of which the strongest
horns of the bulls of Bashan break as sticks and reeds. History tells us
how that unicorn, or one-horned beast the rhinoceros, took up a bull like
a tennis ball, in the theatre at Rome, before the emperor, according to
that record of the poet:[226]
Quantus erat cornu cui pila taurus erat!
Unto this spiritual power of the Lord Jesus, the souls and thoughts of
the highest kings and emperors must [be] subject, Matt. xvi. and xviii.,
1 Cor. v. and x.
CHAP. CXXV.
_Peace._ Dear Truth, you know the noise is made from those prophecies,
Isaiah xlix. 23, kings and queens shall be nursing fathers, &c., and
Rev. xxi. 24, the kings of the earth shall bring their glory and honour
to the new Jerusalem, &c.
[Sidenote: A time when God’s people are wholly at a loss for God’s
worship.]
_Truth._ I answer with that mournful prophet, Ps. lxxiv., I see not that
man, that prophet, that can tell us how long. How many excellent penmen
fight each against other with their pens (like swords) in the application
of those prophecies of David, Isaiah, Jeremiah, Ezekiel, Daniel,
Zechariah, John, when and how those prophecies shall be fulfilled!
[Sidenote: Nursing fathers and mothers.]
Secondly, whenever those prophecies are fulfilled, yet shall those kings
not be heads, governors, and judges in ecclesiastical or spiritual
causes; but be themselves judged and ruled, if within the church, by the
power of the Lord Jesus therein. Hence saith Isaiah, those kings and
queens shall lick the dust of thy feet, &c.
_Peace._ Some will here ask, What may the magistrate then lawfully do
with his civil horn, or power, in matters of religion?
[Sidenote: The civil horn or power being of a human constitution cannot
but be of a human operation.]
_Truth._ His horn not being the horn of that unicorn, or rhinoceros, the
power of the Lord Jesus in spiritual cases: his sword not the two-edged
sword of the Spirit, the word of God, hanging not about the loins or
side, but at the lips, and proceeding out of the mouth of his ministers,
but of a human and civil nature and constitution; it must consequently
be of a human and civil operation: for who knows not that operation
follows constitution? and therefore I shall end this passage with this
consideration:
[Sidenote: The civil power owes three things to the true church of
Christ.]
The civil magistrate either respecteth that religion and worship which
his conscience is persuaded is true, and upon which he ventures his soul:
or else that and those which he is persuaded are false.
Concerning the first; if that which the magistrate believeth to be true,
be true, I say he owes a threefold duty unto it:
[Sidenote: 1. Approbation.]
First, Approbation and countenance, a reverent esteem and honourable
testimony, according to Isaiah xlix., Rev. xxi., with a tender respect of
truth, and the professors of it.
[Sidenote: 2. Submission.]
Secondly, Personal submission of his own soul to the power of the Lord
Jesus in that spiritual government and kingdom, according to Matt.
xviii., 1 Cor. v.
[Sidenote: 3. Protection.]
Thirdly, Protection of such true professors of Christ, whether apart,
or met together, as also of their estates from violence and injury,
according to Rom. xiii.
[Sidenote: The civil magistrate owes to false worshippers.]
Now secondly, if it be a false religion, unto which the civil magistrate
dare not adjoin: yet, he owes,
[Sidenote: 1. Permission.]
First, Permission, for approbation he owes not to what is evil, and this
according to Matt. xiii. 30, for public peace and quiet’s sake.
[Sidenote: 2. Protection.]
Secondly, he owes protection to the persons of his subjects, though of a
false worship, that no injury be offered either to the persons or goods
of any, Rom. xiii.
_Peace._ Dear Truth, in this eleventh head concerning the magistrates’
power in worship, you have examined what is affirmed the magistrate _may
do_ in point of worship; there remains a second, to wit, that which they
say the magistrate _may not do_ in worship.
They say, “The magistrate may not bring in set forms of prayer: nor
secondly, bring in significant ceremonies: nor thirdly, not govern and
rule the acts of worship in the church of God;” for which they bring an
excellent similitude of a prince or magistrate in a ship, where he hath
no governing power over the actions of the mariners: and secondly, that
excellent prophecy concerning Christ Jesus, that his government should be
upon his shoulders, Isa. ix. 6, 7.
[Sidenote: The civil magistrate’s conscience torn and distracted between
the divers and contrary affirmations, even of the most godly reformers.]
_Truth._ Unto all this I willingly subscribe: yet can I not pass by
a most injurious and unequal practice toward the civil magistrate:
ceremonies, holy days, common prayer, and whatever else dislikes their
consciences, _that_ the magistrate must not bring in. Others again, as
learned, as godly, as wise, have conceived the magistrate may approve or
permit these in the church, and all men are bound in obedience to obey
him. How shall the magistrate’s conscience be herein (between both) torn
and distracted, if indeed the power either of establishing or abolishing
in church matters be committed to him!
[Sidenote: The authors of these positions deal with the civil magistrate
as the soldiers dealt with the Lord Jesus.]
Secondly, methinks in this case they deal with the civil magistrate as
the soldiers dealt with the Lord Jesus: First, they take off his own
clothes, and put upon him a purple robe, plat a crown of thorns on his
head, bow the knee, and salute him by the name of King of the Jews.
They tell him that he is the keeper of both tables, he must see the
church do her duty, he must establish the true church, true ministry,
true ordinances, he must keep her in this purity. Again, he must abolish
superstition, and punish false churches, false ministers, even to
banishment and death.
[Sidenote: The rise of high commissions.]
Thus indeed do they make the blood run down the head of the civil
magistrate, from the thorny vexation of that power which sometimes
they crown him with; whence in great states, kingdoms, or monarchies,
necessarily arise delegations of that spiritual power, high commissions,
&c.
[Sidenote: Pious magistrates and ministers’ consciences are persuaded for
that which other magistrates’ consciences condemn.]
Anon again they take off this purple robe, put him into his own
clothes, and tell him that he hath no power to command what is against
their conscience. They cannot conform to a set form of prayer, nor to
ceremonies, nor holy days, &c., although the civil magistrate (that
most pious prince, Edw. VI., and his famous bishops, afterwards burnt
for Christ) were of another conscience. Which of these two consciences
shall stand? if either, [the] magistrate must put forth his civil power
in these cases: the strongest arm of flesh, and most conquering, bloody
sword of steel can alone decide the question.
[Sidenote: To profess the magistrate must force the church to her duty,
and yet must not judge what that is, what is it but to play in spiritual
things?]
I confess it is most true, that no magistrate, as no other superior,
is to be obeyed in any matter displeasing to God: yet, when in matters
of worship we ascribe the absolute headship and government to the
magistrate, as to keep the church pure, and force her to her duty,
ministers and people, and yet take unto ourselves power to judge what
is right in our own eyes, and to judge the magistrate in and for those
very things wherein we confess he hath power to see us do our duty, and
therefore consequently must judge what our duty is: what is this but to
play with magistrates, with the souls of men, with heaven, with God, with
Christ Jesus? &c.
CHAP. CXXVI.
[Sidenote: An apt similitude discussed, concerning the civil magistrate.]
_Peace._ Pass on, holy Truth, to that similitude whereby they illustrate
that negative assertion: “The prince in the ship,” say they, “is governor
over the bodies of all in the ship; but he hath no power to govern the
ship or the mariners in the actions of it. If the pilot manifestly err
in his action, the prince may reprove him,” and so, say they, may any
passenger; “if he offend against the life or goods of any, the prince may
in due time and place punish him, which no private person may.”
_Truth._ Although, dear Peace, we both agree that civil powers may not
enjoin such devices, no nor enforce on any God’s institutions, since
Christ Jesus’s coming: yet, for further illustration, I shall propose
some queries concerning the civil magistrate’s passing in the ship of the
church, wherein Christ Jesus hath appointed his ministers and officers as
governors and pilots, &c.
[Sidenote: First query: what if the prince command the master or pilot
to steer such a course, which they know will never bring them to the
harbour?]
If in a ship at sea, wherein the governor or pilot of a ship undertakes
to carry the ship to such a port, the civil magistrate (suppose a king
or emperor) shall command the master such and such a course, to steer
upon such or such a point, which the master knows is not their course,
and which if they steer he shall never bring the ship to that port or
harbour: what shall the master do? Surely all men will say, the master of
the ship or pilot is to present reasons and arguments from his mariner’s
art, if the prince be capable of them, or else in humble and submissive
manner to persuade the prince not to interrupt them in their course and
duty properly belonging to them, to wit, governing of the ship, steering
of the course, &c.
[Sidenote: 2. Query, If the master of the ship command the mariners thus,
and the prince command the contrary, who is to be obeyed?]
If the master of the ship command the mariners thus and thus, in cunning
the ship, managing the helm, trimming the sail, and the prince command
the mariners a different or contrary course, who is to be obeyed?
It is confessed that the mariners may lawfully disobey the prince, and
obey the governor of the ship in the actions of the ship.
[Sidenote: 3. If the prince have as much skill as the master or pilot,
&c.]
Thirdly, what if the prince have as much skill, which is rare, as the
pilot himself? I conceive it will be answered, that the master of the
ship and pilot, in what concerns the ship, are chief and above, in
respect of their office, the prince himself, and their commands ought to
be attended by all the mariners: unless it be in manifest error, wherein
it is granted any passenger may reprove the pilot.
[Sidenote: 4. Query, Whether the meanest sailor (in respect of his skill
and service) be not to be preferred before the prince himself?]
Fourthly, I ask, if the prince and his attendants be unskilful in the
ship’s affairs, whether every sailor and mariner, the youngest and
lowest, be not, so far as concerns the ship, to be preferred before
the prince’s followers, and the prince himself? and their counsel and
advice more to be attended to, and their service more to be desired
and respected, and the prince to be requested to stand by and let the
business alone in their hands?
[Sidenote: 5. Query.]
Fifthly, in case a wilful king and his attendants, out of opinion of
their skill, or wilfulness of passion, would so steer the course, trim
sail, &c., as that in the judgment of the master and seamen the ship and
lives shall be endangered: whether, in case humble persuasions prevail
not, ought not the ship’s company to refuse to act in such a course, yea,
and, in case power be in their hands, resist and suppress these dangerous
practices of the prince and his followers, and so save the ship?
[Sidenote: 6. Query, Whether, if the master of the ship gratify the
prince to the casting away of the ship and prince, &c., he be not guilty,
and liable to answer?]
Lastly, suppose the master, out of base fear and cowardice, or covetous
desire of reward, shall yield to gratify the mind of the prince, contrary
to the rules of art and experience, &c., and the ship come in danger, and
perish, and the prince with it: if the master get to shore, whether may
he not be justly questioned, yea, and suffer as guilty of the prince’s
death, and those that perished with him? These cases are clear, wherein,
according to this similitude, the prince ought not to govern and rule the
actions of the ship, but such whose office, and charge, and skill it is.
[Sidenote: The application in general of the ship to the church, &c.]
The result of all is this: the church of Christ is the ship, wherein the
prince—if a member, for otherwise the case is altered—is a passenger.
In this ship the officers and governors, such as are appointed by the
Lord Jesus, they are the chief, and in those respects above the prince
himself, and are to be obeyed and submitted to in their works and
administrations, even before the prince himself.
[Sidenote: The meanest Christian according to his knowledge and grace to
be preferred before the highest, who have received none or less grace of
Christ.]
In this respect every Christian in the church, man or woman, if of more
knowledge and grace of Christ, ought to be of higher esteem, concerning
religion and Christianity, than all the princes in the world who have
either none or less grace or knowledge of Christ: although in civil
things all civil reverence, honour, and obedience ought to be yielded by
all men.
[Sidenote: A true minister of Christ ought to walk by another rule than
the command of civil authority in spiritual causes.]
Therefore, if in matters of religion the king command what is contrary
to Christ’s rule, though according to his persuasion and conscience, who
sees not that, according to the similitude, he ought not to be obeyed?
Yea, and (in case) boldly, with spiritual force and power, he ought to
be resisted. And if any officer of the church of Christ shall out of
baseness yield to the command of the prince, to the danger of the church
and souls committed to his charge, the souls that perish, notwithstanding
the prince’s command, shall be laid to his charge.
[Sidenote: Former positions compared with this similitude, and found to
contradict each other.]
If so, then I rejoin thus: how agree these truths of this similitude
with those former positions, viz., that the civil magistrate is keeper
of both tables, that he is to see the church do her duty, that he ought
to establish the true religion, suppress and punish the false, and so
consequently must discern, judge, and determine what the true gathering
and governing of the church is, what the duty of every minister of Christ
is, what the true ordinances are, and what the true administrations of
them; and where men fail, correct, punish, and reform by the civil sword?
I desire it may be answered, in the fear and presence of Him whose eyes
are as a flame of fire, if this be not—according to the similitude,
though contrary to their scope in proposing of it—to be governor of the
ship of the church, to see the master, pilot, and mariners do their duty,
in setting the course, steering the ship, trimming the sails, keeping
the watch, &c., and where they fail, to punish them; and therefore, by
undeniable consequence, to judge and determine what their duties are,
when they do right, and when they do wrong: and this not only to manifest
error, (for then they say every passenger may reprove) but in their
ordinary course and practice.
[Sidenote: The similitude of the magistrate prescribing to the physician
in civil things, but the physician to the magistrate concerning his body.]
The similitude of a physician obeying the prince in the body politic,
but prescribing to the prince concerning the prince’s body, wherein
the prince, unless the physician manifestly err, is to be obedient
to the physician, and not to be judge of the physician in his art,
but to be ruled and judged as touching the state of his body by the
physician:—I say this similitude and many others suiting with the former
of a ship, might be alleged to prove the distinction of the civil and
spiritual estate, and that according to the rule of the Lord Jesus in
the gospel, the civil magistrate is only to attend the calling of the
civil magistracy concerning the bodies and goods of the subjects, and is
himself, if a member of the church and within, subject to the power of
the Lord Jesus therein, as any member of the church is, 1 Cor. v.
CHAP. CXXVII.
_Peace._ Dear Truth, you have uprightly and aptly untied the knots of
that eleventh head; let me present you with the twelfth head, which is,
Concerning the magistrates’ power in the censures of the church.
[Sidenote: The twelfth head examined.]
“First,” say they, “he hath no power to execute, or to substitute any
civil officer to execute, any church censure, under the notion of civil
or ecclesiastical men.
“Secondly, though a magistrate may immediately civilly censure such an
offender, whose secret sins are made manifest by their casting out to be
injurious to the good of the state, yet such offences of excommunicate
persons, which manifestly hurt not the good of the state, he ought not
to proceed against them, sooner or later, until the church hath made her
complaint to him, and given in their just reasons for help from them.
For to give liberty to magistrates, without exception, to punish all
excommunicate persons within so many months, may prove injurious to the
person who needs, to the church who may desire, and to God who calls for
longer indulgence from the hands of them.
“Thirdly, for persons not excommunicate, the magistrate hath no power
immediately to censure such offences of the church members by the power
of the sword, but only for such as do immediately hurt the peace of the
state: because the proper end of civil government being the preservation
of the peace and welfare of the state, they ought not to break down those
bounds, and so to censure immediately for such sins which hurt not their
peace.
“Hence, first, magistrates have no power to censure for secret sins, as
deadness [or] unbelief, because they are secret, and not yet come forth
immediately to hurt the peace of the state; we say immediately, for every
sin, even original sin, remotely hurts the civil state.
“Secondly, hence they have no power to censure for such private sins in
church members, which being not heinous may be best healed in a private
way by the churches themselves. For that which may be best healed by
the church, and yet is prosecuted by the state, may make a deeper wound
and greater rent in the peace both of church and state: the magistrates
also being members of the church, are bound to the rule of Christ, viz.,
not to produce any thing in public against a brother, which may be best
healed in a private way.
“Now we call that private,
“First, which is only remaining in families, not known of others: and
therefore a magistrate to hear and prosecute the complaint of children
against their parents, servants against masters, wives against their
husbands, without acquainting the church first, transgresseth the rule of
Christ.
“Secondly, that which is between members of the same church, or of divers
churches: for it was a double fault of the Corinthians, 1 Cor. vi.,
first to go to law, secondly, to do it before an infidel, seeing the
church was able to judge of such kind of differences by some arbitrators
among themselves. So that the magistrates should refer the differences
of church members to private healing, and try that way first: by means
whereof the churches should be free from much scandal, and the state from
much trouble, and the hearts of the godly from much grief in beholding
such breaches.
“Thirdly, such offences which the conscience of a brother dealing with
another privately, dares not as yet publish openly, coming to the notice
of the magistrate accidentally, he ought not to make public as yet, nor
to require the grand jury to present the same, no more than the other
private brother, who is dealing with him, until he see some issue of the
private way.
“Thirdly, hence they have no power to put any to an oath, _ex officio_,
to accuse themselves, or the brethren, in case either _criminis
suspecti_, or _prætensi_, because this preserves not, but hurts many ways
the peace of the state, and abuseth the ordinance of an oath, which is
ordained to end controversies, not to begin them, Heb. vi. 16.
“Fourthly, hence they have no power to censure any for such offences as
break either no civil law of God, or law of the state published according
to it: for the peace of the state being preserved by wholesome laws, when
they are not hurt, the peace is not hurt.”
_Truth._ In this passage, as I said before, I observe how weakly and
partially they deal with the souls of magistrates, in telling them they
are the guardians of both tables, must see the church do her duty,
punish, &c.; and yet in this passage the elders or ministers of the
churches not only sit judges over the magistrates’ actions in church
affairs, but in civil also, straitening and enlarging his commission
according to the particular interests of their own ends, or at the best
their consciences.
[Sidenote: To give the government of the church to the civil magistrate
(as before), and yet to abridge his conscience, what is it but to sport
with holy things? &c.]
I grant the word of the Lord is the only rule, light, and lantern in all
cases concerning God or man, and that the ministers of the gospel are to
teach this way, hold out this lantern unto the feet of all men; but to
give such an absolute power in spiritual things to the civil magistrate,
and yet after their own ends or consciences to abridge it, is but the
former sporting with holy things, and to walk in contradictions, as
before I noted.
Many of the particulars I acknowledge true, where the magistrate is a
member of the church; yet some passages call for explication, and some
for observation.
First, in that they say the civil magistrate ought not to proceed against
the offences of an excommunicate person, which manifestly hurt not the
good of the state, until the church hath made her complaint for help from
them, I observe two things:—
[Sidenote: An evident contradiction. An excellent confession of the
proper end of civil government. When civil laws are not broken, it is
confessed that civil peace is not hurt.]
First, a clear grant that when the church complaineth for help, then the
magistrate may punish such offences as hurt not the good of the state:
and yet in a few lines after they say, the magistrates have no power to
censure such offences of church members by the power of the civil sword,
but only such as do immediately hurt the peace of the civil state; and
they add the reason, because the proper end of the civil government being
the preservation of the peace and welfare of the state, they ought not
to break down those bounds, and so to censure immediately for such sins
which hurt not their peace. And in the last place, they acknowledge the
magistrate hath no power to punish any for any such offences as break no
civil law of God, or law of the state published according to it: “for the
peace of the state,” say they, “being preserved by wholesome laws, when
they are not hurt, the peace is not hurt.”
CHAP. CXXVIII.
_Peace._ Dear Truth, here are excellent confessions, unto which both
truth and grace may gladly assent; but what is your second observation
from hence?
[Sidenote: A grievous charge against the Christian church, and the King
of it.]
_Truth._ I observe secondly, what a deep charge of weakness is laid
upon the church of Christ, the laws, government, and officers thereof,
and consequently upon the Lord Jesus himself: to wit, that the church
is not enabled with all the power of Christ to censure sufficiently an
offender—on whom yet they have executed the deepest censure in the world,
to wit, cutting off from Christ, shutting out of heaven, casting to the
devil—which offender’s crime reacheth not to hurt the good of the civil
state; but that she is forced to make complaint to the civil state, and
the officers thereof, for their help.
Oh! let not this be told in Gath, nor heard in Askelon! and oh! how dim
must needs that eye be, which is bloodshot with that bloody and cruel
tenent of persecution for cause of conscience!
_Peace._ But what should be meant by this passage, viz., “That they
cannot give liberty to the magistrate to punish without exception all
excommunicate persons, within so many months?”
[Sidenote: A strange law in New England formerly, against excommunicate
persons.]
_Truth._ It may be this hath reference to a law made formerly in New
England, that if an excommunicate person repented not within, as I have
heard, three months after sentence of excommunication, then the civil
magistrate might proceed with him.
[Sidenote: A dangerous doctrine against all civil magistrates.]
These worthy men see cause to question this law upon good reasons
rendered, though it appears not by their words that they wholly condemn
it, only they desire a longer time, implying that after some longer time
the magistrate may proceed: and indeed I see not, but according to such
principles, if the magistrate himself should be cast out, he ought to
be proceeded against by the civil state, and consequently deposed and
punished, as the pope teacheth: yea, though happily [haply?] he had not
offended against either bodies or goods of any subject.
[Sidenote: Many sins prohibited to be punished by the magistrate, and yet
they also charge him to punish all sin, Rom. xiii.]
Thirdly, from this confession, that the magistrate ought not to punish
for many sins above-mentioned, I observe how they cross the plea which
commonly they bring for the magistrates punishing of false doctrines,
heretics, &c., (viz., Rom. xiii., The magistrate is to punish them that
do evil); and when it is answered, True, evil against the second table,
which is there only spoken of, and against the bodies and goods of the
subject, which are the proper object of the civil magistrate, as they
confess: it is replied, Why? is not idolatry sin? heresy, sin? schism
and false worship, sin? Yet here in this passage many evils, many sins,
even of parents against their children, masters against their servants,
husbands against their wives, the magistrate ought not to meddle with.
[Sidenote: Original sin charged to hurt remotely (but falsely) the civil
state.]
Fourthly. I dare not assent to that assertion, “That even original [sin]
remotely hurts the civil state.” It is true some do, as inclinations
to murder, theft, whoredom, slander, disobedience to parents, and
magistrates; but blindness of mind, hardness of heart, inclination to
choose or worship this or that God, this or that Christ, beside the true,
these hurt not remotely the civil state, as not concerning it, but the
spiritual.
[Sidenote: Magistrates strangely forbidden to hear civil complaints.]
_Peace._ Let me, in the last place, remind you of their charge against
the magistrate, and which will necessarily turn to my wrong and
prejudice: they say, the magistrate, in hearing and prosecuting the
complaints of children against their parents, of servants against their
masters, of wives against their husbands, without acquainting the church
first, transgresseth the rule of Christ.
_Truth._ Sweet Peace, they that pretend to be thy dearest friends, will
prove thy bitter enemies.
First, I ask for one rule out of the Testament of the Lord Jesus, to
prove this deep charge and accusation against the civil magistrate?
[Sidenote: Thousands of commonweals where no true church of Christ.]
Secondly, this is built upon a supposition of what rarely falls out in
the world, to wit, that there must necessarily be a true church of Christ
in every lawful state, unto whom these complaints must go: whereas, how
many thousand commonweals have been and are, where the name of Christ
hath not (or not truly) been founded!
[Sidenote: The complaints of families properly fall into the cognizance
of the civil magistrate.]
Thirdly, the magistrates’ office, according to their own grant, properly
respecting the bodies and goods of their subjects, and the whole body of
the commonweal being made up of families, as the members constituting
that body, I see not how, according to the rule of Christ, Rom. xiii.,
the magistrate may refuse to hear and help the just complaints of any
such petitioners—children, wives, and servants—against oppression, &c.
[Sidenote: They who give to magistrates more than is due, are most apt to
disrobe them of what is theirs.]
_Peace._ I have long observed, that such as have been ready to ascribe to
the civil magistrate and his sword more than God hath ascribed, have also
been most ready to cut off the skirts, and, in case of his inclining to
another conscience than their own, to spoil him of the robe of that due
authority with which it hath pleased God and the people to invest and
clothe him.
But I shall now present you with the thirteenth head, whose title is,—
CHAP. CXXIX.
[Sidenote: 13th head.]
_What power magistrates have in public assemblies of churches._
“First,” say they, “the churches have power to assemble and continue
such assemblies for the performance of all God’s ordinances, without or
against the consent of the magistrate, _renuente magistratu_, because—
“Christians are commanded so to do, Matt. xxviii. 18-20.
“Also, because an angel from God commanded the apostles so to do, Acts v.
20.
“Likewise from the practice of the apostles, who were not rebellious or
seditious, yet they did so, Acts iv. 18-20, Acts v. 27, 28.
“Further, from the practice of the primitive church at Jerusalem, who did
meet, preach, pray, minister sacraments, censures, Acts iv. 23, _renuente
magistratu_.
“Moreover, from the exhortation to the Hebrews, [chap.] x. 25, not to
forsake their assemblies, though it were in dangerous times; and if
they might do this under professed enemies, then we may much more under
Christian magistrates, else we were worse under Christian magistrates
than heathen: therefore magistrates may not hinder them herein, as
Pharaoh did the people from sacrificing, for wrath will be upon the
realm, and the king and his sons, Ezra vii. 23.
“Secondly, it hath been a usurpation of foreign countries and magistrates
to take upon them to determine times and places of worship; rather let
the churches be left herein to their inoffensive liberty.
“Thirdly, concerning the power of synod assemblies:—
“First, in corrupt times, the magistrate, desirous to make reformation of
religion, may and should call those who are most fit in several churches
to assemble together in a synod, to discuss and declare from the word of
God matters of doctrine and worship, and to help forward the reformation
of the churches of God: this did Josiah.
“Secondly, in the reformed times, he ought to give liberty to the
elders of several churches to assemble themselves by their own manual
and voluntary agreement, at convenient times, as the means appointed by
God whereby he may mediately reform matters amiss in churches, which
immediately he cannot nor ought not to do.
“Thirdly, those meetings for this end we conceive may be of two sorts.
“1. Monthly, of some of the elders and messengers of the churches.
“2. Annual, of all the messengers and elders of the churches.
“First. Monthly, of some: first, those members of churches which are
nearest together, and so may most conveniently assemble together, may, by
mutual agreement, once in a month, consult of such things as make for the
good of the churches.
“Secondly. The time of this meeting may be sometimes at one place,
sometimes at another, upon the lecture day of every church where
lectures are: and let the lecture that day be ended by eleven of the
clock.
“Thirdly. Let the end of this assembly be to do nothing by way of
authority, but by way of counsel, as the need of churches shall require.
“Secondly, annual, of all the elders within our jurisdiction or others,
whereto the churches may send once in the year to consult together for
the public welfare of all the churches.
“First. Let the place be sometimes at one church, sometimes at another,
as reasons for the present may require.
“Secondly. Let all the churches send their weighty questions and cases,
six weeks or a month before the set time, to the church where the
assembly is to be held, and the officers thereof disperse them speedily
to all the churches, that so they may have time to come prepared to the
discussing of them.
“Thirdly. Let this assembly do nothing by authority, but only by counsel,
in all cases which fall out, leaving the determination of all things to
particular churches within themselves, who are to judge and so to receive
all doctrines and directions agreeing only with the word of God.”
_The grounds of these assemblies._
“First. Need of each other’s help, in regard of daily emergent troubles,
doubts, and controversies.
“Secondly, Love of each other’s fellowship.
“Thirdly. Of God’s glory, out of a public spirit to seek the welfare of
the churches, as well as their own, 1 Cor. x. 33, 2 Cor. xi. 28.
“Fourthly. The great blessing and special presence of God upon such
assemblies hitherto.
“Fifthly. The good report the elders and brethren of churches shall
have hereby, by whose communion of love others shall know they are the
disciples of Christ.”
CHAP. CXXX.
[Sidenote: A strange double picture.]
_Truth._ I may well compare this passage to a double picture; on the
first part or side of it a most fair and beautiful countenance of the
pure and holy word of God: on the latter side or part, a most sour and
uncomely, deformed look of a mere human invention.
[Sidenote: The great privileges of the true spouse, or church of Christ.]
Concerning the former, they prove the true and unquestionable power and
privilege of the churches of Christ to assemble and practise all the holy
ordinances of God, without or against the consent of the magistrate.
Their arguments from Christ’s and the angels’ voice, from the apostles’
and churches’ practice, I desire may take deep impression, written by the
point of a diamond, the finger of God’s Spirit, in all hearts whom it may
concern.
This liberty of the churches of Christ, he enlargeth and amplifieth so
far, that he calls it a usurpation of some magistrates to determine the
time and place of worship: and says, that rather the churches should be
left to their inoffensive liberty.
[Sidenote: To hold with light and walk in darkness.]
Upon which grant I must renew my former query, whether this be not to
walk in contradictions, to hold with light yet walk in darkness? for,—
[Sidenote: The magistrate lift up to be the chief governor of the church,
and yet cast down not to have power to appoint the place or time of
meeting.]
How can they say the magistrate is appointed by God and Christ the
guardian of the Christian church and worship, bound to set up the true
church, ministry, and ordinances, to see the church do her duty, that
is, to force her to it by the civil sword: bound to suppress the false
church, ministry, and ordinances, and therefore, consequently, to judge
and determine which is the true church, which is the false, and what is
the duty of the church officers and members of it, and what not: and
yet, say they, the churches must assemble, and practise all ordinances,
without his consent, yea, against it. Yea, and he hath not so much power
as to judge what is a convenient time and place for the churches to
assemble in; which if he should do, he should be a usurper, and should
abridge the church of her inoffensive liberty.
[Sidenote: Two similitudes, illustrating the magistrate cannot be both
governor of the church, and yet usurper in commanding.]
As if the master or governor of a ship had power to judge who were true
and fit officers, mariners, &c., for the managing of the ship, and were
bound to see them each perform his duty, and to force them thereunto,
and yet he should be a usurper if he should abridge them of meeting and
managing the vessel at their pleasure, when they please, and how they
please, without and against his consent. Certainly, if a physician have
power to judge the disease of his patient, and what course of physic he
must use, can he be counted a usurper unless the patient might take what
physic himself pleased, day or night, summer or winter, at home in his
chamber or abroad in the air?
[Sidenote: If a church may assemble without and against the magistrate’s
consent (as is affirmed), then much more constitute and become a church,
&c.]
Secondly, by their grant in this passage, that God’s people may thus
assemble and practise ordinances without and against the consent of the
magistrate, I infer, then also may they become a church, constitute and
gather without or against the consent of the magistrate. Therefore may
the messengers of Christ preach and baptize, that is, make disciples and
wash them into the true profession of Christianity, according to the
commission, though the magistrate determine and publicly declare such
ministers, such baptisms, such churches to be heretical.
Thirdly, it may here be questioned, what power is now given to the civil
magistrate in church matters and spiritual affairs?
If it be answered, that although God’s people may do this against the
magistrates’ consent, yet others may not:
[Sidenote: Gross partiality.]
I answer, as before, who sees not herein partiality to themselves? God’s
people must enjoy their liberty of conscience, and not be forced; but all
the subjects in a kingdom or monarchy, or the whole world beside, must be
compelled by the power of the civil sword to assemble thus and thus.
Secondly, I demand, who shall judge whether they are God’s people or
no? for they say, whether the magistrate consent or consent not, that
is, judge so or not, they ought to go on in the ordinances, _renuente
magistratu_.
[Sidenote: If the civil magistrate be to build the spiritual or Christian
house, he must judge in the matter.]
How agrees this with their former and general assertion, that the civil
magistrate must set up the Christian church and worship? Therefore, by
their own grant, he must judge the godly themselves, he must discern
who are fit matter for the house of God, living stones, and what unfit
matter, trash and rubbish.
[Sidenote: A close and faithful interrogatory to the consciences of the
authors of these positions.]
Those worthy men, the authors of these positions, and others of their
judgment, have cause to examine their souls with fear and trembling in
the presence of God upon this interrogatory, viz., whether or no this be
not the bottom and root of the matter: if they could have the same supply
of maintenance without the help of the civil sword, or were persuaded to
live upon the voluntary contribution of poor saints, or their own labour,
as the Lord Jesus and his first messengers did:—I say, if this lay not in
the bottom, whether or no they could not be willingly shut of the civil
power, and left only to their inoffensive liberties?
[Sidenote: A sad query to some concerning their practice.]
I could also put a sad query to the consciences of some, viz., what
should be the reason why in their native country, where the magistrate
consenteth not, they forebore to practise such ordinances as now they
do, and intended to do so soon as they got into another place where they
might set up magistrates of their own, and a civil sword? &c. How much
is it to be feared, that in case their magistrate should alter, or their
persons be cast under a magistracy prohibiting their practice, whether
they would then maintain their separate meetings without and against the
consent of the magistrate, _renuente magistratu_.
[Sidenote: A marvellous challenge of more liberty to Christians under a
Christian magistrate than under the heathen.]
Lastly, it may be questioned, how it comes to pass that in pleading for
the church’s liberty more now under the Christian magistrate, since the
Christians took that liberty in dangerous times under the heathen, why
he quotes to prove such liberty, Pharaoh’s hindering the Israelites from
worship, and, Ezra vii. 23, Artaxerxes’s fear of wrath upon the realm?
Are not all their hopes and arguments built upon the Christian
magistrate, whom, say they, the first Christians wanted? and yet do they
scare the Christian magistrate, whom they account the governor of the
church, with Pharaoh and Artaxerxes, that knew not God, expecting that
the Christian magistrate should act and command no more in God’s worship
than they.
But what can those instances of Pharaoh’s evil in hindering the
Israelites worshipping of God, and Artaxerxes giving liberty to Israel
to worship God and build the temple, what can they prove but a duty in
all princes and civil magistrates to take off the yoke of bondage, which
commonly they lay on the necks of the souls of their subjects in matters
of conscience and religion?
CHAP. CXXXI.
[Sidenote: If the magistrates were appointed by Christ Jesus governors of
his kingdom, it were not reasonable that Christians should more freely
break the commands of the Christian than of the heathen magistrate.]
_Peace._ It is plausible, but not reasonable, that God’s people should
(considering the drift of these positions) expect more liberty under a
Christian than under a heathen magistrate. Have God’s people more liberty
to break the command of a Christian than a heathen governor? and so to
set up Christ’s church and ordinances after their own conscience against
his consent, more than against the consent of a heathen or unbelieving
magistrate? What is become of all the great expectation what a Christian
magistrate may and ought to do in establishing the church, in reforming
the church, and in punishing the contrary? It is true, say they, in
Christ’s time, and in the time of the first ministers and churches, there
were no Christian magistrates, and therefore in that case, it was in vain
for Christians to seek unto the heathen magistrates to govern the church,
suppress heretics, &c.; but now we enjoy Christian magistrates, &c.
_Truth._ All reason and religion would now expect more submission
thereof, in matters concerning Christ, to a Christian magistrate, than to
a pagan or anti-christian ruler! But, dear Peace, the day will discover,
the fire will try, 1 Cor. iii. [13,] what is but wood, hay, and stubble,
though built, in men’s upright intention, on that foundation, Jesus
Christ.
[Sidenote: The necessity of civil government in general of God, but the
special kinds of men, 1 Pet. ii. 13.]
But, to wind up all, as it is most true that magistracy in general is
of God, Rom. xiii., for the preservation of mankind in civil order and
peace—the world otherwise would be like the sea, wherein men, like
fishes, would hunt and devour each other, and the greater devour the
less:—so also it is true, that magistracy in special for the several
kinds of it is of man, 1 Pet. ii. 13. Now what kind of magistrate soever
the people shall agree to set up, whether he receive Christianity before
he be set in office, or whether he receive Christianity after, he
receives no more power of magistracy than a magistrate that hath received
no Christianity. For neither of them both can receive more than the
commonweal, the body of people and civil state, as men, communicate unto
them, and betrust them with.
[Sidenote: Civil magistrates are derivatives from the fountains or bodies
of people.]
All lawful magistrates in the world, both before the coming of Christ
Jesus and since, (excepting those unparalleled typical magistrates of the
church of Israel) are but derivatives and agents immediately derived and
employed as eyes and hands, serving for the good of the whole: hence they
have and can have no more power than fundamentally lies in the bodies or
fountains themselves, which power, might, or authority is not religious,
Christian, &c., but natural, human, and civil.
[Sidenote: A believing magistrate no more a magistrate than an
unbelieving.]
And hence it is true, that a Christian captain, Christian merchant,
physician, lawyer, pilot, father, master, and so consequently magistrate,
&c., is no more a captain, merchant, physician, lawyer, pilot, father,
master, magistrate, &c., than a captain, merchant, &c., of any other
conscience or religion.
[Sidenote: The excellency of Christianity in all callings.]
It is true, Christianity teaches all these to act in their several
callings to a higher ultimate end, from higher principles, in a more
heavenly and spiritual manner, &c.
CHAP. CXXXII.
_Peace._ Oh! that thy light and brightness, dear Truth, might shine to
the dark world in this particular: let it not therefore be grievous, if I
request a little further illustration of it.
[Sidenote: The magistrate like a pilot in the ship of the commonweal.
Christianity steers a Christian pilot’s course. The Christian pilot hath
no more power over the souls of his mariners or passengers, than the
unchristian or pagan pilot.]
_Truth._ In his season, God will glorify himself in all his truths. But
to gratify thy desire, thus: A pagan or anti-christian pilot may be as
skilful to carry the ship to its desired port, as any Christian mariner
or pilot in the world, and may perform that work with as much safety
and speed: yet have they not command over the souls and consciences of
their passengers, or mariners under them, although they may justly see
to the labour of the one, and the civil behaviour of all in the ship.
A Christian pilot, he performs the same work, as likewise doth the
metaphorical pilot in the ship of the commonweal, from a principle of
knowledge and experience; but more than this, he acts from a root of
the fear of God and love to mankind in his whole course. Secondly, his
aim is more to glorify God, than to gain his pay, or make his voyage.
Thirdly, he walks heavenly with men and God, in a constant observation of
God’s hand in storms, calms, &c. So that the thread of navigation being
equally spun by a believing or unbelieving pilot, yet is it drawn over
with the gold of godliness and Christianity by a Christian pilot, while
he is holy in all manner of Christianity, 1 Pet. i. 15. But lastly, the
Christian pilot’s power over the souls and consciences of his sailors and
passengers is not greater than that of the anti-christian, otherwise than
he can subdue the souls of any by the two-edged sword of the Spirit, the
word of God, and by his holy demeanour in his place, &c.
_Peace._ I shall present you with no other consideration in this first
part of the picture, but this only.
[Sidenote: The terms heathen and Christian magistrate.]
Although the term _heathen_ is most commonly appropriated to the wild
naked Americans, &c., yet these worthy men justly apply it even to the
civilized Romans, &c.; and consequently must it be applied to the most
civilized anti-christians, who are not the church and people of God in
Christ.
_Truth._ The word גּוֹיִם in the Hebrew, and ἔθνη in the Greek,
signifies no more than the Gentiles, or nations of the earth, which were
without and not within the true typical national church of the Jews
before Christ; and since his coming, the Gentiles, or nations of the
world, who are without that one holy nation of the Christian Israel,
the church gathered unto Christ Jesus, in particular and distinct
congregations all the world over.
[Sidenote: All out of Christ are heathens, that is of the nations, or
Gentiles.]
Translators promiscuously render the words, Gentiles, heathens, nations:
whence it is evident that even such as profess the name of Christ in an
unregenerate and impenitent estate, whether papist, or protestant, are
yet without: that is, heathen, Gentile, or of the nations.
CHAP. CXXXIII.
_Peace._ Dear Truth, it is now time to cast your eye on the second part
of this head or picture, uncomely and deformed.
_Truth._ It contains two sorts of religious meetings or assemblies.
First, more extraordinary and occasional, for which he quotes the
practice of Josiah.
[Sidenote: Josiah a type of Christ Jesus, the king of the church.]
An. Josiah was in the type: so are not now the several governors of
commonweals, kings or governors of the church or Israel; whose state
I have proved to be a non-such, and not to be paralleled but in the
antitype, the particular church of Christ, where Christ Jesus alone sits
King in his own most holy government.
Secondly, they propound meetings or assemblings ordinary, stated, and
constant, yearly and monthly, unto which the civil magistrate should give
liberty. For these meetings they propound plausible arguments from the
necessity of them, from Christian fellowship, from God’s glory, from the
experience of the benefit of them, and from the good report of them, as
also those two scriptures, 1 Cor. x. 33, 2 Cor. xi. 28.
[Sidenote: An unjust and partial desire of liberty to some consciences,
and bondage unto all others.]
To these I answer, If they intend that the civil magistrate should permit
liberty to the free and voluntary spiritual meetings of their subjects, I
shall subscribe unto them; but if they intend that the magistrate should
give liberty only unto themselves, and not to the rest of their subjects,
that is to desire their own souls only to be free, and all other souls of
their subjects to be kept in bondage:
Secondly, if they intend that the magistrate should enforce all the
elders of such churches under their jurisdiction to keep correspondency
with them in such meetings, then I say, as before, it is to cause him
to give liberty with a partial hand, and unequal balance; for thus I
argue:—If the civil state and civil officers be of their religion and
conscience, it is not proper for them to give liberty or freedom, but
to give honourable testimony and approbation, and their own personal
submission to the churches. But if the civil state and officers be of
another conscience and worship, and shall be bound to grant permission
and liberty to them, their consciences, and meetings, and not to those of
his own religion and conscience also, how will this appear to be equal
in the very eye of common peace and righteousness?
For those yearly and monthly meetings, as we find not any such in
the first churches, so neither will those general arguments from the
plausible pretence of Christian fellowship, God’s glory, &c., prove such
particular ways of glorifying God, without some precept or precedent of
such a kind.
[Sidenote: The commission, Matt. xxviii. of preaching and baptizing, not
properly directed to the church, or fixed teachers of it, least of all to
the commonwealth.]
For those scriptures, 1 Cor. x. 33, and 2 Cor. xi. 28, expressing
the apostle Paul’s zeal for glorifying God, and his care for all the
churches, it is clear they concern such as are indeed Paul’s successors,
sent forth by Christ Jesus to preach and gather churches; but those
scriptures concern not the churches themselves, nor the pastors of
the churches properly, least of all the civil state and commonwealth,
neither of which, the churches, the pastors, or commonwealth, do go
forth personally with that commission, Matt. xxviii. [19,] to preach and
baptize, that is, to gather churches unto Christ.
For as for the first, the churches are not ministers of the gospel; the
angels or messengers of the churches, and the churches themselves, were
distinct, Rev. ii. and iii.
As for the second, the pastors and elders of the church, their work is
not to gather churches, but to govern and feed them, Acts xx., and 1 Pet.
v.
As for the civil magistrate, it is a ministry indeed, magistrates are
God’s ministers, Rom. xiii. 4; but it is of another nature. And therefore
none of these—the churches of Christ, the shepherds of those churches,
nor the civil magistrate, succeeding the apostles or first messengers,
these scriptures alleged concern not any of these to have care of all the
churches.
[Sidenote: A query who have now the care of all the churches?]
_Peace._ Dear Truth, who can hear this word, but will presently cry out,
Who then may rightly challenge that commission, and that promise? Matt.
xxviii., &c.
[Sidenote: A ministry before the church.]
_Truth._ Sweet Peace, in due place and season that question may be
resolved; but doubtless the true successors must precede or go before the
church, making disciples, and baptizing as the apostles did, who were
neither the churches, nor the pastors and fixed teachers of them, but as
they gathered, so had the care of the churches.
CHAP. CXXXIV.
_Peace._ I cease to urge this further; and, in the last place, marvel
what should be the reason of that conclusion, viz., “There is no power of
determination in any of these meetings, but that all must be left to the
particular determination of the churches.”
[Sidenote: Acts xv., commonly misapplied.]
_Truth._ At the meeting at Jerusalem, when Paul and Barnabas and others
were sent thither from the church of Christ at Antioch, the apostles and
elders did not only consult and advise, but particularly determined the
question which the church of Antioch sent to them about, Acts xv., and
send their particular determinations or decrees to the churches afterward.
So that if these assemblies were of the nature of that pattern or
precedent, as is generally pretended, and had such a promise of the
assistance and concurrence of the Spirit as that assembly had, they might
then say as that assembly did, Acts xv., _It seemeth good to the Holy
Spirit and to us_; and should not leave particular determinations to the
particular churches, in which sometimes are very few able guides and
leaders.
_Peace._ But what should be the reason to persuade these worthy men to
conceive the particular congregations, or churches, to be more fit and
competent judges in such high points, than an assembly of so excellent
and choice persons, who must only consult and advise? &c.
[Sidenote: Christ’s promise and presence only makes an assembly blessed.]
_Truth._ Doubtless there is a strong conviction in their souls of a
professed promised presence of the Lord Jesus in the midst of his church,
gathered after his mind and will, more than unto such kind of assemblies,
though consisting of far more able persons, even the flower and cream of
all the churches.
_Peace._ It is generally conceived, that the promise of Christ’s presence
to the end of the world, Matt. xxviii. [20,] is made to the church.
[Sidenote: The promise of Christ’s presence, Matt. xviii., distinct from
that, Matt. xxviii.]
_Truth._ There is doubtless a promise of Christ’s presence in the midst
of his church and congregation, Matt. xviii. [20;] but the promise of
Christ’s presence, Matt. xxviii. [20,] cannot properly and immediately
belong to the church constituted and gathered, but to such ministers or
messengers of Christ Jesus whom he is pleased to employ to gather and
constitute the church by converting and baptizing: unto which messengers,
if Christ Jesus will be pleased to send such forth, that passage, Acts
xv., will be precedential.
[Sidenote: 14th position examined.]
_Peace._ The fourteenth general head is this, viz., What power particular
churches have particularly over magistrates.
“First,” say they, “they may censure any member, though a magistrate, if
by sin he deserve it.
“First, because magistrates must be subject to Christ; but Christ
censures all offenders, 1 Cor. v. 4, 5.
“Secondly, every brother must be subject to Christ’s censure, Matt.
xviii. 15, 16, 17. But magistrates are brethren, Deut. xvii. 15.
“Thirdly, They may censure all within the church, 1 Cor. v. 11.
“But the magistrates are within the church, for they are either without,
or within, or above the church: not the first, nor the last, for so
Christ is only above it.
“Fourthly, the church hath a charge of all the souls of the members, and
must give account thereof, Heb. xiii. 17.
“Fifthly, Christ’s censures are for the good of souls, 1 Cor. v. 6; but
magistrates must not be denied any privilege for their souls, for then
they must lose a privilege of Christ by being magistrates.
“Sixthly, In church privileges Christians are all one, Gal. iii. 28, Col.
iii. 11.
“2. Magistrates may be censured for apparent and manifest sin against any
moral law of God in their judicial proceedings, or in the execution of
their office. Courts are not sanctuaries for sin; and if for no sin, then
not for such especially.
“First, because sins of magistrates in court are as hateful to God. 2.
And as much spoken against, Isa. x. 1, Micah iii. 1. Thirdly, God hath
nowhere granted such immunity to them. Fourthly, what a brother may do
privately in case of private offence, that the church may do publicly in
case of public scandal. But a private brother may admonish and reprove
privately in case of any private offence, Matt. xviii. 15, Luke xvii. 3,
Psalm cxli. 5.
“Lastly, Civil magistracy doth not exempt any church from faithful
watchfulness over any member, nor deprive a church of her due power,
nor a church member of his due privilege, which is to partake of every
ordinance of God, needful and requisite to their winning and salvation,
_ergo_,—”
CHAP. CXXXV.
_Truth._ These arguments to prove the magistrate subject, even for sin
committed in judicial proceeding, I judge, like Mount Zion, immoveable,
and every true Christian that is a magistrate will judge so with me: yet
a query or two will not be unseasonable.
[Sidenote: Christ’s administrations are charged firstly upon the
ministers thereof.]
First, where they name the church in this whole passage, whether they
mean the church without the ministry or governors of it, or with the
elders and governors jointly? and if the latter, why name they not the
governors at all, since that in all administrations of the church the
duty lies not upon the body of the church, but firstly and properly upon
the elders?
[Sidenote: The ministers or governors of Christ’s church to be
acknowledged in their dispensations.]
It is true in case of the elder’s obstinacy in apparent sin, the church
hath power over him, having as much power to take down as to set up, Col.
iv. [17,] _Say to Archippus_, &c.; yet in the ordinary dispensations and
administrations of the ordinances, the ministers or elders thereof are
first charged with duty, &c.
Hence first for the apostles, who converted, gathered, and espoused the
churches to Christ, I question whether their power to edification was not
a power over the churches, as many scriptures seem to imply.
[Sidenote: A paradox; magistrates made the judges of the churches, and
governors of them, yet censurable by them.]
Secondly, for the ordinary officers ordained for the ordinary and
constant guiding, feeding, and governing the church, they were rulers,
shepherds, bishops, or overseers, and to them was every letter and
charge, commendation or reproof, directed, Rev. ii. 3, Acts xx. And that
place by them quoted for the submission of the magistrates to the church,
it mentions only submission to the rulers thereof, Heb. xiii. 17. Those
excellent men concealed not this out of ignorance, and therefore most
certainly in a silent way confess, that their doctrine concerning the
magistrates’ power in church causes would seem too gross, if they should
not have named the whole church, and but silently implied the governors
of it. And is it not wonderful in any sober eye, how the same persons,
magistrates, can be exalted over the ministers and members, as being
bound to establish, reform, suppress by the civil sword in punishing the
body or goods, and yet for the same actions, if the church and governors
thereof so conceive, be liable to a punishment ten thousand times more
transcendent, to wit, excommunication, a punishment reaching to their
souls, and consciences, and eternal estate; and this not only for common
sins, but for those actions which immediately concern the execution of
their civil office, in judicial proceeding?
[Sidenote: Queen Elizabeth’s bishops truer to their principles, than many
of a better spirit and profession.]
_Peace._ The prelates in Queen Elizabeth’s days, kept with more plainness
to their principles: for, acknowledging the queen to be supreme in all
church causes, according to the title and power of Henry VIII. her
father, taken from the pope, and given to him by the parliament, they
professed that the queen was not a sheep, but under Christ the chief
shepherd, and that the church had not power to excommunicate the queen.
[Sidenote: Mr. Barrowe’s profession concerning Queen Elizabeth.]
_Truth._ Therefore, sweet Peace, it was esteemed capital, in that
faithful witness of so much truth as he saw, even unto death, Mr.
Barrowe, to maintain before the lords of the council, that the queen
herself was subject to the power of Christ Jesus in the church: which
truth overthrew that other tenent, that the queen should be head and
supreme in all church causes.[227]
_Peace._ Those bishops according to their principles, though bad and
false, dealt plainly, though cruelly, with Mr. Barrowe: but these
authors, whose principles are the same with the bishops’, concerning the
power of the magistrate in church affairs, though they waive the title,
and will not call them heads or governors, which now in lighter times
seems too gross, yet give they as much spiritual power and authority to
the civil magistrates to the full, as ever the bishops gave unto them;
although they yet also with the same breath lay all their honour in the
dust, and make them to lick the dust of the feet of the churches, as it
is prophesied the kings and the queens of the earth shall do, when Christ
makes them nursing fathers and nursing mothers, Isa. xlix.[228] The truth
is, Christ Jesus is honoured when the civil magistrate, a member of the
church, punisheth any member or elder of the church with the civil sword,
even to the death, for any crime against the civil state, so deserving
it; for he bears not the sword in vain.
And Christ Jesus is again most highly honoured, when for apparent sin in
the magistrate, being a member of the church, for otherwise they have not
to meddle with him, the elders with the church admonish him, and recover
his soul: or if obstinate in sin, cast him forth of their spiritual
and Christian fellowship; which doubtless they could not do, were the
magistrate supreme governor under Christ in ecclesiastical or church
causes, and so consequently the true heir and successor of the apostles.
CHAP. CXXXVI.
[Sidenote: 15th head, examined.]
_Peace._ The fifteenth head runs thus: viz., _In what cases must churches
proceed with magistrates in case of offence._
“We like it well, that churches be slower in proceeding to
excommunication, as of all other, so of civil magistrates, especially in
point of their judicial proceedings, unless it be in scandalous breach
of a manifest law of God, and that after notorious evidence of the fact,
and that after due seeking and waiting for satisfaction in a previous
advertisement. And though each particular church in respect of the
government of Christ be independent and absolute within itself, yet where
the commonweal consists of church members, it may be a point of Christian
wisdom to consider and consult with the court also, so far as any thing
may seem doubtful to them in the magistrate’s case, which may be further
cleared by intelligence given from them; but otherwise we dare not leave
it in the power of any church to forbear to proceed and agree upon that
on earth, which they plainly see Christ hath resolved in his word, and
will ratify in heaven.”
[Sidenote: The inventions of men in swerving from the true essentials of
civil and spiritual commonweals.]
_Truth._ If the scope of this head be to qualify and adorn Christian
impartiality and faithfulness with Christian wisdom and tenderness, I
honour and applaud such a Christian motion; but whereas that case is
put which is nowhere found in the pattern of the first churches, nor
suiting with the rule of Christianity, to wit, that “the commonweal
should consist of church members,” which must be taken privately, to wit,
that none should be admitted members of the commonweal but such as are
first members of the church—which must necessarily run the church upon
that temptation to feel the pulse of the court concerning a delinquent
magistrate, before they dare proceed—I say, let such practices be brought
to the touchstone of the true frame of a civil commonweal, and the true
frame of the spiritual or Christian commonweal, the church of Christ, and
it will be seen what wood, hay, and stubble of carnal policy and human
inventions in Christ’s matters are put in place of the precious stones,
gold, and silver of the ordinances of the most high and only wise God.
CHAP. CXXXVII.
[Sidenote: 16th and last head examined.]
_Peace._ Dear Truth, we are now arrived at their last head: the title is
this, viz.,—
_Their power in the liberties and privileges of these churches._
“First, all magistrates ought to be chosen out of church members, Exod.
xviii. 21; Deut. xvii. 15; Prov. xxix. 2. _When the righteous rule, the
people rejoice._
“Secondly, that all free men elected, be only church members;—
“1. Because if none but church members should rule, then others should
not choose, because they may elect others beside church members.
2. From the pattern of Israel, where none had power to choose but only
Israel, or such as were joined to the people of God.
3. If it shall fall out that, in the court consisting of magistrates and
deputies, there be a dissent between them which may hinder the common
good, that they now return for ending the same to their first principles,
which are the free men, and let them be consulted with.”
[Sidenote: A great question, viz., whether only church members, that is,
as is intended, godly persons, in a particular church estate, be only
eligible or to be chosen for magistrates.]
_Truth._ In this head are two branches:—first, concerning the choice
of magistrates, that such ought to be chosen as are church members: for
which is quoted, Exod. xviii. 21; Deut. xvii. 15; Prov. xxix. 2.
Unto which I answer: It were to be wished, that since the point is so
weighty, as concerning the pilots and steersmen of kingdoms and nations,
&c., on whose abilities, care, and faithfulness depends most commonly
the peace and safety of the commonweals they sail in: I say, it were to
be wished that they had more fully explained what they intend by this
affirmative, viz., “Magistrates ought to be chosen out of church members.”
For if they intend by this _ought to be chosen_, a necessity of
convenience, viz., that for the greater advancement of common utility and
rejoicing of the people, according to the place quoted, Prov. xxix. 2, it
were to be desired, prayed for, and peaceably endeavoured, then I readily
assent unto them.
But if by this _ought_ they intend such a necessity as those scriptures
quoted imply, viz., that people shall sin by choosing such for
magistrates as are not members of churches: as the Israelites should have
sinned, if they had not, according to Jethro’s counsel, Exod. xviii.,
and according to the command of God, Deut. xvii., chosen their judges
and kings within themselves in Israel: then I propose these necessary
queries;—
[Sidenote: Lawful civil states, where churches of Christ are not. The
world being divided into thirty parts, twenty-five never heard of Christ.]
First. Whether those are not lawful civil combinations, societies, and
communions of men, in towns, cities, states, or kingdoms, where no church
of Christ is resident, yea, where his name was never yet heard of? I add
to this, that men of no small note, skilful in the state of the world,
acknowledge, that the world divided into thirty parts, twenty-five of
that thirty have never yet heard of the name of Christ: if [therefore]
their civil politics and combinations be not lawful, because they are not
churches and their magistrates church members, then disorder, confusion,
and all unrighteousness is lawful, and pleasing to God.
[Sidenote: Lawful heirs of crowns and civil government, although not
Christian and godly.]
Secondly. Whether in such states or commonweals where a church or
churches of Christ are resident, such persons may not lawfully succeed to
the crown or government in whom the fear of God, according to Jethro’s
counsel, cannot be discerned, nor are brethren of the church, according
to Deut. xvii. 15, but only are fitted with civil and moral abilities to
manage the civil affairs of the civil estate.
[Sidenote: Few Christians wise and noble, and qualified for affairs of
state.]
Thirdly. Since not many wise and noble are called, but the poor receive
the gospel, as God hath chosen the poor of the world to be rich in
faith, 1 Cor. i. 26, James ii. 5: whether it may not ordinarily come
to pass, that there may not be found in a true church of Christ, which
sometimes consisteth but of few persons, persons fit to be either kings
or governors, &c., whose civil office is no less difficult than the
office of a doctor of physic, a master or pilot of a ship, or a captain
or commander of a band or army of men: for which services the children of
God may be no ways qualified, though otherwise excellent for the fear of
God, and the knowledge and grace of the Lord Jesus.
[Sidenote: Some papists and some protestants agree in deposing of
magistrates.]
Fourthly. If magistrates ought, that is, ought _only_, to be chosen
out of the church, I demand, if they ought not also to be dethroned
and deposed when they cease to be of the church, either by voluntary
departure from it, or by excommunication out of it, according to the
bloody tenents and practice of some papists, with whom the protestants,
according to their principles, although they seem to abhor it, do
absolutely agree?
Fifthly. Therefore, lastly, I ask, if this be not to turn the world
upside down, to turn the world out of the world, to pluck up the roots
and foundations of all common society in the world, to turn the garden
and paradise of the church and saints into the field of the civil state
of the world, and to reduce the world to the first chaos or confusion?
CHAP. CXXXVIII.
_Peace._ Dear Truth, thou conquerest, and shalt triumph in season, but
some will say, how answer you those scriptures alleged?
[Sidenote: Those scriptures, Exod. xviii., Deut. xvii. and xviii., &c.,
paralleled in the true spiritual Israel, by 1 Tim. iii., and Tit. i.]
_Truth._ I have fully and at large declared the vast differences between
that holy nation of typical Israel and all other lands and countries, how
unmatchable then and now, and never to be paralleled, but by the true
Israel and particular churches of Christ residing in all parts, and under
the several civil governments of the world. In which churches, the Israel
of God and kingdom of Christ Jesus, such only are to be chosen spiritual
officers and governors, to manage his kingly power and authority in the
church, as are, according to the scriptures quoted, not pope, bishops, or
civil powers, but from amongst themselves, brethren, fearing God, hating
covetousness or filthy lucre, according to those golden rules given by
the Lord Jesus, 1 Tim. iii., and Tit. i.
The want of discerning this true parallel between Israel in the type
then, and Israel the antitype now, is that rock whereon, through the
Lord’s righteous jealousy, punishing the world and chastising his people,
thousands dash, and make woful shipwreck.
The second branch, viz., that all freemen elected be only church members,
I have before shown to be built on that sandy and dangerous ground
of Israel’s pattern. Oh! that it may please the Father of lights to
discover this to all that fear his name! Then would they not sin to
save a kingdom, nor run into the lamentable breach of civil peace and
order in the world, nor be guilty of forcing thousands to hypocrisy in
a state-worship, nor of profaning the holy name of God and Christ by
putting their names and ordinances upon unclean and unholy persons, nor
of shedding the blood of such heretics, &c., whom Christ would have enjoy
longer patience and permission until the harvest, nor of the blood of the
Lord Jesus himself in his faithful witnesses of truth, nor lastly, of the
blood of so many hundred thousands slaughtered men, women, and children,
by such uncivil and unchristian wars and combustions about the Christian
faith and religion.
_Peace._ Dear Truth, before we part, I ask your faithful help once more,
to two or three scriptures which many allege, and yet we have not spoken
of.
_Truth._ Speak on. Here is some sand left in this our hour-glass of
merciful opportunity. One grain of time’s inestimable sand is worth a
golden mountain; let us not lose it.
[Sidenote: The Ninevites’ fast examined.]
_Peace._ The first is that of the Ninevites’ fast, commanded by the king
of Nineveh and his nobles upon the preaching of Jonah: succeeded by
God’s merciful answer in sparing of the city; and quoted with honourable
approbation by the Lord Jesus Christ, Jonah iii., and Matt. xii. 41.
_Truth._ I have before proved, that even Jehoshaphat’s fast, he being
king of the national church and people of Israel, could not possibly be a
type or warrant for every king or magistrate in the world, whose nations,
countries, or cities cannot be churches of God now in the gospel,
according to Christ Jesus.
Much less can this pattern of the king of Nineveh and his nobles, be a
ground for kings and magistrates now to force all their subjects under
them in the matters of worship.
_Peace._ It will be said, why did God thus answer them?
_Truth._ God’s mercy in hearing doth not prove an action right and
according to rule.
It pleased God to hear the Israelites cry for flesh, and afterward for a
king, giving both in anger to them.
It pleased God to hear Ahab’s prayer, yea, and the prayer of the devils,
Luke viii. [32,] although their persons and prayers in themselves
abominable.
[Sidenote: Object.]
If it be said, why did Christ approve this example?
[Sidenote: Answer.]
I answer, the Lord Jesus Christ did not approve the king of Nineveh’s
compelling all to worship, but the men of Nineveh’s repentance at the
preaching of Jonah.
_Peace._ It will be said, what shall kings and magistrates now do in the
plagues of sword, famine, pestilence?
_Truth._ Kings and magistrates must be considered, as formerly, invested
with no more power than the people betrust them with.
But no people can betrust them with any spiritual power in matters of
worship; but with a civil power belonging to their goods and bodies.
2. Kings and magistrates must be considered as either godly or ungodly.
If ungodly, his own and people’s duty is repentance, and reconciling of
their persons unto God, before their sacrifice can be accepted. Without
repentance what have any to do with the covenant or promise of God? Psalm
l. 16.
Again, if godly, they are to humble themselves, and beg mercies for
themselves and people.
Secondly. Upon this advantage and occasion, they are to stir up their
people, as possibly they may, to repentance; but not to force the
consciences of people to worship.
[Sidenote: Object.]
If it be said, what must be attended to in this example?
[Sidenote: Answer.]
Two things are most eminent in this example.
First. The great work of repentance, which God calls all men unto, upon
the true preaching of his word.
[Sidenote: How England and London may yet be spared.]
Secondly. The nature of that true repentance, whether legal or
evangelical. The people of Nineveh turned from the violence that was
in their hands: and confident I am, if this nation shall turn, though
but with a legal repentance, from that violent persecuting or hunting
each of other for religion’s sake,—the greatest violence and hunting
in the wilderness of the whole world—even as Sodom and Gomorrah upon a
legal repentance had continued until Christ’s day: so consequently might
England, London, &c., continue free from a general destruction, upon such
a turning from their violence, until the heavens and the whole world be
with fire consumed.
_Peace._ The second scripture is that speech of the Lord Christ, Luke
xxii. 36, _He that hath not a sword, let him sell his coat and buy one._
[Sidenote: Luke xxii., the selling of the coat to buy a sword, discussed.]
_Truth._ For the clearing of this scripture, I must propose and reconcile
that seeming contrary command of the Lord Jesus to Peter, Matt. xxvi.
[52,] _Put up thy sword into its place, for all that take the sword shall
perish by it._
In the former scripture, Luke xxii. 36, it pleased the Lord Jesus,
speaking of his present trouble, to compare his former sending forth of
his disciples without scrip, &c., with that present condition and trial
coming upon them, wherein they should provide both scrip and sword, &c.
Yet now, first, when they tell him of two swords, he answers, _It is
enough_: which shows his former meaning was not literal, but figurative,
foreshowing his present danger above his former.
Secondly, in the same sense at the same time, Matt. xxvi. 52, commanding
Peter to put up his sword, he gives a threefold reason thereof.
1. (ver. 52,) From the event of it: _for all that take the sword shall
perish by it_.
2. The needlessness of it: for with a word to his Father, he could have
twelve legions of angels.
3. The counsel of God to be fulfilled in the scripture: thus it ought to
be.
_Peace._ It is much questioned by some, what should be the meaning of
Christ Jesus in that speech, _All that take the sword shall perish by the
sword._
[Sidenote: A threefold taking of the sword.]
_Truth._ There is a threefold taking of the sword: first, by murderous
cruelty, either of private persons; or secondly, public states or
societies, in wrath or revenge each against other.
Secondly, a just and righteous taking of the sword in punishing offenders
against the civil peace, either more personal, private, and ordinary; or
more public, oppressors, tyrants, ships, navies, &c. Neither of these can
it be imagined that Christ Jesus intended to Peter.
Thirdly, there is therefore a third taking of the sword, forbidden to
Peter, that is, for Christ and the gospel’s cause when Christ is in
danger: which made Peter strike, &c.
_Peace._ It seems to some most contrary to all true reason, that Christ
Jesus, innocency itself, should not be defended.
_Truth._ The foolishness of God is wiser than the wisdom of man.
It is not the purpose of God, that the spiritual battles of his Son shall
be fought by carnal weapons and persons.
It is not his pleasure that the world shall flame on fire with civil
combustions for his Son’s sake. It is directly contrary to the nature of
Christ Jesus, his saints and truths, that throats of men, which is the
highest contrariety to civil converse, should be torn out for his sake
who most delighted to converse with the greatest sinners.
It is the counsel of God, that his servants shall overcome by three
weapons of a spiritual nature, Rev. xii. 11; and that all that take the
sword of steel shall perish.
Lastly, it is the counsel of God, that Christ Jesus shall shortly appear
a most glorious judge and revenger against all his enemies, when the
heavens and the earth shall flee before his most glorious presence.
[Sidenote: Rev. xvii. 16, the kings’ hating of the whore, discussed.]
_Peace._ I shall propose the last scripture much insisted on by many for
carnal weapons in spiritual cases, Rev. xvii. 16, _The ten horns which
thou sawest upon the beast, these shall hate the whore, and shall make
her desolate and naked, and shall eat her flesh, and shall burn her with
fire._
_Truth._ Not to controvert with some, whether or no the beast be yet
risen and extant:—
Nor secondly, whether either the beast, or the horns, or the whore, may
be taken literally for any corporal beast or whore:—
Or thirdly, whether these ten horns be punctually and exactly ten kings:—
Or fourthly, whether those ten horns signify those many kings, kingdoms,
and governments, who have bowed down to the pope’s yoke, and have
committed fornication with that great whore the church of Rome:—
Let this last be admitted, (which yet will cost some work to clear
against all opposites): yet,—
First, can the time be now clearly demonstrated to be come? &c.
Secondly, how will it be proved, that this hatred of this whore, shall
be a true, chaste, Christian hatred against anti-christian, whorish
practices? &c.
Thirdly, or rather that this hating, and desolating, and making naked,
and burning shall arise, not by way of an ordinance warranted by the
institution of Christ Jesus, but by way of providence, when, as it useth
to be with all whores and their lovers, the church of Rome and her great
lovers shall fall out, and by the righteous vengeance of God upon her,
drunk with the blood of saints or holy ones, these mighty fornicators
shall turn their love into hatred, which hatred shall make her a poor,
desolate, naked whore, torn and consumed, &c.
_Peace._ You know it is a great controversy, how the kings of the earth
shall thus deal with the whore in the seventeenth chapter, and yet so
bewail her in the eighteenth chapter.
_Truth._ If we take it that these kings of the earth shall first hate,
and plunder, and tear, and burn this whore, and yet afterward shall
relent and bewail their cruel dealing toward her: or else, that as some
kings deal so terribly with her, yet others of those kings shall bewail
her:—
If either of these two answers stand, or a better be given, yet none of
them can prove it lawful for people to give power to their kings and
magistrates thus to deal with them, their subjects, for their conscience;
nor for magistrates to assume a tittle more than the people betrust them
with; nor for one people out of conscience to God, and for Christ’s
sake, thus to kill and slaughter and burn each other. However, it may
please the righteous judge, according to the famous types of Gideon’s
and Jehoshaphat’s battles, to permit in justice, and to order in wisdom,
these mighty and mutual slaughters each of other.
_Peace._ We have now, dear Truth, through the gracious hand of God,
clambered up to the top of this our tedious discourse.
_Truth._ Oh! it is mercy inexpressible that either thou or I have had so
long a breathing time, and that together!
_Peace._ If English ground must yet be drunk with English blood, oh!
where shall Peace repose her wearied head and heavy heart?
_Truth._ Dear Peace, if thou find welcome, and the God of peace
miraculously please to quench these all-devouring flames, yet where shall
Truth find rest from cruel persecutions?
_Peace._ Oh! will not the authority of holy scriptures, the commands and
declarations of the Son of God, therein produced by thee, together with
all the lamentable experiences of former and present slaughters, prevail
with the sons of men, especially with the sons of peace, to depart from
the dens of lions, and mountains of leopards, and to put on the bowels,
if not of Christianity, yet of humanity each to other?
_Truth._ Dear Peace, Habakkuk’s fishes keep their constant bloody
game of persecutions in the world’s mighty ocean; the greater taking,
plundering, swallowing up the lesser. Oh! happy he whose portion is the
God of Jacob! who hath nothing to lose under the sun; but hath a state, a
house, an inheritance, a name, a crown, a life, past all the plunderers’,
ravishers’, murderers’ reach and fury!
_Peace._ But lo! Who’s there?
_Truth._ Our sister _Patience_, whose desired company is as needful as
delightful. It is like the wolf will send the scattered sheep in one:
the common pirate gather up the loose and scattered navy: the slaughter
of the witnesses by that bloody beast unite the independents and
presbyterians.
The God of peace, the God of truth, will shortly seal this truth, and
confirm this witness, and make it evident to the whole world,—
THAT THE DOCTRINE OF PERSECUTION FOR CAUSE OF CONSCIENCE, IS MOST
EVIDENTLY AND LAMENTABLY CONTRARY TO THE DOCTRINE OF CHRIST JESUS, THE
PRINCE OF PEACE. AMEN.
FINIS.
MR. COTTON’S LETTER,
LATELY PRINTED,
EXAMINED AND ANSWERED.
BY
ROGER WILLIAMS,
OF PROVIDENCE, IN NEW ENGLAND.
LONDON:
IMPRINTED IN THE YEAR 1644.
TO THE IMPARTIAL READER.[229]
This Letter I acknowledge to have received from Mr. Cotton, whom for his
personal excellencies I truly honour and love: yet at such a time of my
distressed wanderings amongst the barbarians, that being destitute of
food, of clothes, of time, I reserved it, though hardly, amidst so many
barbarous distractions, and afterward prepared an answer to be returned.
[Sidenote: Mr. Cotton’s reluctancy in himself concerning the way of
persecution.]
In the interim, some friends being much grieved, that one, publicly
acknowledged to be godly, and dearly beloved, should yet be so exposed to
the mercy of a howling wilderness in frost and snow, &c.: Mr. Cotton, to
take off the edge of censure from himself, professed both in speech and
writing, that he was no procurer of my sorrows.
Some letters then passed between us, in which I proved and expressed,
that if I had perished in that sorrowful winter’s flight, only the blood
of Jesus Christ could have washed him from the guilt of mine.
[Sidenote: An unmerciful speech from a merciful man.]
His final answer was, “Had you perished, your blood had been on your own
head; it was your sin to procure it, and your sorrow to suffer it.”
Here I confess I stopped, and ever since suppressed mine answer; waiting,
if it might please the Father of mercies, more to mollify and soften,
and render more humane and merciful, the ear and heart of that otherwise
excellent and worthy man.
[Sidenote: God’s wisdom in the season of publishing this letter.]
It cannot now be justly offensive, that finding this letter public (by
whose procurement I know not) I also present to the same public view, my
formerly intended answer.
[Sidenote: Times of inquiry after Christ.]
I rejoice in the goodness and wisdom of him who is the Father of lights
and mercies, in ordering the season both of mine own present opportunity
of answer: as also and especially of such protestations and resolutions
of so many fearing God, to seek what worship and worshippers are
acceptable to him in Jesus Christ.
[Sidenote: A golden speech of a parliament man.]
Mine own ears were glad and late witnesses of a heavenly speech of one of
the most eminent of that high assembly of parliament; viz., “Why should
the labours of any be suppressed, if sober, though never so different? We
now profess to seek God, we desire to see light,” &c.
[Sidenote: Times when seeking of God comes too late.]
I know there is a time when God will not be found, though men seek him
early, Prov. i. [28.]
There is a time when prayer and fasting come too late, Jer. xiv. [10.]
There is a seeking of the God of Israel with a stumbling-block, according
to which God giveth his Israel an answer, Ezek. xiv. [4.]
Lastly, there is a proud refusal of the mind of God returned in answer by
the prophet, Jer. xlii. [13.]
[Sidenote: Wholehearted seekers the only seekers of Christ Jesus.]
Love bids me hope for better things. God’s promise assures us, that his
people returning from captivity, shall seek him, and pray, and find
him, when they seek him with their whole heart, Jer. xxix. [13.] And
God’s angel comforts those against all fears that seek Jesus that was
crucified, Mark xvi. [6].
[Sidenote: Christ Jesus, whom he saveth he teacheth.]
Thy soul so prosper, whoever thou art, worthy reader, as with thy
whole heart thou seekest that true Lord Jesus, who is holiness itself,
and requires a spiritual and holy bride like to himself, the pure and
spotless lamb. He alone, as he is able to save thee to the utmost from
thy sins and sorrows by his blood, so hath he brought his Father’s
counsel from his bosom, and every soul is bound, on pain of eternal
pains, to attend alone [to] his laws and ordinances, commands and
statutes, Heb. vii., Acts iii. [23].
[Sidenote: The true Lord Jesus studied humility and self-denial.]
That Lord Jesus, who purposely chose to descend of mean and inferior
parents, a carpenter, &c.:—
Who disdained not to enter this world in a stable, amongst beasts, as
unworthy the society of men: who passed through this world with the
esteem of a madman, a deceiver, a conjuror, a traitor against Cæsar, and
destitute of an house wherein to rest his head: who made choice of his
first and greatest ambassadors out of fishermen, tent-makers, &c.: and at
last chose to depart on the stage of a painful, shameful gibbet:—
[Sidenote: Seekers of Christ are sure of a gracious answer, 2 Thess. v.]
If Him thou seekest in these searching times, makest him alone thy white
[robe] and soul’s beloved, willing to follow, and be like him in doing
[and] in suffering; although thou findest him not in the restoration of
his ordinances, according to his first pattern:—
Yet shalt thou see him, reign with him, eternally admire him, and enjoy
him, when he shortly comes in flaming fire to burn up millions of
ignorant and disobedient.
Your most unworthy country-man,
ROGER WILLIAMS.
MR. COTTON’S LETTER EXAMINED AND ANSWERED.
CHAP. I.
_Mr. Cotton._ “Beloved in Christ.”
_Answer._ Though I humbly desire to acknowledge myself unworthy to be
beloved, and most of all unworthy of the name of Christ, and to be
beloved for his sake: yet since Mr. Cotton is pleased to use such an
affectionate compellation and testimonial expression, to one so afflicted
and persecuted by himself and others, whom for their personal worth and
godliness I also honour and love, I desire it may be seriously reviewed
by himself and them, and all men, whether the Lord Jesus be well pleased
that one, beloved in him, should, for no other cause than shall presently
appear, be denied the common air to breathe in, and a civil cohabitation
upon the same common earth; yea, and also without mercy and human
compassion, be exposed to winter miseries in a howling wilderness?[230]
[Sidenote: Mr. Cotton expecting more light, must, according to his way of
persecution, persecute Christ Jesus if he bring it.]
And I ask further, Whether, since Mr. Cotton elsewhere professeth to
expect far greater light than yet shines, upon the same grounds and
practice, if Christ Jesus in any of his servants shall be pleased to hold
forth a further light, Christ Jesus himself shall find the mercy and
humanity of a civil and temporal life and being with them?
_Mr. Cotton._ “Though I have little hope, when I consider the
uncircumcision of mine own lips, that you will hearken to my voice,
who have not hearkened to the body of the whole church of Christ with
you, and the testimony and judgment of so many elders and brethren of
other churches: yet I trust my labour will be accepted of the Lord; and
who can tell but that he may bless it to you also, if, by his help, I
endeavour to show you the sandiness of those grounds, out of which you
have banished yourself from the fellowship of all the churches in these
countries?”
[Sidenote: Will-worship varnished over with the glittering show of
humility. Spiritual pride may swell, out of the sense of a man’s
humility. Humility most unseasonable in setting up will-worship, or
persecuting others.]
_Answer._ First, I acknowledge it a holy character of a heavenly spirit,
to make ingenuous true acknowledgment of an uncircumcised lip: yet
that discerning spirit, which God graciously vouchsafeth to them that
tremble at his word, shall not only find, that not only the will-worships
of men may be painted and varnished over with the glittering show of
humility, Col. ii., but also God’s dearest servants, eminent for humility
and meekness, may yet be troubled with a swelling of spiritual pride
out of the very sense of their humility. It pleased God to give Paul
himself preventing physic against this distemper, in the midst of God’s
gracious revelation to him. And what an humble argument doth David
use, when himself, advised by Nathan, went about an evil work out of a
holy intention, to wit, a work of will-worship, in building the temple
unbidden? _Behold, I dwell in a house of Cedar, but the ark of God in a
tent_, 2 Sam. vii. 2. Humility is never in season to set up superstition,
or to persecute God’s children.
CHAP. II.
Secondly, I observe his charge against me for not hearkening to a twofold
voice of Christ: first, of the whole church of Christ with me.[232]
[Sidenote: Public sins the cause of public calamities; must be faithfully
discovered by spiritual watchmen.]
Unto which I answer, according to my conscience and persuasion, I was
then charged by office with the feeding of that flock: and when in
the apprehension of some public evils, the whole country professed to
humble itself and seek God, I endeavoured, as a faithful watchman on the
walls, to sound the trumpet and give the alarm: and upon a fast day,
in faithfulness and uprightness, as then and still I am persuaded, I
discovered eleven public sins, for which I believed (and do) it pleased
God to inflict, and further to threaten public calamities. Most of
which eleven (in not all) that church then seemed to assent unto: until
afterward in my troubles the greater part of that church was swayed and
bowed, whether for fear of persecution or otherwise, to say and practise
what, to my knowledge, with sighs and groans, many of them mourned under.
[Sidenote: Col. iv. [16.] Faithfulness to God and man (though for present
censured) will give rejoicing in day of death and judgment.]
I know the church of Colosse must say to Archippus, _Take heed to thy
ministry_, &c., which he may negligently and proudly refuse to hearken
to; but let my case be considered, and the word of the Lord examined,
and the difference of my case will shine forth, and my faithfulness and
uprightness to God and the souls of that people will witness for me, when
my soul comes to Hezekiah’s case on his death-bed, and in that great day
approaching.
[Sidenote: The popish argument from multitudes. David and the princes
and thirty thousand of Israel, a type of God’s best servants reforming,
yet not after the due order. An excellent confession of the papists
concerning scripture.]
For my not hearkening to the second voice, the testimony of so many
elders and brethren of other churches: because I truly esteem and honour
the persons of which the New English churches are constituted, I will not
answer the argument of numbers and multitudes against one, as we use to
answer the popish universality, that God sometimes stirs up one Elijah
against eight hundred of Baal’s priests,[233] one Micaiah against four
hundred of Ahab’s prophets, one Athanasius against many hundreds of Arian
bishops, one John Huss against the whole council of Constance, Luther
and the two witnesses against many thousands, &c. Let this I may truly
say, that David himself, and the princes of Israel, and thirty thousand
Israel, carrying up the ark, were not to be hearkened to nor followed
in their (as I may say) holy rejoicings and triumphings, the due order
of the Lord yet being wanting to their holy intentions and affections,
and the Lord at last sending in a sad stop and breach of Uzzah amongst
them (Perez Uzzah), as he hath ever yet done, and will do in all the
reformations that have been hitherto made by his Davids which are not
after the due order. To which purpose, it is maintained by the papists
themselves, and by their councils, that scripture only must be heard:
yea, one scripture in the mouth of one simple mechanic before the whole
council. By that only do I desire to stand or fall in trial or judgment;
for all flesh is grass, and the beauty of flesh, the most wisest,
holiest, learnedest, is but the flower or beauty of grass: only the word
of Jehovah standeth fast for ever.
CHAP. III.
Thirdly, Mr. Cotton endeavoureth to discover the sandiness of those
grounds out of which, as he saith, I have banished myself, &c.
[Sidenote: Good intentions and affections in God’s people, accepted with
God, when their endeavours perish and burn like stubble, &c. Many grounds
seemed sandy to Mr. Cotton in Old England, which now he confesseth to be
rocky.]
I answer, I question not his holy and loving intentions and affections,
and that my grounds seem sandy to himself and others. Those intentions
and affections may be accepted, as his person, with the Lord, as David
of his desires to build the Lord a temple, though on sandy grounds. Yet
Mr. Cotton’s endeavours to prove the firm rock of the truth of Jesus to
be the weak and uncertain sand of man’s invention, those shall perish
and burn like hay or stubble. The rocky strength of those grounds shall
more appear in the Lord’s season, and himself may yet confess so much,
as since he came into New England he hath confessed the sandiness of the
grounds of many of his practices in which he walked in Old England, and
the rockiness of their grounds that witnessed against them and himself in
those practices, though for that time their grounds seemed sandy to him.
[Sidenote: Mr. Cotton formerly persuaded to practise Common Prayer; but
since hath written against it.]
When myself heretofore, through the mercy of the Most High, discovered to
himself and other eminent servants of God my grounds against their using
of the Common Prayer, my grounds seemed sandy to them, which since in New
England Mr. Cotton hath acknowledged rocky, and hath seen cause so to
publish to the world, in his discourse to Mr. Ball against set forms of
prayer.[234]
But because the reader may ask, both Mr. Cotton and me, what were the
grounds of such a sentence of banishment against me, which are here
called sandy, I shall relate in brief what those grounds were, some
whereof he is pleased to discuss in this letter, and others of them not
to mention.[235]
After my public trial and answers at the general court, one of the most
eminent magistrates, whose name and speech may by others be remembered,
stood up and spake:
[Sidenote: The four particular grounds of my sentence of banishment.]
“Mr. Williams,” said he, “holds forth these four particulars;
“First, That we have not our land by patent from the king, but that the
natives are the true owners of it, and that we ought to repent of such a
receiving it by patent.
“Secondly, That it is not lawful to call a wicked person to swear, [or]
to pray, as being actions of God’s worship.
“Thirdly, That it is not lawful to hear any of the ministers of the
parish assemblies in England.
“Fourthly, that the civil magistrate’s power extends only to the bodies,
and goods, and outward state of men,” &c.
I acknowledge the particulars were rightly summed up, and I also hope,
that, as I then maintained the rocky strength of them to my own and other
consciences’ satisfaction, so, through the Lord’s assistance, I shall be
ready for the same grounds not only to be bound and banished, but to die
also in New England, as for most holy truths of God in Christ Jesus.
Yea; but, saith he, upon those grounds you banished yourself from the
society of the churches in these countries.
[Sidenote: Christ Jesus speaketh and suffereth in his witnesses. The
dragon’s language in a lamb’s lip. God’s children persecuted are charged
by their enemies to be the authors of their own persecution.]
I answer, if Mr. Cotton mean my own voluntary withdrawing from those
churches resolved to continue in those evils, and persecuting the
witnesses of the Lord presenting light unto them, I confess it was mine
own voluntary act; yea, I hope the act of the Lord Jesus sounding forth
in me, a poor despised ram’s horn, the blast which shall in his own holy
season cast down the strength and confidence of those inventions of men
in the worshipping of the true and living God:—And lastly, His act in
enabling me to be faithful, in any measure, to suffer such great and
mighty trials for his name’s sake. But if by banishing myself he intend
the act of civil banishment from their common earth and air, I then
observe with grief the language of the dragon in a lamb’s lip. Among
other expressions of the dragon, are not these common to the witnesses of
the Lord Jesus, rent and torn by his persecutions?—“Go now:—say, you are
persecuted, you are persecuted for Christ, suffer for your conscience:
no, it is your schism, heresy, obstinacy, the devil hath deceived thee,
thou hast justly brought this upon thee, thou hast banished thyself,” &c.
Instances are abundant in so many books of martyrs, and the experience of
all men, and therefore I spare to recite in so short a treatise.
[Sidenote: A national church, the silent commonweal or world, silently
confessed by Mr. Cotton to be all one.]
Secondly, if he mean this civil act of banishing, why should he call a
civil sentence from the civil state, within a few weeks’ execution,
in so sharp a time of New England’s cold—Why should he call this a
banishment from the churches? except he silently confess, that the frame
or constitution of their churches is but implicitly national, which yet
they profess against: for otherwise why was I not yet permitted to live
in the world, or commonweal, except for this reason, that the commonweal
and church is yet but one, and he that is banished from the one must
necessarily be banished from the other also.
CHAP. IV.
_Mr. Cotton._ “Let not any prejudice against my person, I beseech
you, forestal either your affection or judgment, as if I had hasted
forward the sentence of your civil banishment; for what was done by the
magistrates in that kind was neither done by my counsel nor consent.”
[Sidenote: Persecutors of men’s bodies seldom or never do those men’s
souls good. An excellent observation of a worthy parliament man.]
_Answ._ Although I desire to hear the voice of God from a stranger, an
equal, an inferior, yea, an enemy; yet I observe how this excellent
man cannot but confess how hard it is for any man to do good, to speak
effectually to the soul or conscience of any whose body he afflicts and
persecutes, and that only for their soul and conscience’ sake. Hence,
excellent was the observation of a worthy gentleman in the parliament
against the bishops, viz., That the bishops were far from the practice
of the Lord Jesus, who, together with his word preached to the souls of
men, showed their bodies so much mercy and loving-kindness; whereas the
bishops on the contrary persecute, &c.
[Sidenote: God’s children are not so free in persecuting God’s children,
as persecutors whose professed nature and trade it is.]
Now to the ground from whence my prejudice might arise, he professeth my
banishment proceeded not with his counsel or consent. I answer, I doubt
not but that what Mr. Cotton and others did in procuring my sorrows, was
not without some regret and reluctancy of conscience and affection—as
like it is that David could not procure Uriah’s death, nor Asa imprison
the prophet, with a quiet and free conscience. Yet to the particular,
that Mr. Cotton consented not, what need he, being not one of the civil
court? But that he counselled it, and so consented, beside what other
proof I might produce, and what himself hereunder expresseth, I shall
produce a double and unanswerable testimony.
[Sidenote: Mr. Cotton by teaching persecution cannot but consent to it,
&c.]
First, he publicly taught, and teacheth, except lately Christ Jesus hath
taught him better, that body-killing, soul-killing, and state-killing
doctrine of not permitting but persecuting all other consciences and ways
of worship but his own in the civil state, and so consequently in the
whole world, if the power or empire thereof were in his hand.
[Sidenote: Mr. Cotton privately satisfied the consciences of some that
questioned, whether persecution for conscience was lawful.]
Secondly, as at that sentence divers worthy gentlemen durst not concur
with the rest in such a course, so some that did consent have solemnly
testified, and with tears since to myself confessed, that they could not
in their souls have been brought to have consented to the sentence, had
not Mr. Cotton in private given them advice and counsel, proving it just
and warrantable to their consciences.
I desire to be as charitable as charity would have me, and therefore
would hope that either his memory failed him, or that else he meant,
that in the very time of sentence passing he neither counselled nor
consented—as he hath since said, that he withdrew himself and went out
from the rest—probably out of that reluctation which before I mentioned;
and yet if so, I cannot reconcile his own expression: for thus he goes
on:—
CHAP. V.
_Mr. Cotton._ “Although I dare not deny the sentence passed to be
righteous in the eyes of God, who hath said, that _he that withholdeth
the corn_, which is the staff of life, _from the people, the multitude
shall curse him_, Prov. xi. 26, how much more shall they separate such
from them as do withhold and separate them from the ordinances, or the
ordinances from them, which are in Christ the bread of life.”
[Sidenote: Prov. xi. 26. The scripture produced by Mr. Cotton to prove my
banishment lawful, discussed.]
_Answ._ I desire to inform the reader why it pleaseth Mr. Cotton to
produce this scripture. One of our disputes was concerning the true
ministry appointed by the Lord Jesus. Another was concerning the fitness
and qualification of such persons as have right, according to the
rules of the gospel, to choose and enjoy such a true ministry of the
Lord Jesus. Hence because I professed, and do, against the office of
any ministry but such as the Lord Jesus appointeth, this scripture is
produced against me.
[Sidenote: Mr. Cotton satisfies all men concerning the chief cause of
my banishment. The word of the Lord is the soul’s corn; yet must it be
dispensed according to the word of the Lord.]
Secondly, let this be observed for satisfaction to many who inquire into
the cause of my sufferings, that it pleaseth Mr. Cotton only to produce
this scripture for justifying the sentence as righteous in the eyes of
God, implying what our chief difference was, and consequently what it was
for which I chiefly suffered, to wit, concerning the true ministry of
Christ Jesus. But to the scripture, let the people curse such as hoard up
corporal or spiritual corn, and let those be blessed that sell it: will
it therefore follow, that either the one or the other may lawfully be
sold or bought but with the good will, consent, and authority of the true
owner?[236]
[Sidenote: To some parts the apostles were forbidden to preach, and from
others to depart, shaking off the dust, &c. All the Lord’s corn must be
sold according to the Lord’s ordinance.]
Doth not even the common, civil market abhor and curse that man, who
carries to market and throws about good corn against the owner’s mind
and express command?—who yet is willing and desirous it should be
sold plenteously, if with his consent, according to his order, and to
his honest and reasonable advantage? This is the case of the true and
false ministry. Far be it from my soul’s thought to stop the sweet
streams of the water of life from flowing to refresh the thirsty, or
the bread of life from feeding hungry souls: and yet I would not, and
the Lord Jesus would not, that one drop, or one crumb or grain, should
be unlawfully, disorderly, or prodigally disposed of; for, from the
scorners, contradicters, despisers, persecutors, &c., the apostles,
messengers of the Lord Jesus, were to turn and to shake off the dust of
their feet: yea, it pleased the Spirit of the Lord to forbid the apostles
to preach at all to some places, at some times: so that the whole dispose
of this spiritual corn, for the persons selling, their qualifications,
commissions, or callings, the quantities and qualities of the corn, the
price for which, the persons to whom, the place where, and time when, the
great Lord of the harvest must express his holy will and pleasure, which
must humbly and faithfully be attended on.
[Sidenote: Mr. Cotton himself choosing rather to sell no spiritual corn,
than to yield to some ceremonies.]
In which regard Mr. Cotton deals most partially: for would Mr. Cotton
himself have preached in Old, or will he in New England, with submission
but to some few ceremonies, as the selling of this spiritual corn in a
white coat, a surplice? Did he not rather choose, which I mention to the
Lord’s and Mr. Cotton’s honour, to have shut up his sack’s mouth, to
have been silenced (as they call it) and imprisoned, than to sell that
heavenly corn otherwise than as he was persuaded the Lord appointed? Yea,
hath he not in New England refused to admit the children of godly parents
to baptism, or the parents themselves unto the fellowship of the supper,
until they came into that order which he conceived was the order of the
Lord’s appointing?
[Sidenote: In civil things nothing lawful but what is according to law
and order. In England now, not persons fit, but also truly authorized,
are true officers.]
Again, to descend to human courses, do not all civil men throughout
the world, forbid all building, planting, merchandizing, marrying,
execution of justice, yea, all actions of peace or war, but by a true
and right commission and in a right order? Is it not, in this present
storm of England’s sorrows, one of the greatest queries in all the
kingdom, who are the true officers, true commanders, true justices,
true commissioners, which is the true seal? And doubtless as truth is
but one, so but the one sort is true, and ought to be submitted to, and
the contrary resisted; although it should be granted that the officers
questioned and their actions were noble, excellent, and beyond exception.
[Sidenote: The curse of death in Israel of old, is spiritual death, and
spiritual cutting off, in the church of Christ and Christian Israel now.]
I judge it not here seasonable to entertain the dispute of the true power
and call of Christ’s ministry: I shall only add a word to this scripture,
as it is brought to prove a righteous sentence of banishment on myself
or any that plead against a false office of ministry. It is true in
the national church of Israel, the then only church and nation of God,
he that did aught presumptuously was to be accursed and to be put to
death, Deut. xvii. [12,] a figure of the spiritual putting to death an
obstinate sinner in the church of Christ, who refusing to hear the voice
of Christ is to be cut off from Christ and Christians, and to be esteemed
as a heathen, that is, a Gentile, or publican, Matt. xviii. [17.] Hence,
consequently, the not selling, or the withholding of corn presumptuously,
was death in Israel. But Mr. Cotton cannot prove that every wilful
withholding of corn, in all or any state in the world, and that in time
of plenty, is death; for as for banishment, we never hear of any such
course in Israel.
[Sidenote: Such as are excellently fitted to sell the spiritual corn of
the word of the Lord, and yet find not their call to the ministry, are
not to be put to death or banished.]
And secondly, least of all can he prove, that in all civil states of the
world, that man that pleadeth against a false ministry, or that being
able to preach Christ and doubting of the true way of the ministry since
the apostacy of anti-christ, dares not practise a ministry. Or that many
excellent and worthy gentlemen, lawyers, physicians, and others, as well
gifted in the knowledge of the scripture, and furnished with the gifts of
tongues and utterance, as most that profess the ministry, and yet are not
persuaded to sell spiritual corn, as questioning their true calling and
commission—I say, Mr. Cotton doth not, nor will he ever prove that these,
or any of these, ought to be put to death or banishment in every land or
country.[237]
[Sidenote: Spiritual offences are only liable to a spiritual censure.
Paul not to be banished or killed by Nero, for not preaching the gospel.]
The selling or withholding of spiritual corn, are both of a spiritual
nature, and therefore must necessarily in a true parallel bear relation
to a spiritual curse.[238] Paul wishing himself accursed from Christ
for his countrymen’s sake, Rom. ix. [3,] he spake not of any temporal
death or banishment. Yet nearer, being fitly qualified and truly called
by Christ to the ministry, he cries out, 1 Cor. ix. [16,] _Woe to me if
I preach not the gospel!_ yet did not Paul intend, that therefore the
Roman Nero, or any subordinate power under him in Corinth, should have
either banished or put Paul to death, having committed nothing against
the civil state worthy of such a civil punishment: yea, and Mr. Cotton
himself seemeth to question the sandiness of such a ground to warrant
such proceedings, for thus he goes on:—
CHAP. VI.
_Mr. Cotton._ “And yet it may be they passed that sentence against you,
not upon that ground: but for aught I know, for your other corrupt
doctrines, which tend to the disturbance both of civil and holy peace, as
may appear by that answer which was sent to the brethren of the church of
Salem and yourself.”
[Sidenote: Mr. Cotton himself ignorant of the cause of my sufferings.]
[_Answer._] I answer, it is no wonder that so many having been demanded
the cause of my sufferings have answered, that they could not tell for
what, since Mr. Cotton himself knows not distinctly what cause to assign;
but saith, it may be they passed not that sentence on that ground, &c.
Oh! where was the waking care of so excellent and worthy a man, to see
his brother and beloved in Christ so afflicted, he knows not distinctly
for what![239]
He allegeth a scripture to prove the sentence righteous, and yet
concludeth it may be it was not for that, but for other corrupt doctrines
which he nameth not, nor any scripture to prove them corrupt, or the
sentence righteous for that cause. Oh! that it may please the Father of
lights to awaken both himself and other of my honoured countrymen, to
see how though their hearts wake, in respect of personal grace and life
of Jesus, yet they sleep, insensible of much concerning the purity of
the Lord’s worship, or the sorrows of such, whom they style brethren and
beloved in Christ, afflicted by them.
[Sidenote: Civil peace and civil magistracy blessed ordinances of God.]
But though he name not these corrupt doctrines, a little before I
have, as they were publicly summed up and charged upon me, and yet none
of them tending to the breach of holy or civil peace, of which I have
ever desired to be unfeignedly tender, acknowledging the ordinance of
magistracy to be properly and adequately fitted by God to preserve
the civil state in civil peace and order, as he hath also appointed a
spiritual government and governors in matters pertaining to his worship
and the consciences of men; both which governments, governors, laws,
offences, punishments, are essentially distinct, and the confounding of
them brings all the world into combustion. He adds:
CHAP. VII.
_Mr. Cotton._ “And to speak freely what I think, were my soul in your
soul’s stead, I should think it a work of mercy of God to banish me from
the civil society of such a commonweal, where I could not enjoy holy
fellowship with any church of God amongst them without sin. What should
the daughter of Sion do in Babel, why should she not hasten to flee from
thence?”
_Answer._ Love bids me hope, that Mr. Cotton here intended me a cordial
to revive me in my sorrows:[240] yet, if the ingredients be examined,
there will appear no less than dishonour to the name of God, danger to
every civil state, a miserable comfort to myself, and contradiction
within itself.
[Sidenote: A land cannot be Babel, yet a church of Christ.]
For the last first. If he call the land Babel, mystically, which he must
needs do or else speak not to the point, how can it be _Babel_, and yet
the church of Christ also?
[Sidenote: Famous civil states where yet no sound of Jesus Christ.]
Secondly, it is a dangerous doctrine to affirm it a misery to live in
that state, where a Christian cannot enjoy the fellowship of the public
churches of God without sin. Do we not know many famous states wherein
is known no church of Jesus Christ? Did not God command his people to
pray for the peace of the material city of Babel, Jer. xxix. [7,] and to
seek the peace of it, though no church of God in _Babel_, in the form and
order of it? Or did Sodom, Egypt, Babel, signify material Sodom, Egypt,
Babel? Rev. xi. 8, and xviii. 2.
[Sidenote: A true church of Jesus Christ in material Babylon.]
There was a true church of Jesus Christ in material Babel, 1 Pet. v.
13. Was it then a mercy for all the inhabitants of _Babel_ to have been
banished, whom the church of Jesus Christ durst not to have received to
holy fellowship? Or was it a mercy for any person to have been banished
the city, and driven to the miseries of a barbarous wilderness, him and
his, if some bar had lain upon his conscience that he could not have
enjoyed fellowship with the true church of Christ?
[Sidenote: The mercy of a civil state distinct from mercies of a
spiritual nature.]
Thirdly, for myself, I acknowledge it a blessed gift of God to be enabled
to suffer, and so to be banished for his name’s sake: and yet I doubt
not to affirm, that Mr. Cotton himself would have counted it a mercy if
he might have practised in Old England what now he doth in New, with the
enjoyment of the civil peace, safety, and protection of the state.[241]
[Sidenote: Old and New England, for the countries and civil government
incomparable.]
Or should he dissent from the New English churches, and join in worship
with some other, as some few years since he was upon the point to do
in a separation from the churches there as legal,[242] would he count
it a mercy to be plucked up by the roots, him and his, and to endure
the losses, distractions, miseries that do attend such a condition? The
truth is, both the mother and the daughter, Old and New England—for the
countries and governments are lands and governments incomparable: and
might it please God to persuade the mother to permit the inhabitants of
New England, her daughter, to enjoy their conscience to God, after a
particular congregational way, and to persuade the daughter to permit
the inhabitants of the mother, Old England, to walk there after their
conscience of a parishional way (which yet neither mother nor daughter
is persuaded to permit), I conceive Mr. Cotton himself, were he seated
in Old England again, would not count it a mercy to be banished from the
civil state.
[Sidenote: Mr. Cotton not having felt the miseries of others can be no
equal judge of them.]
And therefore, lastly, as he casts dishonour upon the name of God, to
make Him the author of such cruel mercy, so had his soul been in my
soul’s case, exposed to the miseries, poverties, necessities, wants,
debts, hardships of sea and land, in a banished condition, he would, I
presume, reach forth a more merciful cordial to the afflicted. But he
that is despised and afflicted, is like a lamp despised in the eyes of
him that is at ease, Job xii. 5.
CHAP. VIII.
_Mr. Cotton._ Yea; but he speaks not these things to add affliction
to the afflicted, but if it were the holy will of God to move me to a
serious sight of my sin, and of the justice of God’s hand against it.
“Against your corrupt doctrines it pleased the Lord Jesus to fight
against you, with the sword of his mouth, as himself speaketh, Rev. ii.,
in the mouths and testimonies of the churches and brethren, against whom,
when you overheat yourself in reasoning and disputing against the light
of his truth, it pleased him to stop your mouth by a sudden disease, and
to threaten to take breath from you: but you, instead of recoiling, as
even Balaam offered to do in the like case, chose rather to persist in
the way, and protest against all the churches and brethren that stood
in your way: and thus the good hand of Christ that should have humbled
you to see and turn from the error of your way, hath rather hardened you
therein, and quickened you only to see failings, yea, intolerable errors,
in all the churches and brethren rather than in yourself.”
_Answer._ In these lines, an humble and discerning spirit may
espy:—first, a glorious justification and boasting of himself and others
concurring with him. Secondly, an unrighteous and uncharitable censure of
the afflicted.
[Sidenote: The lantern of God’s word must alone try who fights with
the sword of God’s mouth, the same word of God. Whether Mr. Cotton
persecuting, or the answerer persecuted, be likest to Balaam.]
To the first I say no more, but let the light of the holy lantern of the
word of God discover and try with whom the sword of God’s mouth, that
is, the testimony of the holy scripture for Christ against anti-christ,
abideth. And whether myself and such poor witnesses of Jesus Christ
in Old and New England, Low Countries, &c., desiring in meekness and
patience to testify the truth of Jesus against all false callings of
ministers, &c., or Mr. Cotton, however in his person holy and beloved,
swimming with the stream of outward credit and profit, and smiting with
the fist and sword of persecution such as dare not join in worship with
him:—I say, whether of either be the witnesses of Christ Jesus, in whose
mouth is the sword of his mouth, the sword of the Spirit, the holy word
of God, and whether is most like to Balaam?
[Sidenote: The answerer’s profession concerning his sickness, which Mr.
Cotton upbraids to him. Scripture, history, experience can witness the
censures upon God’s servants in their afflictions.]
To the second: his censure. It is true, it pleased God by excessive
labours on the Lord’s days, and thrice a week at Salem: by labours day
and night in my field with my own hands, for the maintenance of my
charge: by travels also by day and night to go and return from their
court, and not by overheating in dispute, divers of themselves confessing
publicly my moderation, it pleased God to bring me near unto death;
in which time, notwithstanding the mediating testimony of two skilful
in physic, I was unmercifully driven from my chamber to a winter’s
flight.[243] During my sickness, I humbly appeal unto the Father of
spirits for witness of the upright and constant, diligent search my
spirit made after him, in the examination of all passages, both my
private disquisitions with all the chief of their ministers, and public
agitations of points controverted; and what gracious fruit I reaped from
that sickness, I hope my soul shall never forget. However, I mind not to
number up a catalogue of the many censures upon God’s servants in the
time of God’s chastisements and visitations on them, both in scripture,
history, and experience. Nor retort the many evils which it pleased God
to bring upon some chief procurers of my sorrows, nor upon the whole
state immediately after them, which many of their own have observed and
reported to me; but I commit my cause to him that judgeth righteously,
and yet resolve to pray against their evils, Ps. cxli.
CHAP. IX.
_Mr. Cotton._ “In which course, though you say you do not remember an
hour wherein the countenance of the Lord was darkened to you: yet be not
deceived, it is no new thing with Satan to transform himself into an
angel of light, and to cheer the soul with false peace, and with flashes
of counterfeit consolation. Sad and woeful is the memory of Mr. Smith’s
strong consolation on his death-bed, which is set as a seal to his gross
and damnable Arminianism and enthusiasm delivered in the confession
of his faith,[244] prefixed to the story of his life and death. _The
countenance of God is upon his people when they fear him_, not when they
presume of their own strength, and his consolations are not found in the
way of precedence and error, but in the ways of humility and truth.”
_Answer._ To that part which concerns myself, the speech hath reference
either to the matter of justification, or else matter of my affliction
for Christ, of both which I remember I have had discourse.
[Sidenote: A soul at peace with God may yet endure great combats
concerning sanctification.]
For the first, I have expressed in some conference, as Mr. Cotton himself
hath also related concerning some with whom I am not worthy to be named,
that after first manifestations of the countenance of God, reconciled
in the blood of his Son unto my soul, my questions and trouble have not
been concerning my reconciliation and peace with God, but concerning
sanctification, and fellowship with the holiness of God, in which respect
I desire to cry, with Paul, in the bitterness of my spirit, _O wretched
man that I am, who shall deliver me from the body of this death?_
[Sidenote: Affliction for Christ sweet. Two cautions for any in
persecution for conscience.]
Secondly, it may have reference to some conference concerning affliction
for his name’s sake, in which respect I desire to acknowledge the
faithfulness of his word and promise, to be with his in six troubles
and in seven, through fire and water, making good a hundred-fold with
persecution to such of his servants as suffer aught for his names’-sake:
and I have said and must say, and all God’s witnesses that have borne
any pain or loss for Jesus must say, that fellowship with the Lord Jesus
in his sufferings is sweeter than all the fellowship with sinners in all
the profits, honours, and pleasures of this present evil world. And yet
two things I desire to speak to all men and myself, _Let every man prove
his work_, Gal. vi. 4., _and then shall he have rejoicing in himself, and
not in another._ Secondly, _if any man love God_, that soul knows God, or
rather is known of God, 1 Cor. viii. 3. Self-love may burn the body; but
happy only he whose love alone to Christ constrains him to be like unto
him, and suffer with him.
[Sidenote: Mr. Smith godly, and a light to Mr. Cotton and others, though
left to himself in some things. God’s infinite compassions toward those
whose hearts are upright with him. The opinion of putting Uriah to death,
the vilest of all opinions. As the weights of the sanctuary were double,
so must there be double pondering in all the affairs of God’s worship.]
To that which concerneth Mr. Smith, although I knew him not, and have
heard of many points in which my conscience tells me it pleased the Lord
to leave him to himself: yet I have also heard by some, whose testimony
Mr. Cotton will not easily refuse, that he was a man fearing God.[245]
And I am sure Mr. Cotton hath made some use of those principles and
arguments on which Mr. Smith and others went, concerning the constitution
of the Christian church.[246] The infinite compassions of God, which
lay no sin to David’s charge but the sin of Uriah, 1 Kings xv. 5, have
graciously comforted the souls of his on their death-bed, accepting
and crowning their uprightness and faithfulness, and passing by what
otherwise is grievous and offensive to him. And indeed from the due
consideration of that instance, it appears that no sin is comparably so
grievous in God’s David as a treacherous slaughter of the faithful, whom
we are forced to call beloved in Christ. That opinion in Mr. Cotton,
or any, is the most grievous to God or man, and not comparable to any
that ever Mr. Smith could be charged with. It is true, the countenance
and consolations of God are found in the ways of humility and truth,
and Satan transformeth him like to an angel of light in a counterfeit
of both: in which respect I desire to work out salvation with fear and
trembling, and to do nothing in the affairs of God and his worship but
(like the weights of the sanctuary) with double care, diligence, and
consideration, above all the affairs of this vanishing life. And yet
Christ’s consolations are so sweet, that the soul that tasteth them in
truth, in suffering for any truth of his, will not easily part with them,
though thousands are deceived and deluded with counterfeits.
CHAP. X.
_Mr. Cotton._ “Two stumbling blocks, I perceive, have turned you
off from fellowship with us. First, the want of fit matter of our
church. Secondly, disrespect of the separate churches in England under
affliction, ourselves practising separation in peace.”
“For the first, you acknowledge, as you say with joy, that godly persons
are the visible members of these churches; but yet you see not that godly
persons are matter fitted to constitute a church, no more than trees or
quarries are fit matter proportioned to the building. This exception
seemeth to me to imply a contradiction to itself, for if the matter of
the churches be as you say godly persons, they are not then as trees
unfelled, and stones unhewn: godliness cutteth men down from the former
root, and heweth them out of the pit of corrupt nature, and fitteth them
for fellowship with Christ and with his people.”
“You object, first, a necessity lying upon godly men before they can
be fit matter for church fellowship, to see, bewail, repent, and come
out of the false churches, worship, ministry, government, according to
scriptures, Isa. lxii. 11, 2 Cor. vi. 17; and this is to be done not by
a local removal or contrary practice, but by a deliverance of the soul,
understanding, will, judgment and affection.”
“_Answer._ First, we grant that it is not local removal from former
pollution, nor contrary practice, that fitteth us for fellowship with
Christ and his church; but that it is necessary also that we repent of
such former pollutions wherewith we have been defiled and enthralled.”
“We grant further, that it is likewise necessary to church fellowship we
should see and discern all such pollutions as do so far enthral us to
anti-christ as to separate us from Christ. But this we profess unto you,
that wherein we have reformed our practice, therein have we endeavoured
unfeignedly to humble our souls for our former contrary walking. If any
through hypocrisy are wanting herein, the hidden hypocrisy of some will
not prejudice the sincerity and faithfulness of others, nor the church
estate of all.”
_Answer._ That which requireth answer in this passage, is a charge of a
seeming contradiction, to wit, That persons may be godly, and yet not
fitted for church estate, but remain as trees and quarries, unfelled,
&c.: Contrary to which it is affirmed, that godly persons cannot be so
enthralled to anti-christ, as to separate them from Christ.
For the clearing of which let the word of truth be rightly divided,
and a right distinction of things applied, there will appear nothing
contradictory, but clear and satisfactory to each man’s conscience.
[Sidenote: The state of godly persons in gross sins. Godly persons
falling into gross sins, are to express repentance before they can be
admitted to the church.]
First, then, I distinguish of a godly person thus: In some acts of sin
which a godly person may fall into, during those acts, although before
the all-searching and tender eye of God, and also in the eyes of such
as are godly, such a person remaineth still godly, yet to the eye of
the world externally such a person seemeth ungodly, and a sinner. Thus
Noah in his drunkenness; thus Abraham, Lot, Samson, Job, David, Peter,
in their lying, whoredoms, cursings, murder, denying and foreswearing
of Christ Jesus, although they lost not their inward sap and root of
life, yet suffered they a decay and fall of leaf, and the show of bad
and evil trees. In such a case Mr. Cotton will not deny, that a godly
person falling into drunkenness, whoredom, deliberate murder, denying and
forswearing of Christ, the church of Christ cannot receive such persons
into church fellowship, before their sight of humble bewailing and
confessing of such evils, notwithstanding that love may conceive there is
a root of godliness within.
[Sidenote: God’s children long asleep in respect of God’s worship, though
alive in the grace of Christ.]
Secondly, God’s children, Cant. v. 2, notwithstanding a principle of
spiritual life in their souls, yet are lulled into a long continued sleep
in the matters of God’s worship: _I sleep, though my heart waketh._
The heart is awake in spiritual life and grace, as concerning personal
union to the Lord Jesus, and conscionable endeavours to please him in
what the heart is convinced: yet asleep in respect of abundant ignorance
and negligence, and consequently gross abominations and pollutions
of worship; in which the choicest servants of God, and most faithful
witnesses of many truths have lived in more or less, yea, in main and
fundamental points, ever since the apostacy.
[Sidenote: Mr. Cotton now professes to practise what thousands of God’s
people for many ages have not seen.]
Not to instance in all, but in some particulars which Mr. Cotton hath in
New England reformed: I earnestly beseech himself and all well to ponder
how far he himself now professeth to see and practise, that which so many
thousands of godly persons of high note, in all ages, since the apostacy,
saw not: as,
First, concerning the nature of a particular church, to consist only of
holy and godly persons.
Secondly, of a true ministry called by that church.
Thirdly, a true worship free from ceremonies, common-prayer, &c.
Fourthly, a true government in the hands only of such governors and
elders as are appointed by the Lord Jesus. Hence God’s people not seeing
their captivity in these points, must first necessarily be enlightened
and called out from such captivity before they can be nextly fitted and
prepared for the true church, worship, ministry, &c.
CHAP. XI.
[Sidenote: The Jews of old in the type could not build the altar and
temple in Babel, but first they must come forth and then build at
Jerusalem. God’s mystical Israel in the antitype must also come forth of
Babel before they can build the temple at Jerusalem.]
Secondly, this will be more clear, if we consider God’s people and church
of old, the Jews, captivated in material Babel, they could not possibly
build God’s altar and temple at Jerusalem, until the yoke and bonds of
their captivity were broken, and they set free to return with the vessels
of the Lord’s house, to set up his worship in Jerusalem: as we see in the
books of Ezra, Nehemiah, Daniel, Haggai, &c. Hence in the antitype, God’s
people, the spiritual and mystical Jews, cannot possibly erect the altar
of the Lord’s true worship, and build the temple of his true church,
without a true sight of their spiritual bondage in respect of God’s
worship, and a power and strength from Jesus Christ to bring them out,
and carry them through all difficulties in so mighty a work. And as the
being of God’s people in material Babel, and a necessity of their coming
forth before they could build the temple, did not in the least deny them
to be God’s people: no more now doth God’s people being in mystical
Babel, (Rev. xviii.) nor the necessity of their coming forth, hinder or
deny the godliness of their persons, or spiritual life within them.
[Sidenote: Luther and other famous witnesses very gross concerning God’s
worship, though eminent for personal grace.]
Thirdly, how many famous servants of God and witnesses of Jesus, lived
and died and were burnt for other truths of Jesus, not seeing the
evil of their anti-christian calling of bishops, &c.! How did famous
Luther himself continue a monk, set forth the German mass, acknowledge
the pope, and held other gross abominations concerning God’s worship,
notwithstanding the life of Christ Jesus in him, and wrought in thousands
by his means.
[Sidenote: Mr. Cotton refuseth godly persons except they be convinced of
their church covenant.]
Fourthly, Mr. Cotton must be requested to remember his own practice,
as before; how doth he refuse to receive persons eminent for personal
grace and godliness to the Lord’s supper, and other privileges of
Christians, according to the profession of their church estate, until
they be convinced of the necessity of making and entering into a church
covenant with them, with a confession of faith, &c.; and if any cannot
be persuaded of such a covenant and confession, notwithstanding their
godliness, yet are they not admitted.[247]
[Sidenote: Mr. Cotton and the English elders refuse to permit
eminent ministers and people of Old England to live in New England
(notwithstanding he confessed their godliness above his own) if they
join not in his church fellowship. Godly persons living trees and living
stones, yet need much hewing and cutting to bring them from false to true
worship. The coming forth of false worship a second kind (as it were) of
regeneration to God’s people. Return from the land of the north.]
Lastly, how famous is that passage of that solemn question put to
Mr. Cotton and the rest of the New English elders, by divers of the
ministers of Old England, eminent for personal godliness, as Mr. Cotton
acknowledgeth, viz., whether they might be permitted in New England
to enjoy their consciences in a church estate different from the New
English; unto which Mr. Cotton and the New English elders return a plain
negative, in effect thus much, with the acknowledgment of their worth
and godliness above their own, and their hopes of agreement; yet in
conclusion, if they agree not, which they are not like to do, and submit
to that way of church-fellowship and worship which in New England is set
up, they cannot only not enjoy church-fellowship together, but not permit
them to live and breathe in the same air and commonweal together;[248]
which was my case, although it pleased Mr. Cotton and others most
incensed to give myself a testimony of godliness, &c.[249] And this is
the reason why, although I confess with joy the care of the New English
churches that no person be received to fellowship with them, in whom
they cannot first discern true regeneration and the life of Jesus, yet I
said, and still affirm, that godly and regenerate persons, according to
all the former instances and reasons, are not fitted to constitute the
true Christian church, until it hath pleased God to convince their souls
of the evil of the false church, ministry, worship, &c. And although I
confess that godly persons are not dead but living trees, not dead but
living stones, and need no new regeneration (and so in that respect need
no felling nor digging out), yet need they a mighty work of God’s Spirit
to humble and ashame them, and to cause them to loathe themselves for
their abominations or stinks in God’s nostrils, as it pleaseth God’s
Spirit to speak of false worships. Hence, Ezek. xliii. 11: God’s people
are not fit for God’s house until holy shame be wrought in them for what
they have done. Hence God promiseth to cause them to loathe themselves,
because they have broken him with their whorish hearts, Ezek. vi. 9. And
hence it is that I have known some precious godly hearts confess, that
the plucking of their souls out from the abominations of false worship,
hath been a second kind of regeneration. Hence was it, that it pleased
God to say concerning his people’s return from their material captivity,
a figure of our spiritual and mystical, that they should not say, Jehovah
liveth who brought them from the land of Egypt—a type of first conversion
as is conceived; but, Jehovah liveth who brings them from the land of the
north—a type of God’s people’s return from spiritual bondage to confused
and invented worships.
CHAP. XII.
Now whereas Mr. Cotton addeth, that godly persons are not so enthralled
to anti-christ as to separate them from Christ, else they could not be
godly persons:—
[Sidenote: Christ considered two ways, first, personally, and so God’s
people can never be separated from him.]
I answer, this comes not near our question, which is not concerning
personal godliness or grace of Christ, but the godliness or Christianity
of worship. Hence the scripture holds forth Christ Jesus first
personally, as that God-man, that one Mediator between God and man,
the man Christ Jesus, whom all God’s people by faith receive, and in
receiving become the sons of God, John i. 12, although they yet see not
the particular ways of his worship. Thus was it with the centurion, the
woman of Canaan, Cornelius, and most, at their first conversion.
[Sidenote: Secondly, as head of his church, and so he is often lost and
absent from his spouse.]
Secondly, the scripture holdeth forth Christ as head of his church,
formed into a body of worshippers, in which respect the church is called
Christ, 1 Cor. xii. 12: and the description of Christ is admirably set
forth in ten several parts of a man’s body, fitting and suiting to the
visible profession of Christ in the church, Cant. v.
[Sidenote: God’s people cannot serve a false Christ and the true
together.]
Now in the former respect, anti-christ can never so enthral God’s people
as to separate them from Christ, that is, from the life and grace of
Christ, although he enthral them into never so gross abominations
concerning worship: for God will not lose his in Egypt, Sodom, Babel.
His jewels are most precious to him though in a Babylonish dunghill, and
his lily sweet and lovely in the wilderness commixed with briars. Yet in
the second respect, as Christ is taken for the church, I conceive that
anti-christ may separate God’s people from Christ, that is, from Christ’s
true visible church and worship.[250] This Mr. Cotton himself will not
deny, if he remember how little a while it is since the falsehood of a
national, provincial, diocesan, and parishional church, &c., and the
truth of a particular congregation, consisting only of holy persons,
appeared unto him.
[Sidenote: The church before Luther. Rev. xiii.]
The papists’ question to the protestant, viz., where was your church
before Luther? is thus well answered, to wit, that since the apostacy,
truth and the holy city, according to the prophecy, Rev. xi. and xiii.,
have been trodden under foot, and the whole earth hath wondered after
the beast: yet God hath stirred up witnesses to prophesy in sackcloth
against the beast, during his forty-two months’ reign: yet those
witnesses have in their times, more or less submitted to anti-christ and
his church, worship, ministry, &c.,[251] and so consequently have been
ignorant of the true Christ, that is, Christ taken for the church in the
true profession of that holy way of worship, which he himself at first
appointed.
CHAP. XIII.
_Mr. Cotton._ “Secondly, we deny that it is necessary to church
fellowship, that is, so necessary that without it a church cannot be,
that the members admitted thereunto should all of them see and expressly
bewail all the pollutions which they have been defiled with in the
former church fellowship, ministry, worship, government, &c., if they
see and bewail so much of their former pollutions, as did enthral them
to anti-christ so as to separate them from Christ, and be ready in
preparation of heart, as they shall see more light, so to hate more
and more every false way; we conceive it is as much as is necessarily
required to separate them from anti-christ, and to fellowship with Christ
and his churches. The church of Christ admitted many thousand Jews that
believed on the name of Christ, although they were still zealous of the
law, and saw not the beggarly emptiness of Moses’s ceremonies, Acts xxi.
20; and the apostle Paul directeth the Romans to receive such unto them
as are weak in the faith, and see not their liberty from the servile
difference of meats and days, but still lie under the bondage of the law;
yea, he wisheth them to receive such upon this ground, because Christ
hath received them, Rom. xiv. 1 to the 6th.”
“Say not, there is not the like danger of lying under bondage to Moses
as to anti-christ: for even the bondage under Moses was such, as if
continued in after instruction and conviction, would separate them from
Christ, Gal. v. 2, and bondage under anti-christ could do no more.”
_Answ._ Here I desire three things may be observed:—
[Sidenote: Mr. Cotton confessing the true and false constitution of the
church.]
First, Mr. Cotton’s own confession of that twofold church estate,
worship, &c., the former false, or else why to be so bewailed and
forsaken? the second true, to be embraced and submitted to.
[Sidenote: Mr. Cotton confessing to hold what he censureth in the
answerer.]
Secondly, his own confession of that which a little before he would make
so odious in me to hold, viz., that God’s people may be so far enthralled
to anti-christ, as to separate them from Christ: for, saith he, “If they
see and bewail so much of their former pollutions, as did enthral them to
anti-christ, so as to separate them from Christ.”[252]
[Sidenote: Fallacy in Mr. Cotton’s generals. A godly person remaining a
member of a false church, is therein a member of a false Christ.]
Thirdly, I observe how easily a soul may wander in his generals, for thus
he writes: “Though they see not all the pollutions wherewith they have
been defiled in the former church fellowship.” Again, “if they see so
much as did enthral them to anti-christ, and separate them from Christ.”
And yet he expresseth nothing of that, “all the pollutions,” nor what
so much is as will separate them from Christ. Hence upon that former
distinction that Christ in visible worship is Christ, I demand, whether
if a godly person remain a member of a falsely constituted church, and
so consequently, in that respect, of a false Christ, whether in visible
worship he be not separate from the true Christ?
[Sidenote: Separation from false Christ absolutely necessary before there
can be union to the true. A sequestration or separation of the soul from
the world in the idolatrous and invented worships of it, before it can be
presented to Christ Jesus, as a chaste virgin into the chaste bed of his
own most holy institutions.]
Secondly, I ask, whether it be not absolutely necessary to his uniting
with the true church, that is, with Christ in true Christian worship,
that he see and bewail, and absolutely come out from that former false
church or Christ, and his ministry, worship, &c., before he can be united
to the true Israel—must come forth of Egypt before they can sacrifice to
God in the wilderness. The Jews come out of Babel before they build the
temple in Jerusalem. The husband of a woman [must] die, or she be legally
divorced, before she can lawfully be married to another; the graft cut
off from one before it can be ingrafted into another stock. The kingdom
of Christ, that is, the kingdom of the saints, Dan. ii. and vii., is
cut out of the mountain of the Roman monarchy. Thus the Corinthians, 1
Cor. vi. 9-11, uniting with Christ Jesus, they were washed from their
idolatry, as well as other sins. Thus the Thessalonians turned from their
idols before they could serve the living and true God, 1 Thess. i. 9; and
as in paganism, so in anti-christianism, which separates as certainly,
though more subtilly, from Christ Jesu.
CHAP. XIV.
Yea; but it is said, that Jews, weak in Christian liberties, and zealous
for Moses’s law, they were to be received.
I answer, two things must here carefully be minded:—
[Sidenote: Difference between God’s own holy institutions to the Jews,
and Satan’s paganish, or anti-christian institution to the Gentiles, as
concerning the manner of coming forth of them.]
First, although bondage to Moses would separate from Christ, yet the
difference must be observed between those ordinances of Moses which it
pleased God himself to ordain and appoint, as his then only worship in
the world, though now in the coming of his Son he was pleased to take
away, yet with solemnity; and on the other side, the institutions and
ordinances of anti-christ, which the devil himself invented, were from
first to last never to be received and submitted to one moment, nor with
such solemnity to be laid down, but to be abhorred and abominated for
ever.
[Sidenote: A comparison between the Jewish and Christian ordinances.]
The national church of the Jews, with all the shadowish, typical
ordinances of kings, priests, prophets, temple, sacrifices, were as a
silver candlestick, on which the light of the knowledge of God and the
Lord Jesus, in the type and shadow, was set up and shined. That silver
candlestick it pleased the Most Holy and Only Wise to take away, and
instead thereof to set up the golden candlesticks of particular churches
(Rev. i.) by the hand of the Son of God himself. Now the first was
silver,—the pure will and mind of God, but intended only for a season;
the second of a more precious, lasting nature, a kingdom not to be
shaken, that is, abolished as the former, Heb. xii. 28.
[Sidenote: Moses’s ordinances at one time precious and holy, at another
time beggarly and deadly. The first Christians communicated in the Jewish
synagogues until the Jews contradicted and spoke evil, &c., then they
separated.]
Therefore, secondly, observe the difference of time, which Mr. Cotton
himself confesseth: “after instruction and conviction,” saith he,
“Moses’s law was deadly, and would separate from Christ;” therefore,
there was a time when they were not deadly, and did not separate from
Christ, to wit, until Moses was honourably fallen asleep, and lamented
for—as I conceive—in the type and figure thirty days, Deut. xxxiv. [8.]
Therefore, at one season, not for Timothy’s weak conscience, but for the
Jews’ sake, Paul circumcised Timothy: at another time, when the Jews had
sufficient instruction, and obstinately would be circumcised, and that
necessarily to salvation, Paul seasonably cries out, that if they were
circumcised Christ should profit them nothing, Gal. v. [2.] Hence, the
Christians at Ephesus conversed with the Jewish synagogue until the Jews
contradicted and blasphemed, and then were speedily separated by Paul,
Acts xix. [9.] But to apply, Paul observed a vow, and the ceremonies of
it, circumcised Timothy, &c.; may therefore a messenger of Christ now,
as Paul, go to mass, pray to saints, perform penance, keep Christmas and
other popish feasts and fasts? &c.
[Sidenote: A member of a true church falling into any idolatrous
practice, not presently to be excommunicated.]
Again, is there such a time allowed to any man, uniting or adding himself
to the true church now, to observe the unholy holy days of feasting and
fasting invented by anti-christ? Yea, and, as Paul did circumcision, to
practise the popish sacraments? I doubt not; but if any member of a true
church or assembly of worshippers, shall fall to any paganish or popish
practice, he must be instructed and convinced before excommunication: but
the question is, whether still observing and so practising, a person may
be received to the true Christian church, as the Jews were, although they
yet practised Moses’s ceremonies?
These things duly pondered, in the fear and presence of God, it will
appear how vain the allegation is, from that tender and honourable
respect to God’s ordinances now vanishing from the Jews, and their weak
consciences about the same, to prove the same tenderness to Satan’s
inventions, and [to] the consciences of men in the renouncing of
paganical, Turkish, anti-christian, yea, and I add Judaical worships now,
when once the time of their full vanishing was come.
[Sidenote: Not one degree of sight of, or sorrow for anti-christian
abominations; yet a necessity of cutting off from the false before union
to the true church, ministry, worship, &c.]
To conclude, although I prescribe not such a measure of sight of, or
sorrow for anti-christian abominations—I speak in respect of degrees,
which it pleaseth the Father of lights to dispense variously, to one
more, to another less—yet, I believe it absolutely necessary to see and
bewail so much as may amount to cut off the soul from the false church,
whether national, parishional, or any other falsely constituted church,
ministry, worship, and government of it.[253]
CHAP. XV.
_Mr. Cotton._ “Ans. 3. To places of scripture which you object, Isa. lii.
11; 2 Cor. vi. 17; Rev. xviii. 4, we answer, two of them make nothing
to your purpose: for that of Isaiah and the other of the Revelation,
speak of local separation, which yourself know we have made, and yet
you say, you do not apprehend that to be sufficient. As for that place
of the Corinthians, it only requireth coming out from idolaters in the
fellowship of their idolatry. No marriages were they to make with them,
no feasts were they to hold with them in the idol’s temple: no intimate
familiarity were they to maintain with them, nor any fellowship were they
to keep with them in the unfruitful works of darkness; and this is all
which that place requireth. But what makes all this to prove, that we
may not receive such persons to church fellowship as yourself confess to
be godly, and who do professedly renounce and bewail all known sin, and
would renounce more if they knew more, although it may be they do not see
the utmost skirts of all that pollution they have sometimes been defiled
with: as the patriarchs saw not the pollution of their polygamy. But
that you may plainly see this place is wrested beside the apostle’s scope
when you argue from it, that such persons are not fit matter for church
fellowship as are defiled with any remnants of anti-christian pollution,
nor such churches any more to be accounted churches as do receive such
amongst them: consider, I pray you, were there not at that time in the
church of Corinth such as partook with the idolaters in the idol’s
temple? And was not this the touching of an unclean thing? And did this
sin reject these members from church fellowship before conviction? Or did
it evacuate their church estate for not casting out such members?”
_Answ._ The scriptures, or writings of truth, are those heavenly
righteous scales wherein all our controversies must be tried, and that
blessed star that leads all those souls to Jesus that seek him. But,
saith Mr. Cotton, two of those scriptures alleged by me, Isa. lii. 11,
Rev. xviii. 4, which I brought to prove a necessity of leaving the false
before a joining to the true church, they speak of local separation,
which, saith he, yourself know we have made.[254]
[Sidenote: Mr. Cotton cannot make both comings forth of Babel, both in
the type and antitype, to be local.]
For that local and typical separation from Babylon, Isa. lii. [11,] I
could not well have believed that Mr. Cotton or any would make that
coming forth of Babel in the antitype, Rev. xviii. 4, to be local and
material also. What civil state, nation, or country in the world, in the
antitype, must now be called Babel? Certainly, if any, then Babel itself
properly so called; but there we find, as before, a true church of Jesus
Christ, 1 Pet. v. [13.]
[Sidenote: If a local Babel, then also now a local Judea and temple, &c.,
come out of Babel, not material, but mystical.]
Secondly, if Babel be local now whence God’s people are called, then
must there be a local Judea, a land of Canaan also, into which they are
called; and where shall both that Babel and Canaan be found in all the
comings forth that have been made from the church of Rome in these last
times? But Mr. Cotton having made a local departure from Old England in
Europe to New England in America, can he satisfy his own soul, or the
souls of other men, that he hath obeyed that voice, “Come out of Babel,
my people, partake not of her sins,” &c? Doth he count the very land of
England literally Babel, and so consequently Egypt and Sodom, Rev. xi. 8,
and the land of New England Judea, Canaan? &c.
[Sidenote: The Lord Jesus hath broken down the difference of places and
persons. Two chiefest causes of God’s indignation against England. These
two particulars I should be humbly ready to make proof of.]
The Lord Jesus, John iv., clearly breaks down all difference of places,
and, Acts x., all difference of persons; and for myself, I acknowledge
the land of England, the civil laws, government, and people of England,
not to be inferior to any under heaven. Only two things I shall humbly
suggest unto my dear countrymen, whether more high and honourable at the
helm of government, or more inferior, who labour and sail in this famous
ship of England’s commonwealth, as the greatest causes, fountains, and
top roots of all the indignation of the Most High against the state and
country; first, that the whole nation and generations of men have been
forced, though unregenerate and unrepentant, to pretend and assume the
name of Christ Jesus, which only belongs, according to the institution
of the Lord Jesus, to truly regenerate and repenting souls. Secondly,
that all others dissenting from them, whether Jews or Gentiles, their
countrymen especially, for strangers have a liberty, have not been
permitted civil cohabitation in this world with them, but have been
distressed and persecuted by them.[255]
[Sidenote: The soul’s captivity to false worship is not local, but a
guilt, and not only so, but a habit or disposition of spiritual sleep,
whoredom, drunkenness, &c.]
But to return; the sum of my controversy with Mr. Cotton is, whether or
no that false worshipping of the true God be not only a spiritual guilt
liable to God’s sentence and plagues, but also an habit, frequently
compared in the prophets, and Rev. xvii., to a spirit and disposition of
spiritual drunkenness and whoredom, a soul-sleep and a soul-sickness:
so that as by the change of a chair, chamber, or bed, a sick or sleepy
man, whore or drunkard, are not changed, but they remain the same still,
until that disposition of sickness, sleepiness, drunkenness, whoredom be
put off, and a new habit of spiritual health, watchfulness, sobriety,
chastity be put on.
CHAP. XVI.
Now concerning that scripture, 2 Cor. vi., Mr. Cotton here confesseth it
holdeth forth five things that the repenting Corinthians were called out
in, from the unrepenting:
First, in the fellowship of their idolatry.
2. From making marriages with them.
3. From feasting in their idols’ temples.
4. From intimate familiarity with them.
5. From all fellowship in the unfruitful works of darkness.
[Sidenote: The benefits of the repenting English, their coming forth from
the impenitent English in those former five particulars mentioned by Mr.
Cotton.]
_Answ._ If regenerate and truly repenting English thus come forth from
the unregenerate and unrepenting, how would the name of the Lord Jesus be
sanctified, the jealousy of the Lord pacified, their own souls cleansed,
judgments prevented, yea, and one good means practised toward the
convincing and saving of the souls of such from whom in these particulars
they depart, and dare not have fellowship with: especially when in all
civil things they walk unblameably, in quiet and helpful cohabitation,
righteous and faithful dealing, and cheerful submission to civil laws,
orders, levies, customs, &c.
Yea; but Mr. Cotton demands, what makes all this to prove that godly
persons, who professedly renounce all known sin, may not be received
to church fellowship, although they see not the utmost skirts of their
pollution, as the patriarchs saw not the pollution of their polygamy?
[Sidenote: The sins of God’s people are sometimes reputed to be of
ignorance, when they are of negligence, and yet ignorance excuseth not
wholly.]
_Answ._ I repeat the former distinction of godly persons, who possibly
may live in ungodly practices, especially of false worship, and then,
according to Mr. Cotton’s own interpretation of this place to the
Corinthians, they came not forth. And I add, if there be any voice of
Christ in the mouths of his witnesses against these sins, they are not
then of ignorance, but of negligence, and spiritual hardness, against the
ways of God’s fear, against Isa. lxiii. [17,] &c.
[Sidenote: A case put to Mr. Cotton. No cause of more shame for whoredom
against an husband’s bed, than against the bed of God’s worship. The case
of polygamy, or many wives of the fathers.]
Moreover, our question is not of the utmost skirts of pollution, but the
substance of a true or false bed of worship, Cant. i. 16, in respect of
coming out of the false, before the entrance into the true. And yet I
believe that Mr. Cotton being to receive a person to church fellowship,
who formerly hath been infamous for corporal whoredom, he would not give
his consent to receive such an one without sound repentance for the
filthiness of her skirts, Lam. i. [9,] not only in actual whoredoms, but
also in whorish speeches, gestures, appearances, provocation. And why
should there be a greater strictness for the skirts of common whoredom
than of spiritual and soul whoredom, against the chastity of God’s
worship? And therefore to that instance of the fathers’ polygamy, I
answer: first, by observing what great sins godly persons may possibly
live and long continue in, notwithstanding godliness in the root.
Secondly, I ask if any person, of whose godliness Mr. Cotton hath had
long persuasion, should believe and maintain, as questionless the
fathers’ had grounds satisfying their consciences for what they did,
that he ought to have many wives, and accordingly so practised:—I say,
I ask, whether Mr. Cotton would receive such a godly person to church
fellowship? yea, I ask, whether the church of the Jews, had they seen
this evil, would have received such a proselyte from the Gentiles? and
when it was seen, whether any persons so practising would have been
suffered amongst them? But, lastly, what was this personal sin of these
godly persons? Was it any matter of God’s worship, any joining with
a false church, ministry, worship, government, from whence they were
to come, before they could constitute his true church, and enjoy his
worship, ministry, government? &c.
Mr. Cotton concludeth this passage thus: “The church of Corinth had such
as partook with idolaters in their idols’ temple, and was not this,”
saith he, “touching of an unclean thing, and did this reject these
members from church fellowship before conviction? and did it evacuate
their church estate for not casting out such members?”
_Answ._ This was an unclean thing indeed, from which God calls his people
in this place, with glorious promises of receiving them: and Mr. Cotton
confesseth that after conviction any member, obstinate in these unclean
touches, ought to be rejected; for, said he, did this sin reject these
members from church fellowship before conviction?
[Sidenote: It lesseneth not a rebellion that it is in a multitude: hence
a city in Israel idolatrous was to be destroyed.]
And upon the same ground, that one obstinate person ought to be rejected
out of church estate, upon the same ground, if a greater company or
church were obstinate in such unclean touches, and so consequently in a
rebellion against Christ, ought every sound Christian church to reject
them, and every sound member to withdraw from them.
[Sidenote: Obstinacy that casteth out, will keep out from communion with
the Lord Jesus in his church.]
And hence further it is clear, that if such unclean touches obstinately
maintained, as Mr. Cotton confesseth and practiseth, be a ground of
rejection of a person in the church, questionless it is a ground of
rejection when such persons are to join unto the church. And if obstinacy
in the whole church after conviction be a ground for such a church’s
rejection, questionless such a church or number of persons obstinate in
such evils cannot congregate, nor become a true constituted church of
Jesus Christ.
[Sidenote: The church of Corinth, and every true church, separate from
idols as a chaste virgin to Christ.]
The greatest question here would be, whether the Corinthians in their
first constitution were separate or no from such idol temples? and this
Mr. Cotton neither doth nor can deny, a church estate being a state
of marriage unto Jesus Christ; and so Paul professedly saith, he had
espoused them as a chaste virgin to Christ Jesus, 2 Cor. xi. [2.]
CHAP. XVII.
Mr. Cotton proceeds to answer some other allegations which I produced
from the confession of sin made by John’s disciples, and the proselyte
Gentiles before they were admitted into church fellowship, Matt. iii. 6;
Acts xix. 18, unto which he returneth a threefold answer: “The first is
grounded upon his apparent mistake of my words in a grant of mine, viz.,
such a confession and renunciation is not absolutely necessary, if the
substance of true repentance be discerned. Whence,” saith he, “according
to your own confession, such persons as have the substance of true
repentance may be a true church.”
[Sidenote: The substance of true general repentance in all God’s
children, though living in many gross abominations of false worship,
ministry, &c. Not the same measure and degrees of repentance in all.]
I answer, it is clear in the progress of the whole controversy, that I
ever intend by the substance of true repentance, not that general grace
of repentance which all God’s people have, as Luther, a monk, and going
to, yea, publishing the German mass, and those famous bishops burnt for
Christ in Queen Mary’s days; but that substance of repentance for those
false ways of worship, church, ministry, &c., in which God’s people
have lived, although the confessing and renouncing of them be not so
particularly expressed, and with such godly sorrow and indignation as
some express, and may well become: And indeed the whole scope of that
caution was for Christian moderation and gentleness toward the several
sorts of God’s people, professing particular repentance for their
spiritual captivity and bondage; during which captivity also, I readily
acknowledge the substance of repentance, and of all the graces of Christ
in general.
[Sidenote: Mr. Cotton.]
In his second answer, Mr. Cotton saith, I “grant with the one hand, and
take away with the other; for he denies it necessary to the admission
of members, that every one should be convinced of the sinfulness of
every sipping of the whore’s cup, ‘for,’ saith he, ‘every sipping of a
drunkard’s cup is not sinful.’”
[Sidenote: Some have drunk deep of the whore’s cup, and some but sipped
yet intoxicated.]
_Answer._ First he doth not rightly allege my words; for a little before
he confesseth my words to be, that anti-christian drunkenness and
whoredom is to be confessed of all such as have drunk of the whore’s cup,
or but sipped of it. In which words I plainly distinguished between such
as have drunk deeper of her cup, as papists, popish priests, &c., and
such, as in comparison have but sipped, as God’s own people; who yet by
such sipping have been so intoxicated, as to practice spiritual whoredom
against Christ, in submitting to false churches, ministry, worship, &c.
Secondly, whereas he saith every sipping of a drunkard’s cup is not
sinful:—
I answer: neither the least sipping, nor constant drinking out of the
cup which a drunkard useth to drink in, is sinful; but every drunken
sip, which is our question, is questionless sinful, and so consequently
to be avoided by the sober, whether the cup of corporal or spiritual
drunkenness.
CHAP. XVIII.
[Sidenote: Mr. Cotton.]
_Mr. Cotton._ “Yea; but,” saith he, “the three thousand Jews were
admitted when they repented of their murdering of Christ, although they
never saw all the superstitious leavenings wherewith the Pharisees had
bewitched them: and so no doubt may godly persons now, although they be
not yet convinced of every passage of anti-christian superstition, &c.;
and that upon this ground, that spiritual whoredom and drunkenness is not
so soon discerned as corporal.”
[_Answer._] I answer, it is not indeed so easily discerned, and yet
not the less sinful, but infinitely transcendent, as much as spiritual
sobriety exceeds corporal, and the bed of the most high God, exceeds the
beds of men, who are but dust and ashes.
[Sidenote: The first Christians the best pattern for all Christians now.
The power of true repentance for killing of Christ.]
Secondly, I answer, the converted Jews, although they saw not all the
leavenings of the Pharisees, yet they mourned for killing of Christ, and
embraced him in his worship, ministry, government, and were added to his
church: and oh! that the least beams of light and sparkles of heat were
in mine own, and others’ souls, which were kindled by the Holy Spirit of
God in those famous converts at the preaching of Peter, Acts ii. The true
Christ now in his worship, ministry, &c. being discerned, and repentance
for persecuting and killing of him being expressed, there necessarily
follows a withdrawing from the church, ministry, and worship of the false
Christ, and submission unto the true: and this is the sum and substance
of our controversy.
[Sidenote: Mr. Cotton.]
Concerning the confession of sins unto John, he grants the disciples of
John confessed their sins, the publicans theirs, the soldiers theirs, the
people theirs; but, saith he, “it appears not that they confessed their
pharisaical pollution.”
And concerning the confession Acts xix. 18, [19,] he saith, it is not
expressed “that they confessed all their deeds.”
_Answer._ If both these confessed their notorious sins, as Mr. Cotton
expresseth, why not as well their notorious sins against God, their
idolatries, superstitious worships, &c? Surely throughout the whole
scripture, the matters of God and his worship are first and most
tenderly handled; his people are ever described by the title of his
worshippers, and his enemies by the title of worshippers of false gods,
and worshipping the true after a false manner; and to prove this were to
bring forth a candle to the bright shining of the sun at noon day.
CHAP. XIX.
_Mr. Cotton._ His third answer is; “But to satisfy you more fully,
and the Lord make you willing in true meekness of spirit to receive
satisfaction, the body of the members do in general profess, that the
reason of their coming over to us was that they might be freed from the
bondage of human inventions and ordinances, as their souls groaned
under, for which also they profess their hearty sorrow, so far as
through ignorance or infirmity they have been defiled. Beside, in our
daily meetings, and specially in the times of our solemn humiliations,
we generally all of us bewail all our former pollutions wherewith
we have defiled ourselves and the holy things of God, in our former
administrations and communions; but we rather choose to do it than
talk of it. And we can but wonder how you can so boldly and resolutely
renounce all the churches of God, for neglect of that which you know not
whether they have neglected or no, and before you have admonished us of
our sinfulness in such neglect, if it be found amongst us.”
[Sidenote: How can a soul truly oppose anti-christ, that endures not to
have his name questioned.]
_Answer._ I answer, with humble desires to the Father of lights for
the true meekness and wisdom of his Spirit, here is mention of human
inventions and ordinances, and defiling themselves and holy things of God
in former administrations and communions, and yet no mention what such
inventions and ordinances, what such administrations and communions were.
“We rather choose to do it,” saith he, “than to talk of it;” which makes
me call to mind an expression of an eminent and worthy person amongst
them in a solemn conference, viz., What need we speak of anti-christ, can
we not enjoy our liberties without inveighing against anti-christ? &c.
[Sidenote: Mr. Cotton witnessing against a national church, and yet
holding fellowship with it.]
The truth is, I acknowledge their witness against ceremonies and bishops;
but that yet they see not the evil of a national church, notwithstanding
they constitute only particular and independent [congregations,] let
their constant practice speak, in still joining with such churches and
ministers in the ordinances of the word and prayer, and their persecuting
of myself for my humble, and faithful, and constant admonishing of them,
of such unclean walking between a particular church, which they only
profess to be Christ’s, and a national [one], which Mr. Cotton professeth
to separate from.[256]
[Sidenote: Impossible for the answerer to be ignorant of their church
estate, as Mr. Cotton pretendeth.]
But how could I possibly be ignorant, as he seemeth to charge me, of
their state, when being from first to last in fellowship with them,
an officer amongst them, had private and public agitations concerning
their state and condition with all or most of their ministers, and at
last suffered for such admonitions to them, the misery of a winter’s
banishment amongst the barbarians? and yet, saith he, “You know not what
we have done, neither have you admonished us of our sinfulness.”
CHAP. XX.
[Sidenote: Mr. Cotton.]
A third scripture which I produced was Haggai ii. 13, 14, 15, desiring
that the place might be thoroughly weighed, and that the Lord might
please to hold the scales himself, the prophet there telling the church
of the Jews, that if a person unclean by a dead body touch holy things,
those holy things become unclean unto them: and so, saith he, in this
nation, and so is every work of their hands and that which they offer
is unclean; whence I inferred, that even church covenants made, and
ordinances practised, by persons polluted through spiritual deadness, and
filthiness of communion, such covenants and ordinances become unclean
unto them, and are profaned by them.
_Mr. Cotton._ Mr. Cotton answers, “your purpose was to prove that
churches cannot be constituted by such persons as are unclean by
anti-christian pollutions; or if they be so constituted they are not to
be communicated with, but separated from. But the prophet acknowledgeth
the whole church of the Jews to be unclean, and yet neither denies them
to be a church truly constituted, nor stirs up himself or others to
separate from them.”
[Sidenote: The church of the Jews a national church truly constituted,
therefore not to be separated from.]
_Answer._ I acknowledge the true constitution of the church of the Jews,
and affirm that this their true constitution was the reason why they
were not to be separated from: for being a national church, ceremonial
and typical, their excommunication was either putting to death in, or
captivity out of that ceremonial Canaan. Hence Shalmaneser’s carrying the
ten tribes captive out of this land, is said to be the casting of them
out of God’s sight, 2 Kings xvii. [18,] which was their excommunication.
[Sidenote: Death and captivity in the national church, typed out
spiritual death and captivity in the particular.]
Accordingly in the particular Christian churches, Christ Jesus cuts
off by spiritual death, which is excommunication: or for want of due
execution of justice by that ordinance in his kingdom, he sells the
church into spiritual captivity, to confused, Babylonish lords and
worships, and so drives them out of his sight.
[Sidenote: Ceremonial uncleanness in the national church, typed out moral
uncleanness in the particular.]
Now from the consequent of this place in Haggai mine argument stands
good; and Mr. Cotton here acknowledgeth it, that holy things may be all
unclean to God’s people, when they lie in their uncleanness, as this
people did. Those scriptures, Lev. xvi. and Num. xix., which discourse of
typical and ceremonial uncleanness, he acknowledgeth to type out in the
gospel the moral uncleanness either of dead works, Eph. v. 11, or dead
persons, 2 Cor. vi. 14, or dead world, Gal. vi. 14. And in this place
of Haggai, he acknowledgeth that God’s people, prince and people, were
defiled by worldliness, in which condition, saith he, their oblations,
their bodily labours, were all unclean, and found neither acceptance nor
blessing from the Lord.
Therefore saith he afterward: “In the church godly Christians themselves,
while they attend to the world more than to the things of God, are
unclean in the sight of God; therefore the church cannot be constituted
of such; or if it be constitute of such, the people of God must separate
from them.” And, lastly, he saith, “the church of Christ and members
thereof must separate themselves from their hypocrisy, and worldliness,
else they and their duties will [still] be unclean in the sight of God,
notwithstanding their church estate.”
_Answ._ What have I more spoken than Mr. Cotton himself hath uttered in
this his explication and application of this scripture? As,
First, that godly persons may become defiled and unclean by hypocrisy and
worldliness.
[Sidenote: Mr. Cotton’s own confession concerning unclean worships, even
of godly persons.]
Secondly, while they lie in such a condition of uncleanness all their
offerings, persons, labours, are unclean in the sight of God, and have
neither acceptance nor blessing from him; but they and their duties are
unclean in his sight, notwithstanding their church estate.
Thirdly, the church of Christ cannot be constituted of such godly
persons, when defiled with such worldliness.
Fourthly, the church consisting of such worldly persons, though otherwise
godly and Christian, the people of God must separate from them.
[Sidenote: Inferences from Master Cotton’s grant.]
These are Mr. Cotton’s own express words which justify:[257]
First, my former distinction of godly persons in their personal respect,
between God and themselves; and yet becoming ungodly in their outward
defilements.
Secondly, they justify my assertion of a necessity of cleansing from
anti-christian filthiness, and communions with dead works, dead worships,
dead persons in God’s worship, if the touches of the dead world, or
immoderate love of it, do so defile, as Mr. Cotton here affirmeth.
Thirdly, if, as he saith, the church cannot be constituted of such godly
persons as are defiled by immoderate love of the world, much less can
it be constituted of godly persons defiled with the dead inventions,
worships, communions of unregenerate and ungodly persons.
Fourthly, he justifies a separation from such churches, if so
constituted, or so constituting; because though worldliness be adultery
against God, James iv. [4,] yet not comparable to spiritual adultery of a
false bed of worship, ministry, &c.
CHAP. XXI.
_Mr. Cotton_ proceedeth: “The second stumbling block or offence which
you have taken at the way of these churches, is that you conceive us to
walk between Christ and anti-christ. First, in practising separation
here, and not repenting of our preaching and printing against it in our
own country. Secondly, in reproaching yourself at Salem, and others
for separation. Thirdly, in particular, that myself have conceived and
spoken, that separation is a way that God hath not prospered; yet, say
you, the truth of the church’s way depends not upon the countenance of
men, or upon outward peace and liberty.”
Unto this he answers, “that they halt not; but walk in the midst of two
extremes, the one of being defiled with the pollution of other churches,
the other of renouncing the churches for the remnant of pollutions.”
This moderation he, with ingenuous moderation, professeth he sees no
cause to repent of, &c.
_Answ._ With the Lord’s gracious assistance, we shall prove this middle
walking to be no less than halting; for which we shall show cause of
repentance, beseeching Him that is a Prince and a Saviour to give
repentance unto his Israel, Acts v. 31.
First, Mr. Cotton himself confesseth, that no national, provincial,
diocesan, or parish church, wherein some truly godly are not, are true
churches. Secondly, he practiseth no church estate, but such as is
constituted only of godly persons, nor admitteth any unregenerate or
ungodly person.[258] Thirdly, he confesseth a church of Christ cannot be
constituted of such godly persons who are in bondage to the inordinate
love of the world. Fourthly, if a church consist of such, God’s people
ought to separate from them.[259]
[Sidenote: Mr. Cotton extenuates and minceth the root, mass, and
substance of the matter of national churches, which he acknowledgeth
to be unregenerate, not yet born again, by naming only a remnant of
pollutions. The estate of the godly mingled with the ungodly in worships.
The state of men must be faithfully discovered unto them.]
Upon these his own confessions, I earnestly beseech Mr. Cotton, and
all that fear God, to ponder how he can say he walks with an even foot
between two extremes, when, according to his own confession, national
churches, parish churches, yea, a church constituted of godly persons
given to inordinate love of the world, are false and to be separated
from: and yet he will not have the parish church to be separated from
for the remnant of pollution, I conceive he meaneth ceremonies and
bishops, notwithstanding that he also acknowledged that the generality
of every parish in England consisteth of unregenerate persons, and of
thousands inbondaged, not only to worldliness, but also ignorance,
superstition, scoffing, swearing, cursing, whoredom, drunkenness, theft,
lying. What are two or three or more of regenerate and godly persons in
such communions, but as two or three roses or lilies in a wilderness? a
few grains of good corn in a heap of chaff? a few sheep among herds of
wolves or swine, or (if more civil) flocks of goats? a little good dough
swallowed up with a whole bushel of leaven? or a little precious gold
confounded and mingled with a whole heap of dross? The Searcher of all
hearts knows I write not this to reproach any, knowing that myself am
by nature a child of wrath, and that the Father of mercies shows mercy
to whom and when he will; but for the name of Christ Jesus, in loving
faithfulness to my countrymen’s souls, and [in] defence of truth, I
remember my worthy adversary of that state and condition from which his
confessions say he must separate, his practice in gathering of churches
seems to say he doth separate; and yet he professeth there are but some
remnants of pollution amongst them, for which he dares not separate.[260]
CHAP. XXII.
_Mr. Cotton._ “Secondly,” saith he, “I know no man that reproacheth Salem
for their separation, nor do I believe that they do separate; howsoever,
if any do reproach them for it, I think it a sin meet to be censured,
but not with so deep a censure as to excommunicate all the churches, or
to separate from them before it do appear that they do tolerate their
members in such their causeless reproachings. We confess the errors of
men are to be contended against, not with reproaches, but the sword of
the Spirit; but on the other side, the failings of the churches are not
forthwith to be healed by separation. It is not chirurgery but butchery
to heal every sore in a member with no other but abscission from the
body.”
_Answ._ The church of Salem was known to profess separation, and was
generally and publicly reproached, and I could mention a case wherein she
was punished for it implicitly.[261]
[Sidenote: Mr. Cotton seems to be both for and yet against separation.]
Mr. Cotton here confesseth these two things, which I leave to himself
to reconcile with his former profession here and elsewhere against
separation. First, saith he, if any reproach them for separation
it is a sin meet to be censured. Secondly, the churches themselves
may be separated from, who tolerate their members in such causeless
reproachings. In these latter passages he seems, as in other his
confessions and practices mentioned to be for it, sensible of shame,
disgrace, or reproach to be cast on it.
[Sidenote: Mr. Cotton’s own confessions are sufficient answers to
himself.]
I grant with him the failings of churches are not forthwith to be healed
by separation; yet himself, within a few lines, confesseth there is a
lawful separation from churches that do but tolerate their members in
causeless reproaches.
[Sidenote: Not for a sore of infirmity, but a leprosy or gangrene of
obstinacy, ought a person to be cut off. Mr. Cotton deeply guilty of
cruelty both against consciences and bodies in persecuting of them, yet
cries out against the appearance of due severity in the church of Christ.]
I confess also that it is not chirurgery but butchery, to heal every sore
with no other medicine but with abscission from the body: yet himself
confesseth before, that even churches of godly persons must be separated
from, for immoderate worldliness: and again here he confesseth they
may be separated from, when they tolerate their members in such their
causeless reproachings. Beside, it is not every sore of infirmity or
ignorance, but an ulcer or gangrene of obstinacy, for which I maintained
that a person ought to be cut off, or a church separated from. But if
he call that butchery, conscientiously and peaceably to separate from a
spiritual communion of a church or society, what shall it be called by
the second Adam, the Lord Jesus, who gives names to all creatures and all
actions, to cut off persons, them and theirs, branch and root, from any
civil being in their territories; and consequently from the whole world,
were their territories so large, because their consciences dare not bow
down to any worship but what they believe the Lord Jesus appointed, and
being also otherwise subject to the civil state and laws thereof.[262]
CHAP. XXIII.
Thirdly, whereas I urged a speech of his own, _viz._ that God had not
prospered the way of separation, and conceives that I understood him
of outward prosperity: he affirms the puritans to have been worse used
in England than the separatist, and thus writes: “The meeting of the
separatists may be known to the officers in court and winked at, when the
conventicles of the puritans, as they call them, shall be hunted out with
all diligence, and pursued with more violence than any law can justify.”
[Sidenote: God’s controversy for persecution.]
_Answer._ Doubtless the controversy of God hath been great with this
land, that either of both have been so violently pursued and persecuted.
I believe they are both the witnesses of several truths of Jesus Christ,
against an impenitent and unchristian profession of the name of the Lord
Jesus.
[Sidenote: The sufferings of the separatists and puritans in England
compared. Mr. Udall, Mr. Penry, Mr. Barrow, Mr. Greenwood.]
Now for their sufferings: as the puritans have not comparably suffered,
as but seldom congregating in separate assemblies from the common,[263]
so have not any of them suffered unto death for the way of nonconformity
to ceremonies, &c. Indeed the worthy witness Mr. Udall,[264] was near
unto death for his witness against bishops and ceremonies;[265] but Mr.
Penry,[266] Mr. Barrow, Mr. Greenwood followed the Lord Jesus with their
gibbets on their shoulders, and were hanged with him and for him, in the
way of separation:[267] many more have been condemned to die, banished
and choaked in prisons, I could produce upon occasion.
[Sidenote: Few conscientious separatists, but first were puritans. The
nonconformist’s grounds enforce separation.]
Again, I believe that there hardly hath ever been a conscientious
separatist, who was not first a puritan: for, as Mr. Canne hath
unanswerably proved,[268] the grounds and principles of the puritans
against bishops and ceremonies, and profaneness of people professing
Christ, and the necessity of Christ’s flock and discipline, must
necessarily, if truly followed, lead on to and enforce a separation from
such ways, worships, and worshippers, to seek out the true way of God’s
worship according to Christ Jesus.
But what should be the reason, since the separatist witnesseth against
the root of the church constitution itself, that yet he should find, as
Mr. Cotton saith, more favour than the puritan or nonconformist?
[Sidenote: Most of the separation of the lower sort of people.]
Doubtless the reasons are evident: first, most of God’s servants who,
out of sight of the ignorance, unbelief, and profaneness of the body of
the national church, have separated and durst not have longer fellowship
with it:—I say, most of them have been poor and low, and not such gainful
customers to the bishops, their courts and officers.
[Sidenote: The poverty of Mr. Ainsworth. The nonconformists have been a
fair booty for bishops.]
That worthy instrument of Christ’s praise, Mr. Ainsworth, during some
time, and some time of his great labours in Holland, lived upon ninepence
per week, with roots boiled, &c.[269] Whereas on the other side, such of
God’s servants as have been nonconformists have had fair estates, been
great persons, have had rich livings and benefices, of which the bishops
and theirs, like greedy wolves, have made the more desirable prey.
[Sidenote: The separatists have been professed enemies; but the puritans
in many things professed friends and subjects to the bishops.]
Secondly, it is a principle in nature to prefer a professed enemy, before
a pretended friend. Such as have separated have been looked at by the
bishops and theirs, as known and professed enemies: whereas the puritans
professed subjection, and have submitted to the bishops, their courts,
their officers, their common prayer and worships: and yet, as the bishops
have well known, with no greater affection than the Israelites bore their
Egyptian cruel taskmasters.
[Sidenote: Mr. Cotton.]
He saith, “God hath not prospered the way of separation with peace
amongst themselves, and growth of grace.”
[Sidenote: A false church may enforce a present peace greater (though
false) grace than the true spouse of Christ Jesus. God’s people have
found infinite sweetness and peace in some times of their holy communion.
Breaches have been and must be among all God’s people, to make them
celebrate the Lord’s holy ordinances according to due order.]
_Answer._ The want of peace may befal the truest churches of the Lord
Jesus [as] at Antioch, Corinth, Galatia, who were exercised with great
distractions. Secondly, it is a common character of a false church,
maintained by the smith’s and cutler’s shop, to enjoy a quiet calm and
peaceable tranquillity, none daring, for fear of civil punishment, to
question, object, or differ from the common road and custom. Thus sings
that great whore, the anti-christian church, Rev. xviii. [7,] _I sit as
a queen, am no widow, see no sorrow_: while Christ’s dearest complains
she is forsaken, sits weeping as a widow, Lam. i. [1.] Thirdly, God’s
people in that way, have sometimes long enjoyed sweet peace and soul
contentment in England, Holland, New England, and other places, and
would not have exchanged a day of such an holy and peaceable harmony for
thousands in the courts of princes, seeing no other, and in sincerity
seeking after the Lord Jesus. And yet, I humbly conceive, that as David
with the princes, and thirty thousand Israelites, carrying the ark on the
shoulders of the oxen, leaped and danced with great rejoicing, until God
smote Uzzah for his error and disorder, and made a breach, and a teaching
monument of Perez Uzzah, the breach of Uzzah: so in like manner all those
celebrations of the spiritual ark or ordinances, which yet I have known,
although for the present accompanied with great rejoicing and triumphing,
yet as they have not been after the due order, so have they all met with,
and still must, a Perez Uzzah, breaches and divisions, until the Lord
Jesus discover, direct, and encourage his servants in his own due holy
order and appointment.
[Sidenote: Many graceless Judases amongst God’s people. Multitudes of
gracious and holy persons that have professed separation.]
And for growth in grace, notwithstanding that amongst all sorts of
God’s witnesses some false brethren creep in as cheaters, and spies,
and Judases, dishonouring the name of Christ Jesus, and betraying his
witnesses: yet Satan himself, the accuser of the saints, cannot but
confess that multitudes of God’s witnesses, reproached with the names of
Brownists, and anabaptists, have kept themselves from the error of the
wicked, and grow in grace and knowledge of the Lord Jesus, endeavouring
to cleanse themselves from all filthiness both of flesh and spirit, and
to finish holiness in the fear of God. I will not make odious and envious
comparisons, but desire that all that name the name of the Lord Jesus
may depart wholly and for ever from iniquity.
CHAP. XXIV.
[Sidenote: Mr. Cotton.]
Lastly he addeth, “That such as erring through simplicity and tenderness,
have grown in grace, have grown also to discern their lawful liberty in
the hearing of the word from English preachers.”[270]
[Sidenote: Four sorts of backsliders from separation far from growth in
grace.]
_Answer._ I will not question the uprightness of some who have gone
back from many truths of God which they have professed: yet mine own
experience of four sorts who have backslidden I shall report, for a
warning to all into whose hands these may come, to be like Antipas, Rev.
ii. [13,] a faithful witness to the death, to any of the truths of the
Lord Jesus, which he shall please to betrust them with:
[Sidenote: Some backsliding turn to familism.]
First, I have known no small number of such turn to absolute Familism,
and under their pretences of great raptures of love deny all obedience
to, or seeking after the pure ordinances and appointments of the Lord
Jesus.
[Sidenote: Some to profaneness.]
Secondly, others have laid the reins upon the necks of their consciences,
and like the dog licked up their vomit of former looseness and
profaneness of lip and life; and have been so far from growing in grace,
that they have turned the grace of God into wantonness.
[Sidenote: Some to persecuting of others.]
Thirdly, others backsliding have lost the beauty and shining of a tender
conscience toward God, and of a merciful compassion toward men, becoming
most fierce persecutors of their own formerly fellow-witnesses, and of
any other who have differed in conscience from them.
[Sidenote: Some to languishing in sorrow and sadness, &c.]
Lastly, others although preserved from familism, profaneness, and
persecuting of others, yet the leaf of their Christian course hath
withered, the latter beauty and savour of their holiness hath not been
like their former; and they have confessed and do, their sin, their
weakness, their bondage, and wish they were at liberty in their former
freedom; and some have gone with little peace, but sorrow to their
graves, confessing to myself and others, that God never prospered them,
in soul or body, since they sold away his truth, which once they had
bought and made profession of it never to sell it.
CHAP. XXV.
[Sidenote: Mr. Cotton.]
Yea; but, saith he, “they have grown to discern their lawful liberty, to
return to the hearing of the word from English preachers.”
[Sidenote: Mr. Canne’s answer to Mr. Robinson’s liberty of hearing.]
_Answer._ Here I might engage myself in a controversy, which neither
this treatise will permit, nor is there need, since it hath pleased the
Father of lights to stir up the spirit of a faithful witness of his truth
in this particular, Mr. Canne, to make a large and faithful reply to a
book, printed in Mr. Robinson’s name, tending to prove such a lawful
liberty.[271]
[Sidenote: Mr. Cotton’s confession concerning the ministry.]
For such excellent and worthy persons whom Mr. Cotton here intends by
the name of English preachers, I acknowledge myself unworthy to hold
the candle to them: yet I shall humbly present what Mr. Cotton himself
professeth in three particulars:
First, concerning this title, English preachers.
Secondly, hearing the word from such English preachers.
Thirdly, the lawful calling of such to the ministry or service, according
to Christ Jesus.
[Sidenote: ποίμενες διδασκαλοὶ ἐπισκοποὶ πρεσβυτεροὶ Matt. xxviii.
μαθητέυειν. Preachers and pastors far different.]
For the first, he acknowledgeth, that the ordinary ministers of the
gospel are pastors, teachers, bishops, overseers, elders, and that
their proper work is to feed and govern a truly converted, holy, and
godly people, gathered into a flock or church estate; and not properly
preachers to convert, beget, make disciples, which the apostles and
evangelists professedly were. Now then, that man that professeth himself
a minister, and professeth to feed a flock or church with the ordinances
of word and prayer, he must needs acknowledge that his proper work is not
to preach for conversion, which is most preposterous amongst a converted
Christian people, fed up with ordinances in church estate. So that,
according to Mr. Cotton’s confession, English preachers are not pastors,
teachers, bishops, elders, but preachers of glad news, evangelists, men
sent to convert, and gather churches, apostles, ambassadors, trumpeters,
with proclamation from the King of kings, to convert, subdue, bring in
rebellious, unconverted, unbelieving, unchristian souls to the obedience
and subjection of the Lord Jesus.
[Sidenote: Conversion in a church accidental.]
I readily confess that at the pastor’s, or shepherd’s feeding of his
flock, and the prophet’s prophecying in the church, an unbeliever coming
in is convinced, falls on his face and acknowledgeth God to be there:
yet this is accidental that any unbeliever should come in; and the
pastor’s work is to feed his flock, Acts xx. [28,] and prophecy is not
for unbelievers, but for them that believe, to edify, exhort, and comfort
the church, 1 Cor. xiv. 3, 22.
[Sidenote: Personal repentance wrought in thousands by godly persons in
popish ministries.]
I also readily acknowledge, that it hath pleased God to work a personal
repentance in the hearts of thousands in Germany, England, Low Countries,
France, Scotland, Ireland, &c., yea, and who knows but in Italy, Spain,
Rome, not only by such men who decline the name of bishops, priests,
deacons, the constituted ministry of England hitherto; but also by
such as have owned them, as Luther remaining a monk, and famous holy
men remaining and burning Lord Bishops. For all this hath been under
the notion of ministers feeding their flocks, not of preachers sent to
convert the unconverted and unbelieving.
[Sidenote: To preach mainly for conversion of that people to whom a
man stands shepherd, as to a converted people and flock of Christ, a
dangerous disorder. God’s people must seek after a ministry sent by
Christ to convert.]
This passage I present for two reasons; First because so many excellent
and worthy persons mainly preach for conversion, as conceiving, and
that truly, the body of the people of England to be in a natural and
unregenerate estate; and yet account they themselves fixed and constant
officers and ministers to particular parishes or congregations, unto
whom they also administer the holy things of God, though sometimes few,
and sometimes none regenerate or new born have been found amongst them;
which is a matter of high concernment touching the name of the Lord Jesus
Christ, and the souls of men. Secondly, that in these great earthquakes,
wherein it pleaseth God to shake foundations civil and spiritual,
such a ministry of Christ Jesus may be sought after whose proper work
is preaching, for converting and gathering of true penitents to the
fellowship of the Son of God.
CHAP. XXVI.
[Sidenote: Mr. Cotton.]
The second thing which Mr. Cotton himself hath professed concerning
English preachers is, that “although the word, yet not the seals may
be received from them: because,” saith he, “there is no communion in
hearing, and the word is to be preached to all, but the seals,” he
conceives, and that rightly, “are profaned in being dispensed to the
ungodly, &c.”
[Sidenote: The communion or fellowship of the word taught in a church
estate.]
_Answer._ Mr. Cotton himself maintaineth, that “the dispensing of the
word in a church estate, is Christ’s feeding of his flock, Cant. i. 8:
Christ’s kissing of his spouse, or wife, Cant. i. 2: Christ’s embracing
of his spouse in the marriage bed, Cant. i. 16: Christ’s nursing of his
children at his wife’s breast, Cant. iv.:” and is there no communion
between the shepherd and his sheep? the husband and his wife in chaste
kisses and embraces? and the mother and her child at the breast?
Besides, he confesseth, that that fellowship in the gospel, Phil. i.
5, is a fellowship or communion in the apostles’ doctrine, community,
breaking of bread, and prayer, in which the first church continued, Acts
ii. 46. All which overthrows that doctrine of a lawful participation
of the word and prayer in a church estate, where it is not lawful to
communicate in the breaking of bread or seals.[272]
CHAP. XXVII.
[Sidenote: Eminent ministers, so accounted in Old England, profess
themselves private Christians in New England.]
Thirdly, concerning the lawful commission or calling of English
preachers. Mr. Cotton himself, and others most eminent in New England,
have freely confest, that notwithstanding their former profession of
ministry in Old England, yea, in New England, until they received
a calling from a particular church, that they were but private
Christians.[273]
Secondly, that Christ Jesus hath appointed no other calling to the
ministry, but such as they practise in New England; and therefore
consequently, that all other which is not from a particular congregation
of godly persons, is none of Christ’s.[274]
[Sidenote: False callings or commissions for the ministry.]
As first, a calling or commission received from the bishops.
Secondly, from a parish of natural and unregenerate persons.
Thirdly, from some few godly persons, yet remaining in church fellowship
after the parish way.
Lastly, that eminent gifts and abilities are but qualifications fitting
and preparing for a call or office, according to 1 Tim. iii. Tit. i. All
which premises duly considered, I humbly desire of the Father of lights,
that Mr. Cotton, and all that fear God, may try what will abide the
fiery trial in this particular, when the Lord Jesus shall be revealed in
flaming fire, &c.
CHAP. XXVIII.
[Sidenote: Mr. Cotton.]
The close of his letter is an answer to a passage of mine, which he
repeateth in an objection thus: “But this you fear is to condemn the
witnesses of Jesus, the separate churches in London and elsewhere, and
our jealous God will visit us for such arrearages: yea, the curse of
the angel to Meroz will fall upon us, because we come not forth to help
Jehovah against the mighty: we pray not for them, we come not at them,
(but at parishes frequently); yea, we reproach and censure them.”
To which he answereth, “that neither Christ nor his apostles after him,
nor prophets before him, ever delivered that way. That they fear not the
angel’s curse, because it is not to help Jehovah but Satan, to withdraw
people from the parishes where they have found more presence of Christ,
and evidence of his Spirit, than in separated churches: that they pray
not for them, because they cannot pray in faith for a blessing upon their
separation: and that it is little comfort to hear of separated churches,
as being the inventions of men; and blames them, that being desirous of
reformation, they stumble not only at the inventions of men, but for
their sakes at the ordinances of the Lord: because they separate not only
from the parishes, but from the church at Plymouth, and of that whereof
Mr. Lathrop was pastor,[275] who, as he saith, not only refuse all the
inventions of men, but choose to serve the Lord in his own ordinances.
Only, lastly, he professeth his inward sorrow that myself help erring,
though zealous souls, against the mighty ordinances of the Lord, which
whosoever stumble at shall be broken, because whosoever will not kiss the
Son, that is, will not hear and embrace the words of his mouth, shall
perish in their way.”
_Answer._ However Mr. Cotton believes and writes of this point, yet hath
he not duly considered these following particulars.
[Sidenote: The garden of the churches of both Old and New Testament,
planted with an hedge or wall of separation from the world. When God’s
people neglect to maintain that hedge or wall, God hath turned his garden
into a wilderness.]
First, the faithful labours of many witnesses of Jesus Christ, extant to
the world, abundantly proving, that the church of the Jews under the Old
Testament in the type, and the church of the Christians under the New
Testament in the antitype, were both separate from the world; and that
when they have opened a gap in the hedge, or wall of separation, between
the garden of the church and the wilderness of the world, God hath ever
broke down the wall itself, removed the candlestick, &c. and made his
garden a wilderness, as at this day. And that therefore if he will ever
please to restore his garden and paradise again, it must of necessity be
walled in peculiarly unto himself from the world, and that all that shall
be saved out of the world are to be transplanted out of the wilderness of
the world, and added unto his church or garden.[276]
[Sidenote: The nonconformist’s grounds necessarily enforce a separation
of the church from the unclean, in clean and holy things.]
Secondly, that all the grounds and principles leading to oppose bishops,
ceremonies, common prayer, prostitution of the ordinances of Christ to
the ungodly, and to the true practice of Christ’s own ordinances, do
necessarily, as before I intimated, and Mr. Canne hath fully proved,
conclude a separation of holy from unholy, penitent from impenitent,
godly from ungodly, &c; and that to frame any other building upon such
grounds and foundations, is no other than to raise the form of a square
house upon the keel of a ship, which will never prove a soul saving true
ark or church of Jesus Christ, according to the pattern.
[Sidenote: The great suffering for this cause.]
Thirdly, the multitudes of holy and faithful men and women, who since
Queen Mary’s days have witnessed this truth by writing, disputing, and
in suffering loss of goods and friends, in imprisonments, banishments,
death, &c.—I confess the nonconformists have suffered also; but they that
have suffered for this cause, have far exceeded, in not only witnessing
to those grounds of the nonconformists, but to those truths also, the
unavoidable conclusions of the nonconformists’ principles.
[Sidenote: Mr. Cotton’s and others’ zealous practice of separation in New
England. Mr. Cotton allowing liberty to frequent those parishes in Old
England: which parishes he himself persecutes in New England.]
Fourthly, what is that which Mr. Cotton and so many hundreds fearing
God in New England walk in, but a way of separation? Of what matter do
they profess to constitute their churches, but of true godly persons?
In what form do they cast this matter, but by a voluntary uniting, or
adding of such godly persons, whom they carefully examine, and cause to
make a public confession of sin, and profession of their knowledge and
grace in Christ?[277] Nay; when other English have attempted to set up
a congregation after the parishional way, have they not been suppressed?
Yea; have they not professedly and lately answered many worthy persons,
whom they account godly ministers and people, that they could not permit
them to live in the same commonwealth together with them, if they set
up any other church and worship than what themselves practise?[278]
Let their own souls, and the souls of others seriously ponder in the
fear of God, what should be the reason why themselves so practising,
should persecute others for not leaving open a gap of liberty to escape
persecution and the cross of Christ, by frequenting the parishes in Old
England, which parishes themselves persecute in New England, and will not
permit them to breathe in the common air amongst them.
[Sidenote: A great mystery in the escaping of the cross of Christ.]
Fifthly, in the parishes, which Mr. Cotton holds but the inventions of
men,[279] however they would have liberty to frequent the worship of the
word, yet they separate from the sacraments; and yet, according to Mr.
Cotton’s own principles, as before, there is as true communion in the
ministration of the word in a church estate as in the seals: what mystery
should be in this, but that here also the cross or gibbet of Christ may
be avoided in a great measure, if persons come to church, &c.
[Sidenote: The New English churches pretended by some to be purer than
the first established by the apostles.]
Lastly, however, he saith, he hath not found such presence of Christ,
and evidence of his Spirit in such churches, as in the parishes: what
should be the reason of their great rejoicings and boastings of their
own separations in New England, insomuch that some of the most eminent
amongst them have affirmed that even the apostles’ churches were not so
pure? Surely if the same New English churches were in Old England, they
could not meet without persecution, which therefore in Old England they
avoid by frequenting the way of church worship, which in New England they
persecute—the parishes.
[Sidenote: The reformation desired now had been accounted heresy in
Edward the Sixth’s days.]
Upon these considerations, how can Mr. Cotton be offended that I should
help (as he calls them) any zealous souls, not against the mighty
ordinances of the Lord Jesus, but to seek after the Lord Jesus without
halting? Yea; why should Mr. Cotton, or any desirous to practise
reformation, kindle a fire of persecution against such zealous souls,
especially considering that themselves, had they so inveighed against
bishops, common prayer, &c., in Edward the Sixth’s days, had been
accounted as great heretics, in those reforming times, as any now can
be in these? yet would it have been then, and since hath it been, great
oppression and tyranny to persecute their consciences, and still will it
be for them to persecute the consciences of others in Old or New England.
[Sidenote: Persecution is unjust oppression wheresoever.]
How can I better end than Mr. Cotton doth, by warning, that all that will
not kiss the Son, that is, hear and embrace the words of his mouth, shall
perish in their way, Ps. ii. 12. And I desire Mr. Cotton, and every soul
to whom these lines may come, seriously to consider in this controversy,
if the Lord Jesus were himself in person in Old or New England, what
church, what ministry, what worship, what government he would set up, and
what persecution he would practise toward them that would not receive
Him?[280]
FOOTNOTES
[1] Bancroft’s Hist. of U. S. i. 342. Knowles’ Life of R. Williams, p. 31.
[2] See Broadmead Records, Introd. p. xxii.
[3] Neal’s Hist. of N. England, i. 141, 144. Baillie’s Dissuasive, p. 66.
Mather’s Magnalia, i. 19.
[4] Neal, i. 144. Bancroft, i. 350. Cotton Mather’s Magnalia, book i. p.
19. Backus’ Hist. of Baptists in New England, i. 45.
[5] Knowles, p. 37.
[6] Bancroft, i. 367.
[7] Knowles, p. 23, 391. Backus, i. 508.
[8] “Master Cotton may call to mind that the discusser [Williams], riding
with himself and one other of precious memory, Master Hooker, to and
from Sempringham, presented his arguments from scripture, why he durst
not join with them in their use of Common Prayer.” Bloody Tenent more
Bloody, p. 12. See also pp. 43 and 374 of the present volume. Baillie’s
Dissuasive, p. 55.
[9] In his letter to Major Mason, he refers to “King James, whom I have
spoke with.” Knowles, p. 31.
[10] Such is Governor Winthrop’s testimony. Knowles, p. 46.
[11] Welde’s Answer to W. R. p. 10. 4to. 1644.
[12] Backus, i. 54, 57.
[13] See pp. 287, 247, 353. Knowles, pp. 45, 49. Backus, i. 49. Bancroft,
i. 360. At Taunton, the minister, Mr. Streete, “publicly and earnestly
persuaded his church members to give land to none but such as might be
fit for church members: yea, not to receive such English into the town.”
Bloody Tenent more Bloody, p. 283. By a subsequent law no church could be
constituted without the sanction of the magistrates: and the members of
any church formed without it, were deprived of the franchise. Backus, i.
77.
[14] See pp. 247, 287, 353, &c. “Mr. Cotton effectually recommended,
that none should be elected nor electors therein, except such as were
visible subjects of our Lord Jesus Christ, personally confederated in our
churches.” Mather’s Magnalia, b. iii. p. 21.
[15] Backus, i. 54. Knowles, p. 50.
[16] Knowles, p. 53. Mr. Cotton, in his Answer to Roger Williams, tells
us that “elder Brewster warned the whole church of the danger of his
spirit, which moved the better part of the church to be glad of his
removal from them into the Bay.” Cotton’s Answer, p. 4.
[17] Mather’s Magnalia, iii. 20. Cotton’s Way of Cong. Churches, pp. 16,
30.
[18] Knowles, pp. 42, 43. “It was requested of Mr. Cotton,” says his
descendant Cotton Mather, “that he would from the laws wherewith God
governed his ancient people, form an abstract of such as were of a moral
and lasting equity; which he performed as acceptably as judiciously....
He propounded unto them, an endeavour after a theocracy, as near as might
be to that which was the glory of Israel, the peculiar people.” Magnalia,
iii. 20. Backus, i. 79.
[19] Knowles, p. 57, 61. Master John Cotton’s Answer to Master Roger
Williams, p. 4. This is usually bound up with the “Bloudy Tenent Washed,”
and cited as part II.: it is, however, a separate piece, and separately
paged, and is Cotton’s Answer to the second treatise in this volume.
[20] Cotton’s Answer, p. 4. Knowles, p. 61. Mather, vii. 7. Backus, i. 57.
[21] Knowles, p. 66.
[22] So Winthrop. Knowles, pp. 68-70. Backus, i. 67, 68. See also p. 422
of this volume. Cotton’s Answer, p. 4.
[23] See p. 372. Cotton’s Answer, pp. 5, 9. Cotton treats his sickness as
a “check from the hand of God,” p. 56.
[24] See pp. 387, 388. Bancroft, i. 373.
[25] Knowles, pp. 71, 72. The sentence was as follows:—“Whereas Mr. Roger
Williams, one of the elders of the church of Salem, hath broached and
divulged divers new and dangerous opinions, against the authority of
magistrates; as also writ letters of defamation, both of the magistrates
and churches here, and that before any conviction, and yet maintaineth
the same without any retractation; it is therefore ordered that the said
Mr. Williams shall depart out of this jurisdiction within six weeks, now
next ensuing, which, if he neglect to perform, it shall be lawful for the
governor and two of the magistrates to send him to some place out of this
jurisdiction, not to return any more without licence from the Court.”
Backus, i. 69, 70.
[26] Cotton’s Answer, p. 26.
[27] Cotton’s Answer, pp. 27-30.
[28] Bloody Tenent more Bloody, p. 276.
[29] Bancroft, i. 327.
[30] See pp. 249, 257, 262. Mr. Cotton pleads that anabaptists and others
were not compelled _against_ conscience; nor were they punished for
conscience’ sake; but for _sinning_ against conscience. Tenent Washed,
pp. 165, 189; Backus, i. 98.
[31] See pp. 186, 331; Bloody Tenent more Bloody, p. 122. By the law of
September 6, 1638, the time was extended to six months. Backus, i. 45,
98; Bancroft, i. 349.
[32] “The Lady Moody, a wise and amiable religious woman, being taken
with the error of denying baptism to infants, was dealt withal by many
of the elders and others, and admonished by the church at Salem.” To
avoid more trouble, she went amongst the Dutch; but was excommunicated.
In 1651, the Rev. J. Clarke and Mr. O. Holmes, of Rhode Island, for
visiting a sick baptist brother in Massachusetts, were arrested, fined,
imprisoned, and whipped. At an earlier period, they had been compelled to
leave Plymouth for their opinions. Mr. Cotton approved of this. Backus,
i. 146, 207, 225.
[33] Williams’s Letter to Endicot. Bloody Tenent more Bloody, p. 305. See
p. 245.
[34] “Whilst he lived at Salem, he neither admitted, nor permitted
any church members but such as rejected all communion with the parish
assemblies, so much as in hearing the word amongst them.” Cotton’s
Answer, p. 64. See p. 397 of this volume.
[35] “The substance of the true estate of churches abideth in their
congregational assemblies.” Cotton’s Answer, p. 109. Cotton refers here
to the parish congregations.
[36] See pp. 243, 244, 392. Mather’s Magnalia, i. 21.
[37] Cotton charges Williams with attempting to draw away the Salem
church from holding communion with all the churches of the Bay, “because
we tolerated our members to hear the word in the parishes of England.”
Tenent Washed, p. 166.
[38] See p. 246. Bloody Tenent more Bloody, p. 230.
[39] It must have reached Williams _after_ his settlement at Providence.
Cotton, in 1647, says he wrote it about “half a score years ago,” which
would give the date of 1637.
[40] See p. 377. Cotton’s Answer, p. 8, 9, 13, 36-39. “I did never intend
to say that I did not consent to the justice of the sentence when it was
passed.”
[41] Cotton says, “Some of his friends went to the place appointed by
himself beforehand, to make provision of housing and other necessaries
against his coming.” Answer p. 8. This, however, is very doubtful.
[42] See p. 388. Knowles, p. 73. Backus, i. 70. Governor Winthrop had
privately advised him to leave the colony. The friendship of this
eminent man was of frequent service to our exile. Cotton declares that
the officer who served the warrant saw “no sign of sickness upon him.”
Answer, p. 57. This he might not choose to see.
[43] See p. 370. Knowles, p. 395.
[44] Now called Rehoboth.
[45] Quoted from his “Key,” &c., by Knowles, p. 101.
[46] The land at this spot still bears the designation of “What Cheer.”
[47] The vivid and dramatic poem of Judge Durfee, entitled “What Cheer?”
is founded on the supposed events of his journey through this howling
wilderness, and amid its savage inhabitants.
[48] Letter to Major Mason. Knowles p. 394, Benedict, p. 449.
[49] This view has been ably advocated by General Fessenden, from whose
manuscript some of the above particulars are taken by Benedict, in the
new edition of his Hist. of the Baptists, p. 449.
[50] Knowles, p. 103, 112. Backus, i. 90, 94.
[51] Letter to Mason. Knowles, p. 398.
[52] Backus, i. 95, 115. Knowles, p. 148.
[53] Knowles, p. 149, 395.
[54] Knowles, p. 165. Benedict, p. 441. Backus, i. 105.
[55] Backus, i. 107. Knowles, p. 176. Hanbury, iii. 571.
[56] Backus, i. 107, 108. Knowles, p. 170.
[57] As p. 40. Cotton says, he fell “from all ordinances of Christ
dispensed in any church way, till God shall stir up himself, or some new
apostles, to recover and restore all ordinances, and churches of Christ
out of the ruins of anti-christian apostacy.” Cotton’s Answer, p. 2. The
insinuation in this passage is both unjust and untrue.
[58] Pp. 4, 379. Knowles, p. 172. Callender’s Historical Discourse, by
Dr. R. Elton, p. 101.
[59] Cotton’s Answer, p. 9.
[60] Knowles, p. 181. Callender, p. 159. Backus, i. 112. Bancroft, i.
380. The attachment of the Rhode Islanders to this great principle
receives a curious illustration in the case of one Joshua Verin, who was
deprived for a time of his franchise for refusing to his wife liberty
of conscience, in not permitting her to go to Mr. Williams’s meeting as
often as requisite. Backus, i. 95.
[61] Backus, i. 147.
[62] Backus, i. 148. Knowles, p. 198.
[63] Elton, in notes to Callender, p. 230. Knowles, p. 208.
[64] See p. 36.
[65] See Tracts on Liberty of Conscience, pp. 214-225.
[66] Bloudy Tenent Washed, p. 1.
[67] Bloody Tenent yet more Bloody, pp. 4, 290. The only edition known to
us of the prisoner’s arguments with Mr. Cotton’s reply, is of the date
1646, with the following title: “The Controversie concerning Liberty
of Conscience in Matters of Religion, truly stated, and distinctly and
plainly handled by Mr. John Cotton of Boston in New England. By way of
answer to some arguments to the contrary sent unto him, wherein you have,
against all cavils of turbulent spirits, clearly manifested wherein
liberty of conscience in matters of religion ought to be permitted, and
in what cases it ought not, by the said Mr. Cotton. London. Printed
for Thomas Banks. 1646.” It is a quarto pamphlet of fourteen pages,
and signed _John Cotton_, and agrees with Williams’s copy of it in the
“Bloudy Tenent.”
[68] See p. 189.
[69] Bloody Tenent Washed, pp. 150, 192.
[70] Bloody Tenent more Bloody, pp. 222, 291.
[71] Mather’s Magnalia, iii. 128, v. 22.
[72] Backus, i. 66.
[73] Bloody Tenent more Bloody, p. 38.
[74] Tracts on Liberty of Conscience and Persecution, 1614-1661. Hanserd
Knollys Society, 1846.
[75] The Second Part of the Vanity and Childishness of Infants’ Baptism.
By A. R. p. 27. London, 1642.
[76] In “M. S. to A. S. with a Plea for Liberty of Conscience in a Church
Way, &c.” London, 1644. 4to. pp. 110. Also in “Θεομαχία; or, the grand
imprudence of fighting against God,” &c., 4to. 1644.
[77] London, 4to. 1644, p. 13. Cotton’s Answer, p. 2. Orme’s Life of
Owen, p. 100.
[78] Tracts on Lib. of Conscience, p. 270.
[79] These differences are stated by Mr. Gammell in his Life of Williams,
p. 215, to exist in the _two_ copies he has seen in America. The only
copies we have seen in this country, are those in the Bodleian Library,
and the British Museum; _both_ of which have the table of errata.
[80] Baillie’s Dissuasive. Epist. Introd. ed. 1645. Hanbury’s Memorials,
ii. 403; iii. 110, 127.
[81] Bloody Tenent more Bloody, p. 38.
[82] The two parts of this work are quoted in the notes to this volume,
as “Cotton’s Reply,” and “Cotton’s Answer.”
[83] [See Tracts on Liberty of Conscience and Persecution, p. 217.
Hanserd Knollys Society, 1846.]
[84] Essay of Religion. [Eos qui conscientias premi, iisque vim inferri
suadent, sub illo dogmate, cupiditates suas subtexere, illamque rem sua
interesse, putare. De Unitate Ecclesiæ.]
[85] It is rarely seen that ever persons were persecuted for their
conscience, but by such persecution they were confirmed and hardened in
their conscience.
[86] [See Tracts on Liberty of Conscience, pp. 214-224.]
[87] Sozom. lib. 1. Eccles. Hist. chap. 19, 20. [Fleury, Eccles. Hist.
Liv. xi. c. 23. “The impious Arius was banished into one of the remote
provinces of Illyricum.... The emperor had now imbibed the spirit of
controversy, and the angry, sarcastic style of his edicts was designed to
inspire his subjects with the hatred which he had conceived against the
enemies of Christ.” Gibbon, Decline and Fall, p. 317. 8vo. edit.]
[88] In Epist. 166. [Tunc Constantinus prior contrá partem Donati
severissimam legem. Hunc imitati filii ejus talia præceperunt. Quibus
succedens Julianus deserto Christi et inimicus, supplicantibus vestris
Rogatiano et Pontio libertatem perditioni partis Donati permisit—Huic
successit Jovianus—Deinde Valentinianus, legite quam contra vos jusserit.
Inde Gratianus et Theodosius—Veri Christiani non pro heretico errore
pœnas justissimas sicut vos, sed pro catholica veritate passiones
gloriosissimas pertulerunt. S. Aug. Opera, Tom. ii. fol. 156. Ed.
Venetiis, 1552.]
[89] [Igitur et scintilla statim ut apparuerit, extinguenda est, et
fermentum a massæ vicinia se movendum, secandæ putridæ carnes, et
scabiosum animalia caulis ovium repellendum, ne tota domus, massa,
corpus, et pecora ardeat, corrumpatur, putrescat, intereant. Arius in
Alexandria una scintilla fuit, sed quia non statim oppressa est, totum
orbem ejus flamma populata est. S. Hieronymi Opera. Tom. iii, p. 927.
Parisiis, 1609. ed.]
[90] [Sunt duo libri mei, quorum titulos est contra partem Donati. In
quorum primo libro dixi non mihi placere ullius seculari potestatis
impetu schismaticos ad communionem violenter arctari. Quod (et) vere mihi
non placebat, qua nondum expertus eram, vel quantum mali eorum auderet
impunitas, vel quantum eis in melius mutandis conferre posset diligentia
disciplinæ. Retract. ii. Opera, tom. i. fol. 10. To the same effect in
Epist. 48, 50, tom. ii. fol. 35, 45. Quid enim non isti juste patiuntur,
cum ex altissimo dei presidentis, et ad cavendum ignem æternum flagellis
talibus admonentis judicio patiuntur, et merito criminum, et ordine
potestatum? Contra Epist. Parmen. tom. vii. fol. 4. Tract xi. in Evang.
Joann. tom. ix.]
[91] [Vindicavit (diximus) Moyses, vindicavit Helias, vindicavit Phinees.
Vindicavit Macarius. Si nihil offenderant, qui occisi esse dicuntur,
fit Macarius reus, in eo quod solus nobis nescientibus, et vobis
provocantibus fecit. S. Optati Opera, p. 75. Parisiis, 1679.]
[92] [Melius proculdubio gladio coercentur, illius videlicet qui non sine
causa gladium portat, quam in suum errorem multos trajicere permittantur.
Dei enim minister ille est, vindex in iram ei qui male agit. Opera, tom.
iii. p. 369. edit. Parisiis, 1836.]
[93] [Fidelis expositio errorum Mich. Serveti et brevis eorundem
refutatio, ubi docetur, jure gladii coercendos esse hæreticos. Calvini
Tract. Theol. p. 686. edit. 1597.]
[94] [Beza Tract. Theol. tom. i. p. 85. edit. 1582.]
[95] [Aretius. Hist. Val. Gentilis. Geneva, 1567.]
[96] [“Thus a man may find a knot in a bulrush, yea, thus a man that were
disposed might find fault with the comforts of God for not being full and
complete.” Reply of Cotton in The Bloudy Tenent Wash’d and made White in
the Bloud of the Lambe, p. 4, edit. 1647.]
[97] [“Fundamental doctrines are of two sorts: some hold forth the
foundation of Christian religion—others concern the foundation of the
church. I speak of the former sort of these only—the other sort I look at
as less principal, in comparison of these.” Cotton’s Reply, p. 5.]
[98] [“It is not truly said, that the Spirit of God maketh the ministry
one of the foundations of Christian religion, for it is only a foundation
of church order, not of faith, or religion.” Cotton’s Reply, p. 8.]
[99] [In his Reply, Mr. Cotton affects to have forgotten these
admonitions and arguments; but Mr. Williams, in his rejoinder, reminds
him that once, when riding together in company with Mr. Hooker to and
from Sempringham, Mr. Williams did thus address Mr. Cotton, whose reply
was to the effect, “that he selected the good and best prayers in his use
of that book, as the author of the Council of Trent used to do.” Cotton’s
Reply, p. 8; Williams’ Bloudy Tenent made yet more Bloudy, p. 12.]
[100] It pleaseth God sometimes, beyond his promise, to convey blessings
and comfort to His, in false worships.
[101] [“Though I say, that it is not lawful to persecute any, though
erring in fundamental and weighty points, till after once or twice
admonition, I do not therefore say, that after once or twice admonition,
then such consciences may be persecuted. _But that if such a man, after
such admonition, shall still persist in the error of his way, and be
therefore punished, he is not persecuted for cause of conscience, but
for sinning against his conscience...._ It was no part of my words or
meaning, to say, that every heretic, though erring in some fundamental
and weighty points, and for the same excommunicated, shall forthwith be
punished by the civil magistrate; unless it do afterwards appear that he
break forth further, either into blasphemy, or idolatry, or seducement of
others to his heretical pernicious ways.” Cotton’s Reply, p. 27.]
[102] [“In alleging that place, I intended no other persecution, but
the church’s against such an heretic by excommunication.... Verily
excommunication is a persecution, and a lawful persecution, if the
cause be just offence; as the angel of the Lord is said to persecute
the wicked, Psal. xxxv. 6.... Sure it is the Lord Jesus accounteth it a
persecution to his disciples, to be delivered up into the synagogues, and
to be cast forth out of the synagogues, Luke xxi. 12, with John xvi. 2.”
Cotton’s Reply, p. 32.]
[103] [“And for the civil state, we know no ground they have to persecute
Jews, or Turks, or other pagans, for cause of religion, though they all
err in fundamentals. No, nor would I exempt anti-christians neither
from toleration, notwithstanding their fundamental errors, unless
after conviction they still continue to seduce simple souls into their
damnable and pernicious heresies: as into the worship of false gods,
into confidence of their own merits for justification, into seditious
conspiracies against the lives and states of such princes as will not
submit their consciences to the bishop of Rome.” Cotton’s Reply, p. 33.]
[104] [“This is too vast an hyperbole: as if murderers, seditious
persons, rebels, traitors, were none of them such as did break the city’s
or kingdom’s peace at all; but they only who are too sharp against
corruptions in religion.” Cotton’s Reply, p. 36.]
[105] [“What hurt do they get by being caught? Hypocrites, and corrupt
doctrines and practices, if they be found like unto good Christians, or
sound truths, what hurt do they catch when I say such are to be tolerated
to the end of the world? But—I acknowledge—that by tares are meant such
kind of evil persons as are like unto the good.” Cotton’s Reply, p. 37.]
[106] [“If the Discusser had cast his eye a little lower, he might have
found that Christ interpreteth the tares not only to be persons, but
things, πάντα τὰ σκάνδαλα, all things that offend, as well as those that
do iniquity. But I shall not stick upon that at all. Let the tares be
persons, whether hypocrites, like unto true Christians, or holders forth
of scandalous and corrupt doctrines and practices like unto sound.”
Cotton’s Reply, p. 38.]
[107] Hence were the witnesses of Christ, Wickliff and others, in Henry
the Fourth’s reign, called Lollards, as some say, from Lolia, weeds
known well enough, hence taken for sign of barrenness: Infelix lolium et
steriles dominantur avenæ. Others conceive they were so called from one
Lollard, &c.; but all papists accounted them as tares because of their
profession.
[108] [“It is not true that ζιζάνια signifieth all those weeds that grow
up with the corn. For they be a special weed, growing up chiefly amongst
the wheat, more like to barley.... Neither is it true, that tares are
commonly and generally known as soon as they appear.... Yea, the servants
of the husbandman did not discern the tares from the wheat, till the
blade was sprung up, and brought forth fruit. It is like enough, they did
not suspect them at all by reason of the great likeness that was between
them whilst they were both in the blade.” Cotton’s Reply, p. 40.]
[109] [“1. It is true, Christ expoundeth the field to be the world; but
he meant not the wide world, but, by an usual trope, the church scattered
throughout the world.... 2. If the field should be the world, and the
tares anti-christians and false Christians: it is true, Satan sowed them
in God’s field, but he sowed them in the church.... 3. It is not the will
of Christ, that anti-christ and anti-christians, and anti-christianity,
should be tolerated in the world, until the end of the world. For God
will put it into the hearts of faithful princes, in fulness of time, to
hate the whore, to leave her desolate and naked, &c. Rev. xvii. 16, 17.”
Cotton’s Reply, pp. 41, 42.]
[110] [“It is no impeachment to the wisdom of Christ to call his elect
churches and saints throughout the world, by the name of the world....
It is no more an improper speech, to call the church the world, than to
speak of Christ as dying for the world, when he died for his church.” Ib.
p. 43.]
[111] [“1. Did not Christ preach and sow the seed of the word to
all those four sorts of hearers? And yet he was the minister of the
circumcision, and preached seldom to any, but to church members, members
of the church of Israel.... 2. If the children of church members be in
the church, and of the church, till they give occasion of rejection,
then they growing up to years become some of them like the highway side,
others like the stony, &c.... 3. It is the work of the church to seek
the changing of the bad into the good ground. For is it not the proper
work of the church, to bring on the children to become the sincere people
of God?... 4. There is not such resemblance between highway-side ground
and good ground, as is between tares and wheat. Nor would the servants
ever ask the question, whether they should pluck up weeds out of the
highway-side, &c.” Cotton’s Reply, pp. 44, 45.]
[112] [“1. These tares are not such sinners as are contrary to the
children of the kingdom; for then none should be opposite to them but
they. 2. The tares were not discerned at first till the blade was sprung
up, and brought forth fruit.” Cotton’s Reply, p. 45.]
[113] [“Neither is it true that anti-christians are to be let alone
by the ordinance of Christ, till the end of the world. For what if
the members of a Christian church shall some of them apostate to
anti-christian superstition and idolatry, doth the ordinance of Christ
bind the hands of the church to let them alone? Besides, what if any
anti-christian persons, out of zeal to the catholic cause, and out of
conscience to the command of their superiors, should seek to destroy the
king and parliament, should such an one by any ordinance of Christ be let
alone in the civil state?” Cotton’s Reply, p. 47.]
[114] [“Let it be again denied, that hypocrites, when they appear to
be hypocrites, are to be purged out by the government of the church.
Otherwise they may soon root out, sometime or other, the best wheat in
God’s field, and the sweetest flowers in the garden, who sometimes lose
their fatness and sweetness for a season.” Cotton’s Reply, p. 48.]
[115] [“Not every hypocrite, but only such, who either walk inordinately
without a calling, or idly and negligently in his calling.” Ib. p. 49.]
[116] [“But what if their worship and consciences incite them to civil
offences? How shall then the civil state keep itself safe with a civil
sword?” Cotton’s Reply, p. 50.]
[117] [“But if their members be leavened with anti-christian idolatry
and superstition, and yet must be tolerated—will not a little leaven, so
tolerated, leaven the whole lump? How then is the safety of the church
guarded?” Ib. p. 50.]
[118] [“The elect of God shall be saved: but yet if idolaters and
seducers be tolerated—the church will stand guilty before God of the
seduction and corruption of the people of God.” Ib. p. 50.]
[119] [“There is no fear of plucking up the wheat, by rooting out
idolaters and seducers—the censures inflicted (upon God’s people), would
be blessed of God to their recovery and healing.” Cotton’s Reply, p. 51.]
[120] [“It would as well plead for the toleration of murderers, robbers,
adulterers, extortioners, &c., for all these will the mighty angels
gather into bundles, &c.” Cotton’s Reply, p. 51.]
[121] [“Certain it is from the word of truth, that the anti-christian
kingdom shall be destroyed and rooted up by Christian princes and states
long before the great harvest of the end of the world.... And either such
princes must perform this great work without prayer, and then it were not
sanctified to God, or if it be a sacrifice sanctified to God, they must
pray for their desolation before they inflict it.” Cotton’s Reply, p. 53.]
[122] [“It might as truly be said the ministers of Christ are forbidden
to denounce present or speedy destruction to any murderers, &c.” Cotton’s
Reply, p. 54.]
[123] [“It is moral equity, that blasphemers, and apostate idolaters
seducing others to idolatry, should be put to death, Levit. xxiv. 16....
The external equity of that judicial law of Moses was of moral force, and
bindeth all princes to express that zeal and indignation, both, against
blasphemy in such as fall under their just power, which Ahab neglected;
and against seduction to idolatry, which Ahab executed, or else Elijah,
or some others, by his consent.” Cotton’s Reply, p. 55.]
[124] [“It was no just cause for the civil magistrate to punish the
Pharisees, for that they took unjust offence against Christ’s wholesome
doctrine. For neither was the doctrine itself a fundamental truth;
nor was their offence against it a fundamental error, though it was
dangerous. Besides, the civil magistrates had no law established about
doctrines, or offences of that nature. And therefore, they could take no
judicial cognizance of any complaint presented to them about the same.”
Cotton’s Reply, p. 57.]
[125] [“Paul’s appeal to Cæsar, was about the wrongs done unto the Jews.
The wrongs to them were not only civil, but church offences, which Paul
denied.... A man may be such an offender in matters of religion, against
the law of God, against the church, as well as in civil matters against
Cæsar, as to be worthy of death.... Paul, or any such like servant
of Christ, if he should commit any such offence, he would not refuse
judgment unto death.” Ib. p. 59.]
[126] [“We do not say, It is the holy will and purpose of God to
establish the doctrine and kingdom of his Son only this way, to wit, by
the help of civil authority. For it is his will also to magnify his power
in establishing the same ... by the sufferings of his saints, and by
the bloody swords of persecuting magistrates: ... but it is the duty of
magistrates to know the Son, acknowledge his kingdom, and submit their
thrones and crowns to it, &c.” Cotton’s Reply, p. 61.]
[127] [“We do not allege that place in Isaiah, to prove kings and queens
to be judges of ecclesiastical causes; but to be providers for the
church’s well-being, and protectors of it.” Cotton’s Reply, p. 61.]
[128] [“We do not hold it lawful for a Christian magistrate to compel
by civil sword either Pharisee, or any Jew, or pagan, to profess the
religion, or doctrine, of the Lord Jesus, much less do we think it meet
for a private Christian to provoke either Jewish or pagan magistrates to
compel Pharisees to submit to the doctrine or religion of Christ Jesus.”
Cotton’s Reply, p. 64. On this Mr. Williams observes, that Mr. Cotton
believes “it is no compulsion to make laws with penalties for all to come
to church and to public worship.” Bloudy Tenent yet more Bloudy, p. 87.]
[129] [“When the corruption, or destruction of souls, is a destruction
also of lives, liberties, estates of men, _lex talionis_ calleth for, not
only soul for soul, but life for life.” Cotton’s Reply, p. 64.]
[130] [“Yet it is not only every man’s duty, but the common duty of the
magistrates to prevent infection, and to preserve the common health of
the place, by removing infectious persons into solitary tabernacles.” Ib.
p. 65.]
[131] [“That hindereth not the lawful and necessary use of a civil sword
for the punishment of some such offences, as are subject to church
censure.... It is evident that the civil sword was appointed for a remedy
in this case, Deut. xiii.... For he (the angel of God’s presence) did
expressly appoint it in the Old Testament: nor did he ever abrogate it
in the New.... The reason is of moral, i. e., of universal and perpetual
equity to put to death any apostate seducing idolater, or heretic ... the
magistrate beareth not the sword in vain, to execute vengeance on such an
evil doer.” Cotton’s Reply, pp. 66, 67.]
[132] [“It is a carnal and worldly, and indeed an ungodly imagination, to
confine the magistrates’ charge to the bodies and goods of the subject,
and to exclude them from the care of their souls.... They may and ought
to procure spiritual help to their souls, and to prevent such spiritual
evils, as that the prosperity of religion amongst them might advance the
prosperity of the civil state.” Cotton’s Reply, p. 68.]
[133] [“The matter of this answer, it is likely enough, was given by me;
for it suiteth with my own apprehension, both then and now. But some
expressions in laying it down, I do not own, nor can I find any copy
under my own handwriting, that might testify how I did express myself,
especially in a word or two, wherein the discusser observeth, in cap.
38, some haste, and light, sleepy attention.” Cotton’s Reply, p. 74. Mr.
Williams replies, “It is at hand for Master Cotton or any to see that
copy which he gave forth and corrected in some places with his own hand,
and every word _verbatim_ here published.” Bloody Tenent yet more Bloody,
p. 114. See ante, p. 22.]
[134] [“It is far from me to say, that it is lawful for civil magistrates
to inflict corporal punishments upon men contrary-minded, standing
in the same state the Samaritans did. No such thought arose in my
heart, nor fell from my pen—that it is lawful for a civil magistrate
to inflict corporal punishments upon such as are contrary-minded in
matters of religion.” Cotton’s Reply, p. 76. To this Mr. Williams
expresses his surprise as to the meaning Mr. Cotton puts upon the words
_contrary-minded_, seeing the whole argument of his book is to show that
heretics may be lawfully punished by the civil magistrate. P. 115.]
[135] [“Let it not seem strange to hear tell of unconverted Christians or
unconverted converts. There is no contradiction at all in the words. When
the Lord saith, that _Judah turned unto him, not with all her heart, but
feignedly_, was she not then an unconverted convert? converted in show
and profession, but unconverted in heart and truth?” Cotton’s Reply, p.
78.]
[136] [“I have not yet learned that the children of believing parents
born in the church, are all of them pagans, and no members of the church:
or that being members of the church, and so _holy_, that they are all of
them truly converted. And if they be not always truly converted, then let
him not wonder, nor stumble at the phrase of unconverted Christians.” Ib.
p. 78.]
[137] [“If opposition rise from within, from the members of the church,
I do not believe it to be lawful for the magistrate to seek to subdue
and convert them to be of his mind by the civil sword; but rather to
use all spiritual means for their conviction and conversion. But if the
opposition still continue in doctrine and worship, and that against the
vitals and fundamentals of religion, whether by heresy of doctrine or
idolatry in worship, and shall proceed to seek the seduction of others,
I do believe the magistrate is not to tolerate such opposition against
the truth in church members, or in any professors of the truth after due
conviction from the word of truth.” Cotton’s Reply, p. 81.]
[138] [“Yet it is not more than befell the church of Judah, in the
days of Ahaz and Hezekiah, Manasseh and Josiah; yet the prophets never
upbraided them with the civil magistrate’s power in causes of religion,
as the cause of it.” Cotton’s Reply, p. 82.]
[139] [“A civil magistrate ought not to draw out his civil sword against
any seducers till he have used all good means for their conviction,
and thereby clearly manifested the bowels of tender commiseration and
compassion towards them. But if after their continuance in obstinate
rebellion against the light, he shall still walk towards them in soft and
gentle commiseration, his softness and gentleness is excessive large to
foxes and wolves; but his bowels are miserably straitened and hardened
against the poor sheep and lambs of Christ.” Cotton’s Reply, p. 83.]
[140] [Eusebii Eccles. Hist. lib. iv. c. xiii. The rescript is also found
appended to the second apology of Justin Martyr, Opera, tom. i. p. 100,
edit. Coloniæ, 1686. By modern writers it is deemed spurious, although in
spirit consonant with the well known temper of the emperor. Neander Ch.
Hist. i. p. 141. Gieseler, i. 130. Clark’s For. and Theol. Lib.]
[141] [“Though the same arm may with a staff beat a wolf, yet it will not
with the same staff beat a sheep. The same voice from heaven that calleth
the sheep by name into the sheepfold, and leadeth them by still waters,
the same voice hath said, that anti-christian wolves and seducers shall
drink of blood, for they are worthy.” Cotton’s Reply, p. 86. To this Mr.
Williams replies, that if civil power may force out of the church, it may
also force in. “If civil power, to wit, by swords, whips, prisons, &c.,
drives out the spiritual or mystical wolf, the same undeniably must drive
in the sheep.” The Bloody Tenent yet more Bloody, p. 128.]
[142] [“If those be peaceable and quiet subjects, that withdraw subjects
from subjection to Christ: if they be loving and helpful neighbours, that
help men on to perdition: if they be fair and just dealers, that wound
the souls of the best, and kill and destroy the souls of many, if such be
true and loyal to civil government, that subject it to the tyranny of a
foreign prelate, then it will be no advantage to civil states, when the
kingdoms of the earth shall become the kingdoms of our Lord; and they may
do as good service to the civil state, who bring the wrath of God upon
them by their apostasy, as they that bring down blessings from heaven by
the profession and practice of the true religion in purity.” Cotton’s
Reply, pp. 87, 88.]
[143] [“Magistrates ought to be so well acquainted with matters of
religion, as to discern the fundamental principles thereof, and the
evil of those heresies and blasphemies as do subvert the same. Their
ignorance thereof is no discharge of their duty before the Lord. Such
wolfish oppressors, and doctrines, and practices as they cannot discern
with their own eyes, it will be their sin to suppress them, because they
cannot do it of faith: or to tolerate them, because they are destructive
to the souls of the people.” Cotton’s Reply, p. 89.]
[144] [“It is no dishonour to Christ, nor impeachment of the sufficiency
of the ordinances left by Christ, that in such a case his ministers of
justice in the civil state, should assist his ministers of the gospel in
the church state.” Ib. p. 91.]
[145] [“Elders must keep within the bounds of their calling; but killing,
and dashing out of brains, which is all one with stoning, was expressly
commanded in such a case to the people of God, by order from the judges.
Deut. xiii. 10.” Cotton’s Reply, p. 91.]
[146] [“Nor is it a frustrating of the sweet end of Christ’s coming,
which was to save souls, but rather a direct advancing of it, to destroy
(if need be) the bodies of those wolves, who seek to destroy the souls of
those for whom Christ died.” Cotton’s Reply, p. 93.]
[147] [“This is not unfitting nor improper, that a magistrate should draw
his sword, though not in matters spiritual, yet about matters spiritual,
to protect them in peace, and to stave off the disturbers and destroyers
of them.” Cotton’s Reply, p. 94.]
[148] [_Saker_ is the peregrine hawk; but was applied to a piece of
ordnance of three inches and a half bore, carrying a ball of five pounds
and a half weight.]
[149] [“It is far from me to allow the civil magistrate to make use of
his civil weapons to batter down idolatry and heresy in the souls of men,
... but if the idolater or heretic grow obstinate ... now the magistrate
maketh use, not of stocks and whips, but of death and banishment....
Heretics and idolaters may be restrained from the open practice and
profession of their wickedness by the sword of justice, and such weapons
of righteousness.” Cotton’s Reply, p. 95.]
[150] [“This inference will not here follow: That, therefore, magistrates
have nothing to do to punish any violation, no, not of the weightiest
duties of the first table.” Cotton’s Reply, p. 96.]
[151] [Comment. in Rom. xiii. 5, tom. v. p. 200, ed. Tholuck.]
[152] [“But how far off Calvin’s judgment was to restrain civil
magistrates from meddling in matters of religion, let him interpret
himself in his own words, in his answer to Servetus, who was put to
death for his heresies at Geneva by his procurement:—Hoc uno, saith he,
contentus sum, Christi adventu; nec mutatum esse ordinem politicum, nec
de magistratuum officio quicquam detractum.” Cotton’s Reply, p. 98.]
[153] [Comment. in vers. 8, 10, tom. v. pp. 201, 202.]
[154] [Bezæ Nov. Test. in loc. edit. Londini, 1585.]
[155] [“Though idolatry, and blasphemy, and heresy, be sins against
the first table: yet to punish these with civil penalties is a duty of
the second table.... It was neither the word nor judgment of Calvin or
Beza, so to interpret Rom. xiii. as to exempt magistrates from power of
punishing heresy and idolatry.” Cotton’s Reply, p. 99.]
[156] [“In giving them a power and charge to execute vengeance on evil
doers, it behoved them to inquire and listen after true religion, to hear
and try all, and upon serious, deliberate, and just scrutiny, to hold
fast that which is good, and so prevent the disturbance thereof by the
contrary.... The cases of religion, wherein we allow civil magistrates
to be judges are so fundamental and palpable, that no magistrate,
studious of religion,—but, if he have any spiritual discerning, he cannot
but judge of such gross corruptions as are insufferable in religion.”
Cotton’s Reply, p. 101.]
[157] [“Paul did submit to Cæsar’s judgment-seat the trial of his
innocency, as well in matters of religion as in civil conversation. For
he pleadeth his innocency, that he was guilty of none of those things
whereof they did accuse him, and for trial hereof he appealeth to Cæsar.
Now the things whereof they did accuse him, were offences against the
law of the Jews, and against the temple, as well as against Cæsar. And
offences against the law of the Jews, and against the temple, were
matters of religion.” Cotton’s Reply, p. 103.]
[158] [“What though the sword be of a material and civil nature?...
It can reach to punish not only the offenders in bodily life and
civil liberties, but also the offenders against spiritual life and
soul-liberties.... If the sword of the judge or magistrate be the
sword of the Lord, why may it not be drawn forth, as well to defend
his subjects in true religion, as in civil peace?... What holy care of
religion lay upon the kings of Israel in the Old Testament, the same
lieth now upon Christian kings in the New Testament, to protect the same
in their churches.” Cotton’s Reply, pp. 104, 105.]
[159] [In “A Model of Church and Civil Power—sent to the Church at
Salem,” examined at length by Mr. Williams, in some subsequent chapters
of this volume.]
[160] [“When we say, the magistrate is an avenger of evil, we mean of all
sorts or kinds of evil: not every particular of each kind. Secret evils,
in thought, or affection, yea, in action too, but neither confessed, nor
proved by due witnesses, the magistrate cannot punish.” Cotton’s Reply,
p. 110.]
[161] [See before, p. 11.]
[162] [See before, p. 24.]
[163] Upon this point hath Mr. John Goodwin excellently of late
discoursed. [In “M. S. to A. S., with a Plea for Libertie of Conscience
in a Church Way,” &c. Lond. 1644. 4to. pp. 110. See Introduction to this
volume.]
[164] [“I willingly grant, it may be lawful for a civil magistrate to
tolerate notorious evil doers in two cases, under which all the examples
will fall, which the _discusser_ allegeth; ... when the magistrates’ hand
is too weak and feeble, and the offenders’ adherents too great and strong
... and an evil may be tolerated to prevent other greater evils.... In
ordinary cases it is not lawful to tolerate a seducing false teacher. The
commandment of God is clear and strong, Deut. xiii. 8, 9.... Capitalia
Mosis politica sunt æterna.” Cotton’s Reply, p. 113.]
[165] [“It will be hard for the _discusser_ to find anti-christian
seducers clear and free from disobedience to the civil laws of a state,
in case that anti-christ, to whom they are sworn, shall excommunicate
the civil magistrate, and prescribe the civil state to the invasion of
foreigners.” Cotton’s Reply, p. 115.]
[166] [See before, p. 22. “The letter denieth the lawfulness of all
persecution in cause of conscience, that is, in matter of religion:
I seek to evince the falsehood of it, by an instance of lawful
church-prosecution in case of false teachers.” Cotton’s Reply, p. 117.]
[167] [“I intended to apply the scriptures written to the churches, and
to the officers thereof, no further than to other churches and their
officers. The scriptures upon which we call in the magistrate to the
punishment of seducers, are such as are directed to civil states and
magistrates, of which divers have been mentioned and applied before.”
Cotton’s Reply, p. 118.]
[168] [See before, p. 24.]
[169] [“This will no ways follow, unless all men’s consciences in the
world did err fundamentally and obstinately after just conviction,
against the very principles of Christian religion, or unless they held
forth other errors ... and that in a turbulent and factious manner.
For in these cases only, we allow magistrates to punish in matters of
religion.” Cotton’s Reply, p. 120.]
[170] [See before, p. 25.]
[171] [“The answer which I gave to his argument is not taken from the
like number of princes, but from the greater piety and presence of God
with those princes who have professed and practised against toleration.
It is truly said, suffragia non sunt numeranda, sed ponderanda.” Cotton’s
Reply, p. 123.]
[172] [“If the discusser had well observed, he would have found, it was
not the speech of the king, but of the prisoner.” Cotton’s Reply, p. 129.]
[173] [“Though the unknowing zeal of the one was sinful, yet it was the
fruit of human frailty,—error amoris; but the rage of the others was
devilish fury,—amor erroris. Besides the unknowing zeal of the good
emperors, lay not in punishing notorious heretical seducers ... it was
toleration that made the world anti-christian.” Cotton’s Reply, p. 132.]
[174] [“It followeth not. For Queen Elizabeth might do well in
persecuting seditious or seducing papists, according to conscience
rightly informed, and King James do ill according to conscience
misinformed.” Cotton’s Reply, p. 136.]
[175] [The Third Vial, pp. 6, 7. The object of Mr. Cotton in this work
was to justify the persecution of the papists by Queen Elizabeth, and the
imitation of that conduct in the Low Countries. He says, “This phrase,
_out of the altar_, holds forth some under persecution.... Duke D’Alva
boasts that 36,000 protestants were put to death by him, and in 1586 the
Jesuits were banished the country.... They [the protestants] justly say
_Amen_, to the queen’s law—that as she gave the popish emissaries blood
to drink—the angel says, _Even so, Amen_. They acknowledge God’s almighty
power, that had given them power to make that law against them—‘all
states rang of these laws, and it raised all Christendom,’” &c., &c. The
Pouring out of the Seven Vials: or an Exposition of Rev. xvi. By the
learned and reverend John Cotton, B.D. London, 1642. 4to.]
[176] [See before, p. 26.]
[177] [“If it be unlawful to banish any from the commonwealth for cause
of conscience, it is unlawful to banish any from the church for cause of
conscience.... If the censure of a man for cause of conscience by the
civil sword be persecution, it is a far greater persecution to censure a
man for cause of conscience by the spiritual sword.... Sure I am, Christ
Jesus reckoneth excommunication for persecution, Luke xxi. 12.” Cotton’s
Reply, p. 143.]
[178] [“I see no reason why the chaste and modest eye of a Christian
church should any more spare and pity a spiritual adulterer that seeketh
to withdraw her from her spouse to a false Christ, than the eye of a holy
Israelite was to spare and pity the like tempters in days of old, Deut.
xiii. 8.” Ib. p. 144.]
[179] [See before, p. 24.]
[180] [“Thus far he may be constrained, by withholding such countenance
and favour from him, such encouragement and employment from him, as a
wise and discerning prince would otherwise grant to such as believe the
truth and profess it.” Cotton’s Reply, p. 145.]
[181] [By the 35th of Elizabeth, all subjects of the realm above sixteen
years of age, were compelled to attend church under the penalties of
fine and imprisonment. Collier’s _Eccles. Hist._ vii. 163. The pilgrim
fathers of New England adopted a similar obnoxious and persecuting law.
In the year 1631, it was enacted by their general court, “that no one
should enjoy the privileges of a freeman, unless he was a member of some
church in the colony.” “Every inhabitant was compelled to contribute to
the support of religion, and the magistrates insisted on the presence of
every man at public worship.” Knowles’s Memoir of Roger Williams, p. 44.
Bancroft’s Hist. of U. States, i. 369.]
[182] [“I know of no constraint at all that lieth upon the consciences
of any in New England, to come to church.... Least of all do I know
that any are constrained to pay church duties in New England. Sure I
am, none in our own town are constrained to pay any church duties at
all. What they pay they give voluntarily, each one with his own hand,
without any constraint at all, but their own will, as the Lord directs
them.” Cotton’s Reply, p. 146. Mr. Williams thus rejoins, “If Mr. Cotton
be forgetful, sure he can hardly be ignorant of the laws and penalties
extant in New England that are, or if repealed have been, against such as
absent themselves from church morning and evening, and for non-payment of
church duties, although no members. For a freedom of not paying in his
town (Boston) it is to their commendation and God’s praise. Yet who can
be ignorant of the assessments upon all in other towns, of the many suits
and sentences in courts.” &c. Bloody Tenent yet more Bloody, p. 216.]
[183] [See before, p. 26.]
[184] [“It is not true that the New English do tolerate the Indians, who
have submitted to the English protection and government, in their worship
of devils openly.... It hath been an article of the covenant between
such Indians as have submitted to our government, that they shall submit
to the ten commandments.” Cotton’s Reply, p. 148. On the contrary Mr.
Williams re-asserts, that certain tribes of the Indians “who profess
to submit to the English, continue in the public paganish worship of
devils—I say openly, and constantly,” and that their practices are in
utter opposition to the ten commandments they had professed to receive.
Bloody Tenet, &c. p. 218.]
[185] [But “that is a civil law whatsoever concerneth the good of the
city, and the propulsing of the contrary. Now religion is the best good
of the city: and, therefore, laws about religion are truly called civil
laws, enacted by civil authority, about the best good of the city....
Here will be needful the faithful vigilancy of the Christian magistrate,
to assist the officers of the church in the Lord’s work: the one to lay
in antidotes to prevent infection, the other to weed out infectious,
noisome weeds, which the sheep of Christ will be touching and taking.”
Cotton’s Reply, p. 151.]
[186] [See before, p. 27. Also, Tracts on Lib. of Conscience, p. 220.]
[187] [In this paragraph Mr. Williams refers the above quotation to
Tertullian, but by an evident mistake or slip of the pen; we have,
therefore, inserted in the text “Jerome,” instead of “Tertullian,” as in
the copy.]
[188] [“The Lord, through his grace, hath opened mine eye many a year
ago to discern that a national church is not the institution of the Lord
Jesus.” Cotton’s Reply, p. 156.]
[189] [See before, p. 26.]
[190] [“It is an untruth, that either we restrain men from worship
according to conscience, or constrain them to worship against conscience;
or that such is my tenet and practice.” Cotton’s Reply, p. 157. “I
earnestly beseech,” says Mr. Williams, “every reader seriously to ponder
the whole stream and series of Mr. Cotton’s discourse, propositions,
affirmations, &c., through the whole book, and he shall then be able to
judge whether it be untrue that his doctrine tends not to constrain nor
restrain conscience.... And a cruel law is yet extant [in New England]
against Christ Jesus, muffled up under the hood or veil of a law against
anabaptistry.” Bloody Tenet yet, &c., p. 233.]
[191] [See before, p. 28.]
[192] [“Though the government of the civil magistrate do extend no
further than over the bodies and goods of his subjects, yet he may and
ought to improve that power ... to the good of their souls; yea, he may
much advance the good of their outward man also.” Cotton’s Reply, p. 162.]
[193] [See before, p. 28.]
[194] [“When the wolf runneth ravenously upon the sheep, is it against
the nature of the true sheep to run to their shepherd? And is it then
against the nature of the true shepherd to send forth his dogs to worry
such a wolf, without incurring the reproach of a persecutor.” Cotton’s
Reply, p. 171.]
[195] [See before, p. 28.]
[196] [“The murder of the soul is not the only proper cause of a
heretic’s capital crime, but chiefly his bitter root of apostasy from
God: not only falling off himself from God, but seducing others.”
Cotton’s Reply, p. 175.]
[197] [“Yet the very murderous attempt of killing a soul, in abusing an
ordinance of God, in corrupting a religion, is a capital crime, whether
the soul die of that wound or no.” Cotton’s Reply, p. 175.]
[198] [“As for such as apostate from the known truth of religion, and
seek to subvert the foundation of it, and to draw away others from it, to
plead for their toleration, in hope of their conversion, is as much as to
proclaim a general pardon for all malefactors; for he that is a wilful
murderer and adulterer now, may come to be converted and die a martyr
hereafter.” Cotton’s Reply, p. 176.]
[199] [“It appeareth he meant not that passage of Deut. xiii., but of
Exod. xxxii., where he put to death idolaters; and that of Levit. xxiv.,
where he put the blasphemers to death.” Cotton’s Reply, p. 178.]
[200] [“The text numbereth them 450 and he numbereth them 850.” Cotton’s
Reply, p. 179.]
[201] [“Is it a miracle for Elijah, with the aid of so many thousand
people of Israel, to put to death 450 men, whose spirits were
discouraged, being convinced of their forgery and idolatry?” Ib. p. 179.]
[202] [See before, p. 17.]
[203] [See before, p. 30.]
[204] [An answer to thirty-two questions by the elders of the churches in
New England. Published by Mr. Peters; Lond., 1643.]
[205] [“If princes be nursing fathers to the church, then they are to
provide that the children of the church be not nursed with poison instead
of milk. And in so doing they keep the first table.... Princes sit on
the bench over the church in the offensive government of the church: and
yet may themselves, being members of the church, be subject to church
censure in the offensive government of themselves against the rules of
the gospel.” Cotton’s Reply, p. 194.]
[206] [Under the influence of Calvin the legislation of Geneva was
entirely theocratic. Idolatry, adultery, cursing and striking parents,
were punishable with death. Imprisonment was inflicted for every
immorality at the instance of the church courts. Women were forbidden
to wear golden ornaments, and not more than two rings on their fingers.
Even their feasts were regulated: but three courses were allowed, and
each course to consist of only four dishes. Great efforts were also made,
which gave rise to many civil commotions, to remove from office under the
state persons excommunicated by the church. Henry’s Das Leben Calvins, p.
173, edit. 1843.]
[207] Chamier. De Eccles. p. 376. Parker, part. polit. lib. i. cap. 1.
[208] [That is, baptism and the Lord’s supper.]
[209] [See Broadmead Records, Introd. pp. xli., lxxxvii.]
[210] [“If a prince should, by covenant and oath, make his whole kingdom
a national church, he should do more than he hath any word of Christ to
warrant his work.” A Survey of the Sum of Ch. Discipline, &c., part 2,
Argument 12.]
[211] [Among the early settlers were two brothers of the name of Brown,
who, still attached to the rites of the church of England, set up a
separate assembly, and when summoned before the governor, accused the
ministers of departing from the usages of that church, adding that
they were separatists, and would soon become anabaptists. To this
the ministers made reply, “That they were neither separatists nor
anabaptists, that they did not separate from the church of England, nor
from the ordinances of God there, but only from the corruptions and
disorders of that church; they came away from the Common Prayer and
ceremonies ... because they judged the imposition of these things to be
sinful corruptions of the word of God.” Neal’s Hist. of New England, i.
p. 144. The two brothers were sent back to England in the same ship that
brought them over.]
[212] [The law concerning heresy stood thus in New England: “Whoever
denies the immortality of the soul, the resurrection of the body, or the
evil done by the outward man is sin, or that Christ gave himself a ransom
for sins, or that we are justified by his righteousness, or the morality
of the fourth command, or _the baptizing of infants_, or the ordinance of
magistracy, or their authority to make war, or punish offenders against
the first table; whoever denies any of these, or seduces others to do so,
must be banished the jurisdiction.” Neal’s Hist. of New England, ii. p.
344.]
[213] [See note before, p. 164.]
[214] [_Diana_, in the original copy.]
[215] [“I do not disapprove of the use frequently made of it by St.
Augustine against the Donatists, to prove that godly princes may lawfully
issue edicts to compel obstinate and rebellious persons to worship the
true God, and to maintain the unity of the faith; for although faith is
a voluntary thing, yet we see that such means are useful to subdue the
obstinacy of those who will not until compelled obey.” Calvin in loc.
tom. ii. 43. edit. Tholuck.]
[216] [In the Platform of Church Discipline, agreed upon at Cambridge in
New England in 1648, it is provided that not only members of churches,
but hearers of the word also, shall contribute to the maintenance of the
ministry: if the deacons failed to obtain it, recourse was then to be had
to the magistrate, whose duty it was held to be to see that the ministry
be duly provided for. C. Mather’s Magnalia, book v. p. 31. Neal’s Hist.
of New England, ii. p. 301.]
[217] [Mr. Henry Ainsworth, the most eminent of the Brownists, was the
author of a very learned commentary on the Pentateuch and Canticles, as
also of several other minor works. “He was,” says Mr. Cotton, “diligently
studious of the Hebrew text, hath not been unuseful to the church in his
exposition of the Pentateuch, especially of Moses’s rituals.” Way of
Cong. Churches, p. 6. Stuart’s edit. of his Two Treatises, p. 55.]
[218] [The composition of the first book of Homilies is generally
attributed to Cranmer, Ridley, Latimer, Hopkins, and Becon. Jewel is said
to have had the largest share in the second, although Archbishop Parker
speaks of them as “revised and finished, with a second part, by him and
other bishops.” The first edition of the first book appeared in July,
1547, 1 Edward VI. The use of the Apocrypha in the church service was an
early complaint of the Puritans. The apocryphal books were commanded to
be bound up with the other books of scripture by Archbishop Whitgift.
Short’s Hist. of Church of England, p. 239. Strype’s Whitgift, i. 590.
Neal, i. 427.]
[219] [A Letter of many Ministers in Old England requesting the judgment
of their reverend brethren in New England concerning nine positions:
written A.D. 1637. Together with their answer thereto returned, anno
1639, &c. Published 1643, 4to. pp. 90. For a condensed view of it, see
Hanbury’s Hist. Memorials, ii. pp. 18-39.]
[220] [Sentiments precisely similar to the above were embodied in the
seventeenth chapter of the Cambridge Platform, and continued to be for
many years the ruling principles of the congregational churches of New
England. See C. Mather’s Magnalia, book v. p. 37.]
[221] [See Tracts on Lib. of Conscience, Introd. p. xxxii.]
[222] [The Assembly of Divines was at this time engaged in forming a
directory of worship for the entire nation.]
[223] [The central part of a target, which anciently was painted white.]
[224] [There are two chapters numbered CXX. in the original copy.]
[225] Nero and the persecuting emperors were not so injurious to
Christianity, as Constantine and others who assumed a power in spiritual
things. Under Constantine Christianity fell into corruption, and
Christians fell asleep.
[226] [Martial, De Spectaculis Libellus, Ep. ix.]
[227] [See Neal’s Hist. of Puritans, i. 353, edit. 1837.]
[228] Is not this too like the pope’s profession of servus servorum Dei,
yet holding out his slipper to the lips of princes, kings, and emperors?
[229] [For elucidations of the references made by Mr. Williams in
this preface to his sufferings, and for Mr. Cotton’s reply, see the
Biographical Introduction.]
[230] [It is] a monstrous paradox, that God’s children should persecute
God’s children, and that they that hope to live eternally together with
Christ Jesus in the heavens, should not suffer each other to live in
this common air together, &c. I am informed it was the speech of an
honourable knight of the parliament: “What! Christ persecute Christ in
New England?”[231]
[231] [“Though God’s children may not persecute God’s children, nor
wicked men either, for well-doing: yet if they be found to walk in the
way of the wicked—their brethren may justly deprive them in some cases
not only of the common air of the country, by banishment, but even of
the common air of the world by death, and yet hope to live eternally
with them in the heavens.” Master John Cotton’s Answer to Master Roger
Williams, p. 14.]
[232] [That is, of the church at Salem, of which Mr. Williams was then
the pastor.]
[233] [This should be four hundred and fifty. See 1 Kings xviii.
19-22:—or including the “prophets of the groves,” 850.]
[234] [“The truth is, I did not publish that discourse to the world—A
brief discourse in defence of set forms of prayer was penned by Mr.
Ball—that a religious knight sent over with desire to hear our judgment
of it. At his request I drew up a short answer, and sent one copy to
the knight and another to Mr. Ball divers years ago. How it came to be
published I do not know.” Cotton’s Answer, p. 23. See Hanbury’s Hist.
Mem. ii. 157, for an abstract of it.]
[235] [See also Biographical Introduction to this volume.]
[236] [“The scope of my letter was, not to confirm the equity of his
banishment, but to convince the iniquity of his separation.” Cotton’s
Answer, p. 41.]
[237] [“He that shall withdraw or separate the corn from the people, or
the people from the corn; the people have just cause to separate either
him from themselves, or themselves from him. And this proportion will
hold as well in spiritual corn as bodily.” Cotton’s Answer, p. 44.]
[238] [“If men hinder the enjoyment of spiritual good things, may they
not be hindered from the enjoyment of that which is less, carnal good
things?” Ib. p. 46.]
[239] [“I spent a great part of the summer in seeking by word and writing
to satisfy his scruples, until he rejected both our callings, and our
churches. And even then I ceased not to follow him still, ... whereof
this very letter is a pregnant and evident demonstration.” Cotton’s
Answer, p. 47.]
[240] [“I intended not a cordial of consolation to him, ... but only
a conviction, to abate the rigour of his indignation against the
dispensation of divine justice.” Cotton’s Answer, p. 48.]
[241] [“I bless the Lord from my soul for his abundant mercy in forcing
me out thence, in so fit a season.” Cotton’s Answer, p. 49.]
[242] [Mr. Cotton was at one time much inclined to Antinomianism, which,
in the hands of Mrs. Hutchinson, led to no small disturbance in New
England. He however denied that he wished to separate on the ground of
the _legal_ teaching of the churches with whom he held communion, but
thought of removing to New Haven, “as being better known to the pastor
and some others there, than to such as were at that time jealous” of him
in Boston. A timely perception of Mrs. Hutchinson’s errors led him to
renounce her fellowship, and he remained at Boston. Neal’s Hist. of N.
E., i. 183; Mather’s Magnalia, iii. 21; Knowles’s Life of R. Williams, p.
140.]
[243] [“I have been given to understand, that the increase of concourse
of people to him on the Lord’s days in private, to the neglect or
deserting of public ordinances, and to the spreading of the leaven of
his corrupt imaginations, provoked the magistrates, rather than to
breed a winter’s spiritual plague in the country, to put him a winter’s
journey out of the country.” Notwithstanding, Mr. Cotton asserts that Mr.
Williams was treated most tenderly by the officer, James Boone, “who dare
not allow that liberty to his tongue, which the examiner often useth in
this discourse.” Cotton’s Answer, p. 57.]
[244] [“This Confession may be found in Crosby, but without the ‘story of
his life and death,’ which we have never yet been able to find.” Hist. of
Eng. Baptists, ii. App. No. 1.]
[245] [“As for Mr. Smith he standeth and falleth to his own master.
Whilst he was preacher to the city of Lincoln, he wrought with God then:
what temptations befel him after, by the evil workings of evil men, and
some good men too, I choose rather to tremble at, than discourse of.” The
fault of this “man fearing God,” appears to have been first his becoming
a baptist, and then his acceptance of the opinions of certain Dutch
baptists, with whom he held communion in Amsterdam. The early baptists
held generally opinions which became known after the Synod of Dort as
Arminian. In addition to these Mr. Smith held peculiar views on the
nature of spiritual worship, which brought him into great disrepute with
his fellow exiles, the Brownists and Independents. Cotton’s Answer p. 58,
Smith’s Differences of the Ch. of the Separation, part i. edit. 1608.]
[246] [See Smith’s Parallels and Censures, p. 9, &c. edit. 1609.]
[247] [“It is not because I think such persons are not fit matter for
church-estate; but because they yet want a fit form, requisite to church
estate.” Cotton’s Answer, p. 63.]
[248] [“The answer to that question and to all the other thirty-two
questions, were drawn up by Mr. Mader—however, the substance of that
answer doth generally suit with all our minds, as I conceive. I have
read it, and did readily approve it to be judicious and solid. But his
answer ... is notoriously slandered and abused by the examiner.” Cotton’s
Answer, p. 63. Lechford, in his “Plain Dealing,” &c., however tells us of
a minister, who “standing upon his ministry as of the church of England,
and arguing against their covenant, and being elected at Weymouth, was
compelled to recant some words.” One of his friends for being active in
his election was fined £10, and uttering some cross words, £5 more, “and
payed it down.” P. 22.]
[249] [“It was his doctrines and practices which tended to the civil
disturbance of the commonwealth, together with his heady and busy pursuit
of the same, even to the rejection of all churches here; these they were
that made him unfit for enjoying communion in the one state or in the
other.” Cotton’s Answer, p. 64.]
[250] [“His distinction, in the general I do approve it, and do willingly
acknowledge that a godly person may be, through ignorance or negligence,
so far enthralled to anti-christ, as to be separate from Christ, taking
Christ as head of the visible church.” Cotton’s Answer, p. 66.]
[251] [“What if ecclesiastical stories be deficient in telling us the
times and places of their church assemblies? Is therefore the word
of God deficient, or the church deficient, because human stories are
deficient?... Yet sometimes their own inquisitors confess, that the
churches of the Waldenses, or men of that way, have been extant _a
tempore apostolorum_.” Cotton’s Answer, p. 69.]
[252] [“My words are misreported: and the contradiction ariseth from his
misreport. For God’s people and godly persons are not all one. Any church
members may be called God’s people, as being in external covenant with
him, and yet they are not always godly persons. God’s people may be so
enthralled to anti-christ, as to separate them utterly from Christ, both
as head of the visible and invisible church; but godly persons cannot be
so enthralled.” Cotton’s Answer, p. 71.]
[253] [“He requireth that we should cut off ourselves from hearing the
ministry of the parishes in England, as being the ministry of a national,
or parishional church, whereof both the church estate is falsely
constituted, and all the ministry, worship, and government thereof false
also. If he speak of the national church government, we must confess
the truth, there indeed is truth fallen and falsehood hath prevailed
much.—All of them are forsaken of Truth, and can challenge no warrant of
truth but falsely.” Cotton’s Answer, pp. 77, 84.]
[254] [“If the examiner had been pleased to have read Mr. Brightman on
Rev. xviii. 4, he might find I was not the first that interpreted either
that place in Isaiah, or this in Revelation, of a local separation.”
Cotton’s Answer, p. 87.]
[255] [“The two causes of God’s indignation against England—I would
rather say Amen to them, than weaken the weight of them. Only I should so
assent to the latter, as not to move for a toleration of all dissenters,
dissenters in fundamentals.” Cotton’s Answer, p. 89.]
[256] [“Our joining with the ministers of England in hearing of the word
and prayer, doth not argue our church-communion with the parish churches
in England, much less with the national church.” Mr. Cotton then proceeds
to deny that Mr. Williams was persecuted, or that he admonished them
humbly and faithfully. His banishment was no persecution; his statement
of his opinions no admonition. Cotton’s Answer, p. 101.]
[257] [“Who seeth not, that in these words I express not mine own
reasoning or meaning, but his; and that I expressly say, the true meaning
of the text will nothing more reach to his purpose; and so bring in his
reason in form of an enthymeme, which he draws from it?” Cotton’s Answer,
p. 105.]
[258] [“Sure I am, we look at infants as members of our church, as being
federally holy, but I am slow to believe that all of them are regenerate,
or truly godly.” Cotton’s Answer, p. 108.]
[259] [“These are palpable mistakes of those words of mine, which I
expressed as the sum of his words, which he through haste conceived to be
mine.” Ib. p. 108.]
[260] [“We wholly avoid national, provincial, and diocesan government of
the churches by episcopal authority; we avoid their prescript liturgies,
and communion with open scandalous persons in any church order; ... it is
a continual sorrow of heart, and mourning of our souls that there is yet
so much of those notorious evils which he nameth ... suffered to thrust
themselves into the fellowship of the churches, and to sit down with the
saints at the Lord’s table. But yet I count all these but remnants of
pollution, when as the substance of the true estate of churches abideth
in their congregational assemblies.” Cotton’s Answer, p. 108.]
[261] [“Mr. Williams probably refers to the refusal by the General Court
to listen to a petition from Salem relative to a piece of land which was
claimed as belonging to that town. But according to Winthrop, ‘because
they had chosen Mr. Williams their teacher, while he stood under question
of authority, and so offered contempt to the magistrates, their petition
was refused,” &c. Knowles, p. 70.]
[262] [“His banishment proceeded not against him or his for his own
refusal of any worship, but for seditious opposition against the patent,
and against the oath of fidelity offered to the people; ... he also wrote
letters of admonition to all the churches whereof the magistrates were
members, for deferring to give present answer to a petition of Salem, who
had refused to hearken to a lawful motion of theirs.” Cotton’s Answer, p.
113.]
[263] [“It seemeth he never read the story of the classes in
Northamptonshire, Suffolk, Essex, London, Cambridge, discovered by a
false brother to Doctor Bancroft.” Cotton’s Answer, p. 116, Neal’s
Puritans, i. 226, 319.]
[264] [Udall had been a tutor to Queen Elizabeth in the learned
languages, yet for writing a little book against Diocesan Church
Government and Ceremonies he was condemned to die, and would have been
executed but for the queen’s feelings of respect to her aged tutor. A
copy of this exceedingly rare book is in Mr. Offor’s library.]
[265] [“He died by the annoyance of the prison: when the coroner’s jury
came to survey the dead body of Mr. Udall in prison, he bled freshly,
though cold before, as a testimony against the murderous illegal
proceedings of the state against him.” Cotton’s Answer, p. 116, Neal, i.
339.]
[266] [Mr. Cotton says, that Penry confessed that he deserved death for
having seduced many to separation from hearing the word in the parish
churches, so that their souls were justly required at his hand. Ibid. p.
117. This can scarcely be correct if we judge from the general tenor of
Penry’s character. See Hanbury’s Hist. Memorials, i. 79, note _e_.]
[267] [See Broadmead Records, Intro. p. xxxviii. Hanbury, i. 35, 62. Mr.
Cotton endeavours to throw no little obloquy and discredit on these two
witnesses to the truth; but most unjustly. Answer p. 117.]
[268] [In “A Necessitie of Separation from the Church of England proved
by Nonconformist Principles, &c.” By John Canne, pastor of the Ancient
English Church at Amsterdam, 1634, 4to. pp. 264.]
[269] [“Mr. Ainsworth’s name is of best esteem, without all exception, in
that way who refused communion with hearing in England. And if his people
suffered him to live on ninepence a week, with roots boiled, surely
either the people were grown to a very extreme low estate, or else the
growth of their godliness was grown to a very low ebb.” Cotton’s Answer,
p. 122. The remarks of Mr. Hanbury, with the quotation he produces from
the preface, by a friend of Ainsworth, to his Annotations on Solomon’s
Song, do not appear in the least to invalidate the statement of Williams.
In the earlier part of his exile, in common with Johnson and the other
separatists, he was exposed to great straits and difficulties, and it may
be to that period that Mr. Williams refers. See Hanbury, i. 433.]
[270] [“This I speak with respect to Mr. Robinson and to his church, who
grew to acknowledge, and in a judicious and godly discourse to approve
and defend, the lawful liberty of hearing the word from the godly
preachers of the parishes in England.” Cotton’s Answer, p. 123.]
[271] [Mr. Robinson’s book was published nine years after his death.
It was entitled, “Of the Lawfulness of Hearing of the Ministers in the
Church of England: penned by that Learned and Reverend Divine, Mr. John
Robinson, late pastor to the English Church of God in Leyden, and Printed
Anno 1634.” Mr. Canne’s work in reply was entitled “A Stay against
Straying,” 4to. 1639.]
[272] [“If this be all the conclusion he striveth for, I shall never
contend with him about it. But this is that I deny, a man to participate
in a church-estate, where he partaketh only in hearing and prayer, before
and after sermon; and joineth not with them, neither in their covenant,
nor in the seals of the covenant.” Cotton’s Answer, p. 129.]
[273] [That is, as Mr. Cotton explains it, because “being cast out by the
usurping power of the prelacy, and dismissed, though against their wills,
by our congregations, we looked at ourselves as private members, and not
officers to any church here, until one or other church might call us unto
office.” Any other sense is either a mistake, or a “fraudulent expression
of our minds.” Answer p. 131.]
[274] [“We are not so masterly and peremptory in our apprehensions;
and yet the more plainly and exactly all church-actions are carried on
according to the letter of the rule, the more glory shall we give unto
the Lord Jesus, and procure the more peace to our consciences and to our
churches, and reserve more purity and power to all our administrations.”
Cotton’s Answer, p. 132.]
[275] [See Broadmead Records, Intro. p. lxxix.]
[276] [“The world is taken in scripture more ways than one, and so is
separation; as when the apostle exhorteth the Romans, not to conform
their church-bodies according to the platform of the Roman monarchy, into
œcumenical, national, provincial, diocesan bodies, Rom. xii. 2. From
the world, as taken for civil government of it, we are to separate our
church-bodies, and the government thereof in frame and constitution.”
Cotton’s Answer, pp. 135, 136.]
[277] [“Our not receiving all comers unto the communion of the Lord’s
table, and other parts of church fellowship, saving only unto the public
hearing of the word and presence at other duties, it argueth indeed
that such persons either think themselves unfit materials for church
fellowship, or else that we conceive them to be as stones standing in
need of a little more hewing and squaring before they be laid as living
stones in the walls of the Lord’s house.” Cotton’s Answer, p. 139.]
[278] [“Our practice in suppressing such as have attempted to set up a
parishional way, I never heard of such a thing here to this day. And if
any such thing were done before my coming into the country, I do not
think it was done by forcible compulsion, but by rational conviction.”
Cotton’s Answer, p. 139. It is difficult to reconcile this disclaimer
with facts, unless we attribute ignorance to Mr. Cotton. See before, p.
233, note 8.]
[279] [Mr. Cotton calls this an untruth, yet he adds, “I hold that the
receiving all the inhabitants in the parish into the full fellowship
of the church, and the admitting of them all unto the liberty of all
the ordinances, is an human corruption, and so if he will, an human
invention.” Answer, p. 140.]
[280] [“The answer is near at hand.... _Those mine enemies which would
not that I should reign over them, bring them hither, and slay them
before my face_, Luke xix. 27. And yet I would not be so understood as
if Christ did allow his vicegerents to practise all that himself would
practise in his own person. For not all the practices or acts of Christ,
but the laws of Christ, are the rules of man’s administrations.” Cotton’s
Answer, p. 144.]
FINIS.
J. HADDON, PRINTER, CASTLE STREET, FINSBURY.
ERRATA.
Page 7, line 4, for “to [all] men,” read “all men.”
21, _dele_ “men.”
8, line 32, for “_He that believeth shall not be damned_,” read
“_He that believeth not shall be damned._”
THE
SECOND ANNUAL REPORT
OF THE
HANSERD KNOLLYS SOCIETY,
FOR THE
PUBLICATION OF THE WORKS OF EARLY ENGLISH
AND OTHER BAPTIST WRITERS.
1847-8.
LONDON:
PRINTED BY JOHN HADDON, CASTLE STREET, FINSBURY.
1848.
SECOND GENERAL MEETING.
APRIL 28th, 1848.
Mr. CHARLES JONES in the Chair. Prayer by Mr. ROTHERY. E. B. UNDERHILL,
Esq., read the Annual Report, and GEORGE OFFOR, Esq., presented the Cash
Accounts and Financial Statement.
It was moved by Dr. COX, seconded by Rev. W. JONES, of Stepney, and
resolved unanimously:—
“That the gratifying Report now read be approved, printed, and circulated
among the Subscribers under the direction of the Council.”
It was moved by GEORGE OFFOR, Esq., seconded by Rev. R. MORRIS, of
Manchester, and resolved unanimously:—
“That the Gentlemen whose names follow be the Officers and Council for
the year ensuing.”
Treasurer.
CHARLES JONES, Esq.
Honorary Secretaries.
E. B. UNDERHILL, Esq.
Rev. W. JONES.
Council.
Rev. J. ACWORTH.
Rev. J. ANGUS, M.A.
Rev. C. M. BIRRELL.
Rev. CALEB EVANS BIRT, M.A.
Rev. W. H. BLACK.
Rev. W. BROCK.
Rev. THOMAS BURDITT.
Rev. JABEZ BURNS, D.D.
Rev. F. A. COX, D.D. LL.D.
Rev. T. S. CRISP.
Rev. B. DAVIES, Ph. D.
Rev. B. EVANS.
Rev. B. GODWIN, D.D.
Rev. F. W. GOTCH, M.A.
Rev. W. GROSER.
Rev. J. H. HINTON, M.A.
Rev. J. HOBY, D.D.
CHARLES T. JONES, Esq.
G. F. KEMP, Esq.
GEORGE LOWE, Esq., F.R.S.
Rev. W. H. MURCH, D.D.
Rev. J. P. MURSELL.
Rev. THOMAS FOX NEWMAN.
GEORGE OFFOR, Esq.
Rev. G. H. ORCHARD.
Rev. T. POTTENGER.
Rev. J. J. OWEN.
Rev. THOMAS PRICE, D.D.
JAMES READ, Esq.
Rev. ROBERT ROFF.
Rev. JOSHUA RUSSELL.
Rev. J. SPRIGG, M.A.
Rev. E. STEANE, D.D.
Rev. C. STOVEL.
Rev. THOMAS THOMAS.
Rev. F. TRESTRAIL.
The Meeting was closed with prayer by Rev. Mr. SMITH, of Park Street.
REPORT.
It is not in the power of a literary Society such as this to lay before
the Subscribers matters of exciting interest. It is enough if its object
be accomplished satisfactorily to the Subscribers, and the condition
of their funds allow the progressive fulfilment of the purposes of its
formation.
At the last Annual Meeting the number of Subscribers to the first
year’s publications registered, was 1044; that has been increased
during the year to 1259. The number up to the present moment for the
volumes for 1847, is 1007; but there remains a very considerable amount
of subscriptions unpaid. The list will of course be variable, and
deficiencies must continually occur from the various incidents of life.
For the year 1847, the reprint of Bunyan’s Pilgrim’s Progress from the
original editions, has been placed in the hands of the Subscribers.
This very unique volume has met with the entire approbation of the
Society, and supplies a desideratum in the literary world at large—a
critical and authentic edition of the great Dreamer’s immortal work.
The labour involved in this undertaking, the useful and interesting
introduction accompanying it, and the passage of the work through the
press, have been gratuitously afforded to the Society by its very able
editor, George Offor, Esq. It was the wish of the Council to complete the
year’s issue with a reprint of Henry Danver’s Treatise of Baptism. The
very great labour, however, involved in its preparation for the press,
has not permitted the editor, the Rev. W. H. Black, to have it in a
sufficient state of forwardness for immediate publication. The Council
have therefore substituted for it, “The Bloudy Tenent of Persecution
Discussed,” by Roger Williams, the first sheets of which are in the
press, and they hope to place it in the hands of the Subscribers by
the end of July. The controversy which forms the subject of this most
valuable work, is of no less interest at the present time than when the
author of it became an outcast, an exile, and a wanderer in the wilds of
America to escape from the persecuting spirit of the Pilgrim Fathers. Mr.
Williams was the honoured founder of Rhode Island State, the first of
the United States in which entire and perfect liberty of conscience was
permitted and enjoyed. The work now preparing is of extreme rarity, three
copies only being known to exist in this country, and two in America. It
is being reprinted from the copy in the Bodleian library at Oxford.
The Council have in preparation for the year 1848, the first volume of
the Dutch Martyrology, and a volume of John Canne’s works. The Book
of Martyrs has been undertaken at the earnest request of many of the
Subscribers, and is in course of translation by a gentleman who has for
some years resided in Holland. He has already made considerable progress
in the work, so that the Council confidently anticipate the pleasure of
laying open to the English public during the present year this treasury
of examples of Christian patience and endurance under persecution. The
portion of the work in hand will probably form three volumes.
The name of Mr. Canne is mostly known by his biblical labours; but he was
also remarkable for his clear insight into the nature of the constitution
of Christ’s church, which he developed in a series of works both noble in
sentiment, and powerful in argumentation. The first volume of his works
will appear under the editorial supervision of the Rev. Charles Stovel.
Other works are also in hand, and being matured for publication in future
years. Such are the writings of William Dell, Christopher Blackwood,
William Kiffin, Benjamin Keach, and others, with various collections of
documents relating to the history and faith of the early English Baptists.
Resolutions commendatory of the Society, were passed in the early part
of the year at the Western and Gloucestershire Associations of Baptist
Churches, and also by the General Assembly of General Baptist Churches.
The Council has had to regret the loss sustained by the departure from
this country of the Rev. Dr. Davies, whose advice and judgment were of
the most valuable kind. His successor at Stepney College, the Rev. W.
Jones, M.A., has favoured the Society by undertaking the office thus
vacated.
A resolution has been passed to grant the same privileges to the Sunday
School Library of any congregation, which has hitherto been confined to
the minister. A second list of ten subscribers will entitle the library
to a free copy, the first ten being regarded as entitling the minister.
The Council have it in purpose to extend the usefulness of the Society
by additional lectures, so soon as arrangements can be made. They feel
assured of the co-operation of their brethren in this matter.
Although so far great encouragement and success have attended their
labours, it is of importance that the Subscribers should not only
maintain their subscriptions, but by personal recommendation endeavour to
supply the places of those who fail by death, removals, or other causes.
The efficiency of the Society depends on its numbers, and the larger its
subscription list the more will it accomplish in the reproduction of
these best memorials of the men who have preceded us in the strife for
the establishment of a kingdom which is not of this world, and which when
established shall never pass away.
FINANCIAL ACCOUNT.
_In respect to the Subscriptions for the First and Second years, received
in the year ended 31st March, 1848._
£ s. d.
Further Subscriptions for First Year 124 8 6
Subscriptions for Second Year 383 15 6
----------
508 4 0
ASSETS.
Value of Stock in hand at Cost Price, Volumes I. II. and III. 195 1 8
Unpaid Subscriptions, 3. 1 11 6
----------
£704 17 2
==========
£ s. d.
Disbursements as per Cash Account 414 13 4
LIABILITIES.
Use of Fire and Light at Mission House 3 3 0
Printing Report, &c. 7 0 0
Warehouse Report, Agency on Stock Remaining, and Contingencies 25 0 0
Probable Cost of the Fourth Volume now in hand 230 0 0
----------
265 3 0
Balance in favour of Receipts and Assets 25 0 10
----------
£704 17 2
==========
E. E.
CHARLES JONES, _April 24, 1848._
Examined and Approved, April 28, 1848
GEORGE OFFOR, JOSEPH H. ALLEN.
HANSERD KNOLLYS SOCIETY.
ACCOUNT OF RECEIPTS AND PAYMENTS FROM 1ST APRIL, 1847, TO 31ST MARCH,
1848.
£ s. d.
RECEIPTS.
On Account of the First Year’s Subscriptions, 1845-6 124 8 6
Ditto Second Ditto 1847 383 15 6
Ditto Third Ditto 1848 24 3 0
Drawback on Exportation, repayable to Agent 1 6 0
Balance of Account from Mr. Girdwood, agent in Canada 0 6 0
----------
£533 19 0
==========
PAYMENTS.
Balance against the Society on 31st March, 1847 10 2 3
Printing Reports, Prospectus, Circulars, &c. 24 9 6
Hire of Room for last Annual Meeting 3 3 0
Stationery and Books 4 3 11
Postage, Carriage, and Porterage 8 12 2
Travelling Expenses of Honorary Secretary 19 2 2
Advertising 9 9 6
Balance of Cost of the Second Volume 31 3 0
Cost of the Third Volume, Bunyan’s Pilgrim 269 15 3
Insurance of Stock 1 9 0
Agency at 10 per cent 8 7 7
Pay of the Secretary, Mr. George Offor, jun., from 18th
March, 1847 to 17th March, 1848 21 0 0
Reimbursed to the Baptist Mission the Expense of Tea
provided for the Council at their Monthly Meetings 3 16 0
----------
414 13 4
Balance in hand, 31st March, 1848 119 5 8
----------
£533 19 0
==========
N.B. Balance in Treasurer’s hands £87 19 0
Bill due 3rd May 18 18 0
Balance in Mr. Underhill’s hands 10 6 3
Balances due from Agents 2 2 5
----------
£119 5 8
==========
E. E.
CHARLES JONES, _Treasurer_. _18th April, 1848._
Audited and found Correct this 22nd April, 1848.
GEORGE OFFOR, JOSEPH H. ALLEN.
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